Exegetical and Hermeneutical Commentary of Acts 9:17

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.

17. Brother Saul ] The Hebrew form of the name, see Act 9:4, note.

the Lord, even Jesus ] Combining the name “Lord” used by Saul when the vision appeared, with that “Jesus” which Christ, speaking from His glory, uttered in answer to Saul’s enquiry, Who art thou?

that appeared unto thee in the way ] Thus was brought to Saul after his three days’ blindness a confirmation from without of the reality of what he had seen on the road as he came. The words at the same time give an earnest that here was the teacher who would explain to him what he was to do.

and be filled with the Holy Ghost ] On this occasion the Holy Ghost was bestowed without the laying on of the hands of one of the twelve.

Fuente: The Cambridge Bible for Schools and Colleges

Putting his hands on him – This was not ordination, but was the usual mode of imparting or communicating blessings. See the notes on Mat 19:13; Mat 9:18.

Brother Saul – An expression recognizing him as a fellow-Christian.

Be filled with the Holy Ghost – See the notes on Act 2:4.

Fuente: Albert Barnes’ Notes on the Bible

Act 9:17-23

And Ananias,putting his hands on him said, brother Saul.

Saul converted

I. The ministry which helps to complete the great change. If the appearance of the Lord to the persecutor was miraculous, the work was not completed without ordinary instrumentalities. There was a certain disciple named Ananias. This indicates–

1. The Lords interest in the prayer, confession, and sadder experiences of the contrite heart. He heeds the sighing of the imperfect, even while receiving the adoration of the perfect. Behold, he prayeth!

2. The Lords wisdom in His dealing with the penitent. He dealt with him in the way of revelation. He inspired the vision of human help coming to aid the convicted man in his extremity. After great marvels, Christ leads Saul on by means of common Church agencies. The pride of Pharisaism was here directly attacked. This mans religion was not to rest on any mere human authority. In Christianity the ordinary is more essential and valuable than the special and extraordinary.

3. The characteristics of the ministry of Ananias.

(1) It was conceived and performed in the spirit of true brotherhood. One is your Master, even Christ, and all ye are brethren. Brotherhood is a note of valid Christianity.

(2) Its authority was found in the commission of the Lord. This humble man felt the dignity of his Divine office, but he knew that he had only fulfilled it when Christ alone was exalted.

(3) It was one of enlightenment. There fell from his eyes as it had been scales. The physical change was only the type and symbol of the change perfected within. The entrance of Thy Word giveth light. Here, then, is intelligence, devotion, brotherhood, the common ministry of the faithful; these present the conditions of healthful Christian life.

II. Forgiven, but disciplined. One tendency of Christian society just now is towards a neglect of due and careful Christian culture. Men want a gospel which confers a boon, but does not demand a duty, which secures forgiveness, but does not provide for holiness. Sauls early Christian history supplies important lessons concerning Christian culture. Then was Saul certain days with the disciples. Here is–

1. Believing fellowship. Saul became a disciple and was baptized. He was designated as a learner in the school of Christ. When a man feels the throb and impulse of the Divine life within him he is moved to seek Christian fellowship. To stand aloof is contrary to the spirit and genius of Christianity. A fitful attendance at the Table of the Lord does not satisfy the requirements of Christian obligation.

2. Special culture and training for the life work. Although Saul had been constituted a disciple, and had received spiritual gifts, he was not therefore equipped for lifelong ministries. Spontaneous fellowship does not imply spontaneous readiness for Church ministers. The quiet life of brotherly fellowship was followed by a season of silent, sedulous, earnest, secret preparation for the appointed task. Between the certain days of fellowship of verse 19th, and the straightway he preached Christ of the 20th, you have interposed the time of retirement spent by him in study, meditation, and prayers in Arabia. A scholar among the most learned of his age and country, he must commune with his own heart and God before he can calmly and fully, with that marvellous wisdom which all the ages have admired, preach the gospel to the people. A sacred reticence is becoming and healthful. There is no encouragement here to the presumption of a glib ignorance, which waits neither for the Divine calling, nor the Churchs sending. Silence in the desert prepares for the usefulness of thirty years.

3. The life-long spiritual and moral discipline. Forgiven, there were yet consequences of the old life to be borne and endured. He went to Damascus to persecute. At Damascus he was persecuted. He took part in the stoning of Stephen. At Lystra he was stoned. He imprisoned many; he was himself a prisoner. He went about to establish his own righteousness, and the Judaizing teachers of his own old doctrine poisoned the founts of his joy in the churches he founded, and tried to turn away from him the grateful love of his converts. (W. H. Davison.)

Christian brotherliness

I. The brotherly movement. As soon as his difficulties were removed Ananias went his way, etc.

1. Many who are required for beneficent ministries to the sick, poor, or sinful never hear the call of duty.

2. Others hear it, but do not go. Either they do not care to go, or regard it the duty of the object to come. Saul was not sent to Ananias, but Ananias to Saul. The nations were not told to go to the apostles to be discipled, but the apostles to go and disciple the world. Some cannot come, many will not. Hence the example of Him who went about doing good.

3. True brotherliness goes–

(1) Promptly. Ananias questions no more.

(2) Courageously. Went into the house. Many who are brave enough to meet a certain class of people in the street, hesitate when they come to the house. Street preaching requires less courage than house-to-house visitation in the slums.

(3) Without ceremony. It mattered not whether Judas house was a palace or a cottage, Ananias was on business that must not be hampered by social etiquette, so he entered into the house. The Christian worker must not be rude, but he need not be servile. The business of the King of kings should give His servant an entree anywhere, and that business often requires haste.

II. The brotherly touch. Putting his hands upon him. Many good and kind people go, but they are at a loss what to do when they arrive. This is due sometimes to clumsiness or sheer nervousness. Owing to this often the very thing is done which should be left undone, and needless embarrassment and pain is often innocently given. But the spirit of brotherliness should be educated, and then there will be no difficulty about brotherly contact. A brother of low degree should have no hesitation at shaking hands with a brother of high degree; nor should a wealthy or cultured Christian withhold his hand from a poor or ignorant brother. Sauls social status, gifts, etc., were altogether beyond those of Ananias, yet Ananias put his hands upon him. A touch will sometimes go farther than a word or even a gift, or when it accompanies them will double their worth.

III. The brotherly word. Brother Saul. There is nothing, perhaps, more pathetic in all sacred literature than this utterance under these circumstances. The word has become vulgarised, and in certain lips is a mere official or cant expression; but there is life and power in it yet. And may the time be far distant when in our Church gatherings Mr. shall supplant Brother, and Gentlemen Brethren. The term is significant of–

1. Common relationship to a common Father.

2. Common rights to the same privileges.

3. Common duties.

4. Common hopes.

IV. The brotherly service.

1. Ananias was the means of restoring Sauls sight, and thus symbolises the work of all those who, having light themselves from the Father of lights, impart it to the mentally, morally, or circumstantially blind.

2. Ananias was the means of communicating the Rely Ghost, as are all those who strive for the conversion, holiness, or consecration of others.

3. Ananias was the means of introducing Saul to the society of the believers. Without arguing the vexed question whether Ananias was a layman, and by baptizing Saul vindicated the validity of lay baptism, we may assuredly trace the good mans influence in Act 9:19.

Conclusion:

1. Sirs, ye are brethren.

2. Act as brothers. (J. W. Burn.)

Divine brotherhood

I. A brother received by Christ, though not acknowledged by Christians.

1. We ought to reject none. Those far off may be made nigh.

2. We should not look too closely at a mans past. Change is possible in any case when grace works.

II. A brother suddenly adopted.

1. Gods grace is mighty and sudden, so do not gauge anothers condition by your own experience. Do not construct rules for the Holy Spirits working.

2. Do not judge of anothers conversion by your own.

III. A brother through the appointed means.

1. He submitted to Christ.

2. He prayed.

3. He believed. All who desire to join the brotherhood must submit to these conditions. Otherwise he is an alien.

IV. A brother in suffering and labour (2Co 2:23-28). (J. W. Munday.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 17. Brother Saul] As he found that the Head of the Church had adopted Saul into the heavenly family, he made no scruple to give him the right hand of fellowship, and therefore said, Brother Saul.

The Lord, even Jesus] Of what use is this intrusive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him so miraculously by his own power, without human means, as he had enlightened his heart without them; but he will honour man by making him his agent, even in working miracles.

And be filled with the Holy Ghost.] So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle is a very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; and certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little importance; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the authority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, Joh 4:2. Who then baptized Peter! Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter’s supremacy. We have no evidence who baptized the apostles, who themselves baptized so many others. The truth is, none but Christ ever made an apostle; and none but himself can make and qualify a Christian minister.

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

Entered into the house; the house of Judas, with whom Saul lodged, as Act 9:11.

Putting his hands on him; concerning this, see Act 6:6, besides on what may be said of this imposition of hands elsewhere: the curing of St. Pauls blinduess was one reason of putting his hands on him here, for so it was ordinarily done towards the sick or infirm; they laid their hands upon them to heal them, as it was promised that they should do, Mar 16:18.

Brother Saul; Saul was become Ananiass brother, as professing the same faith, and heir of the same promise with him.

Jesus, that appeared unto thee in the way; Ananias mentions what had happened to Paul in the way, that Saul might be assured that he was sent from God, for none else could have told him what had happened.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17-19. Ananias went his way, andputting his hands on him, said, Brother SaulHow beautifullychildlike is the obedience of Ananias to “the heavenly vision!”

the Lord, even JesusThisclearly shows in what sense the term “Lord” is used in thisbook. It is JESUS that ismeant, as almost invariably in the Epistles also.

who appeared unto thee in thewayThis knowledge by an inhabitant of Damascus of what hadhappened to Saul before entering it, would show him at once that thiswas the man whom Jesus had already prepared him to expect.

and be filled with the HolyGhostwhich Ananias probably, without any express instructionson that subject, took it for granted would descend upon him; and notnecessarily after his baptism [BAUMGARTEN,WEBSTER and WILKINSON]forCornelius and his company received it before theirs (Ac10:44-48) but perhaps immediately after the recovery of hissight by the laying on of Ananias’ hands.

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

And Ananias went his way,…. He arose from off his bed or seat, where he was, went out of his house, and on the way to the place where Saul was; he had nothing more to say, his objections were answered; there was no room to excuse himself, nor did he now desire it, but quietly yields, and cheerfully obeys:

and entered into the house; or “that house”, the house of Judas, where Saul was, and whither Ananias was directed, Ac 9:11

and putting his hands on him; on Saul, in the same form Saul had seen him, in vision, doing it: and which was done, either as a prayer gesture; or for the healing of him, the restoring him to his sight; or that he might receive the gifts of the Holy Ghost; and it may be on all these accounts: and

said, brother Saul; he calls him “brother”, not because he was of the same nation, but because he was now of the same faith; because he was a regenerate person, and belonged to the family of God, and was of the same household of faith: and this he said, not upon what he had received from Saul’s own mouth, for he addressed him in this manner as soon as he came to him; but upon what the Lord had said concerning him; though it was indeed common with the Jewish doctors to salute one another with this name.

“When R. Jose ben Kisma was sick, R. Chanina ben Tradion went to visit him; he said unto him, Chanina, “my brother, my brother”, c. o.”

So Shemaiah called Abtalion his brother p. And in like manner R. Eleazar ben Azariah saluted R. Ishmael q. And R. Joshua speaks of R. Tarphon in the same language r:

the Lord, even Jesus that appeared unto thee in the way as thou camest that is, who appeared to Saul as he was in the way to Damascus; not that Jesus was in the way, for he was in heaven, and appeared from thence to Saul, who was in the way: and he mentions Jesus by name, and this appearance of his, partly to assure him of his mission from him; for otherwise he could have known nothing of his appearance to him; and partly to show the love of Christ to him, and though he had persecuted him in so violent a manner, he had a compassionate regard for him; as also to encourage and comfort him, who had been trembling, and astonished at what he had heard from Jesus. This same glorious person, adds he,

hath sent me, that thou mightest receive thy sight; his bodily sight, which he had been without three days, by the imposition of hands:

and be filled with the Holy Ghost; with the extraordinary gifts of the Spirit, such as speaking with divers tongues, healing diseases, and the like; for as for the graces of the Spirit, and even Gospel light and knowledge, and gifts for preaching it, he had received these already.

o T. Bab. Avoda Zara, fol. 18. 1. Vid. fol. 27. 2. p T. Bab. Yoma, fol. 35. 2. q T. Bab. Beracot, fol. 11. 1. r Misn. Yadaim, c. 4. sect. 3.

Fuente: John Gill’s Exposition of the Entire Bible

Laying his hands on him ( ‘ ). As in the vision Saul saw (verse 12).

Brother Saul ( ). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides.

The Lord, even Jesus ( , ). Undoubted use of as Lord and applied to Jesus.

Who appeared ( ). First aorist passive participle of , was seen as in 26:16 and with the dative also ().

Thou camest (). Imperfect indicative middle, “thou wert coming.”

Be filled with the Holy Spirit ( ). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Acts 1:8; Gal 2:7).

Fuente: Robertson’s Word Pictures in the New Testament

Brother. In Christ.

Fuente: Vincent’s Word Studies in the New Testament

Paul Filled with the Holy Spirit and Baptized, V. 17-19

1) “And Ananias went his way,” (apelthen de Ananias) “Then Ananias went away,” on his way, the way to the house of Judas, where God had called him to go, Act 9:11. Blessed is every person who goes “his way,” when “his way” has become that way or road God has called him to travel, as Philip did, Act 8:26; Act 8:29; Luk 9:43.

2) “And entered into the house; (kai eiselthen eis ten oikian) “And went directly into the house of Judas, where Saul waited and prayed, Act 9:11.

3) “And putting his hand on him said,” (kai epitheis ep’ auton tas cheiras eipen) “And laying his hands upon him (upon Saul) said,” as those apostles and newly empowered disciples had done in healing, Act 12:12-16.

4) “Brother Saul, the Lord,” (Saoul adelphe ho kurios) “Saul, brother, the Master,” the Lord, brother in Christ, new creature in Christ, 2Co 5:17.

5) “Even Jesus, that appeared unto thee in the way as thou camest, hath sent me,” (apestalken me lesous ho ophtheis soi en to hodo he erchou) “Even Jesus who appeared to you on the road as you came (to this city) has commissioned me,” Joh 20:21.

6) “That thou mightest receive thy sight,” (hopos anableppes) “So that you may see again,” in spite of his total blindness for some three days, Act 9:9. Jesus, the great light-giver and light restorer had sent Ananias to Paul, Joh 8:12.

7) “And be filled with the Holy Ghost,” (kai plesthes pneumatos hagiou) “And so that you may be filled or controlled (of or by the power of) the Holy Spirit, abundantly,” Eph 5:18; Act 13:52; Act 22:11-12.

Fuente: Garner-Howes Baptist Commentary

17. Having laid his hands upon. We have said elsewhere that this was a solemn, and, as it were, an ordinary thing amongst the Jews, to lay their hands upon those whom they did commend to God. The apostles translated that custom taken from sacrifices to their use, either when they gave the visible graces of the Spirit or when they made any man minister of the Church. To this end doth Ananias lay his hands now upon Paul, partly that he may consecrate him unto God, partly that he may obtain for him the gifts of the Spirit. And though there be no mention made of doctrine in this place yet it shall appear afterwards by Paul’s narration, that Ananias was also commanded to teach him; and by baptism, which was later in order, we gather that he was instructed in the faith. Let the readers note out of the chapter next going before how this ceremony is effectual to give the Spirit, But seeing Paul received the Spirit by the hand of Ananias, the Papists are more than ridiculous, who will have the bishops alone to lay on their hands.

Fuente: Calvin’s Complete Commentary

(17) Putting his hands on him said, Brother Saul.The correspondence of the act with the vision spoken of in Act. 9:12, would be the first step in the identification of the visitor. The words would tend to remove all doubt and misgiving. The man who came as the representative of the disciples of Jesus welcomed the persecutor as a brother. It may be noted that he uses the same Hebrew form of the name as St. Paul had heard in the heavenly vision.

That thou mightest receive thy sight . . . .Better, regain thy sight. The narrative clearly implies that here, as in Act. 8:17, the being filled with the Holy Ghost was connected with the laying on of hands as a condition, and it is so far a proof that that gift was not one which attached exclusively to the Apostles. It was, we may well believe, manifested in this instance as in others, by the ecstatic utterance of the tongues (comp. Act. 19:6; 1Co. 14:18), and by the gift of prophetic insight.

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

17. Went his way Ceased expostulation and commenced obedience, by taking, doubtless, the shortest route for the house of Judas in Straight Avenue.

Brother Saul The tender Christian epithet for the late murderous persecutor. Reverent it was, no doubt, as well as tender; for Ananias knew that this man was a future apostle, with the Gentile world for his wide mission.

Appeared unto thee Ananias here authenticates his own mission to Saul, by acknowledging Saul’s mission from Jesus.

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

‘And Ananias departed, and entered into the house, and laying his hands on him said, “Brother Saul, the Lord has sent me, even Jesus, who appeared to you in the way which you came, that you may receive your sight, and be filled with the Holy Spirit.” ’

Ananias immediately accepts correction and responds. He leaves his home and enters the house of Judas where he lays hands on Saul. Note how Luke only cites the essentials. The Lord’s will is being done. The courtesies of life, such as being invited in and explaining why he has come are ignored.

Note also in the reply the emphasis on the fact that Jesus is ‘the Lord’. It is He Who appeared to Saul in the way in which he had come, and it is He Who has sent Ananias so that Saul might receive his sight and be filled (pimplemi) with the Holy Spirit. There is a double implication in the words ‘receive your sight’ emphasised by the fact that he will be filled with the Holy Spirit. He is to receive both physical and spiritual sight.

The laying on of hands was probably for healing. But it also identified Saul with the new people of God, for it is as clear as anything can be without saying it that Ananias must have been an elder in the Damascus church. And the result was a unique filling of the Holy Spirit, ‘by prophecy and the laying on of hands’ (1Ti 4:14), that is specifically God-ordained and received as a member of the body of Christ.

‘Filled (pimplemi) with the Holy Spirit.’ This phrase is only ever used of those who are to speak inspired words, usually with an explanation attached as to its result. The use of the term without an explanation of what will result being added, is only found here and in Luk 1:15 In both cases it is for men for whom God has a vital prophetic ministry. This use must therefore be seen as distinctive. This is not the same as that described in earlier descriptions in Acts. This is a special permanent enduement for a special and unique ministry.

In the case of John the Baptiser he was ‘filled with the Holy Spirit from his mother’s womb.’ Right from the commencement John the Baptiser’s life was uniquely Spirit-filled. That could not be said of Saul/Paul. But Paul makes clear that he had been set apart from his mother’s womb (Gal 1:15), it was just that his filling had to be delayed until he had first experienced what was necessary for the fulfilment of his life work. But from now on he is to be a Spirit-filled proclaimer of the truth in accordance with the words spoken by Jesus on the Damascus Road, ‘to appoint you a minister and a witness both of the things in which you have seen me, and of the things in which I will appear to you, delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’

So both John and Paul experienced something unknown to most others, although we may rightly see Jesus’ breathing on His disciples in the Upper Room on the same terms (Joh 20:20-22) as filling them with the Holy Spirit for their life’s work.

Fuente: Commentary Series on the Bible by Peter Pett

The baptism of Saul:

v. 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.

v. 18. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.

v. 19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

The apprehensions of Ananias had been removed by the Lord’s revelation. Leaving his own house, he entered into that which had been designated to him by the Lord. Finding Saul, he at once laid his hands upon him to transmit to him recovery from his blindness, and at the same time addressed him as a Christian brother. His conversion had changed the raging enemy and persecutor to one that was in true communion and union with all the believers. He explained the reason for his visit by stating that the Lord had sent him, the same Jesus that had revealed Himself to Saul as he was traveling along the way. He was now both to receive his sight and to be filled with the Holy Ghost. By his conversion, Saul had received the gift of the Holy Spirit, and by the present imposition of hands, besides regaining his eyesight, he was given a new and extraordinary measure of the light and power of the Spirit, as well as the power to perform miracles, thus being prepared for the ministry for which he had been chosen. As the immediate result of the laying on of hands, sight was restored to Saul; from his eyes there fell down a deposit, or skin, like scales, either a crust due to inflammation or a growth caused by the Lord for the time being. And the baptism that followed brought the reception of the Holy Ghost, as also his formal acceptance into the Christian Church. Thus, also, Saul received the assurance and the seal of the forgiveness of his sins, chap. 22:16. Now the time of uncertainty and doubt was past, the crisis had safely been weathered. Saul now took food and strengthened himself. After the days of severe remorse he broke his fast. The Christians, contrary to popular opinion, are not given to foolish asceticism, but make use of the gifts of the Lord in a proper way. The young convert was now also introduced to the disciples, to the members of the congregation at Damascus; he openly joined their ranks and thus confessed his faith. Note: The excuse which is sometimes offered that people may be just as good Christians without belonging to the Church does not hold in the face of the example here narrated.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 9:17. Ananias went his way, &c. Had St. Paul been an impostor, he could not have acted his part but in confederacy. He was to be instructed by one at Damascus; Act 9:6 that instructor therefore must have been his accomplice, though they appeared to be absolute strangers to each other, and though he was a man of an excellent character, and so was very unlikely to have engaged in such a business. Notwithstanding these improbabilities, this man must have been his confident and accomplice in carrying on this fraud, and the whole matter must havebeen previously agreed on between them. But here this objection occurs:How could this man venture to act so dangerous a part, without the consent of the other disciples, especiallyof the apostles? Or by what means could he obtain their consent? And how absurdly did they contrive their business, to make the conversion of Saul the effect of a miracle, which all those who were with him must certify did never happen?How much easier would it have been to have made him be present at some pretended miracle wrought by the disciples, or by Ananias himself, when none were able to discover the fraud, and then have imputed his conversion to that, or to the arguments used by some of his prisoners, whom he might have discoursed with and questioned about their faith, and the grounds of it, in order to colour his intended conversion? Besides, is it not strange, if the account had been an imposture, and Ananias had been joined with Saul in carrying it on, that, after their meeting at Damascus, we should never hear of their consorting together, or acting in concert, or that the former drew any benefit from the friendship of the latter, when he became so considerable among the Christians?Did Ananias engage and continue in such a dangerous fraud without any hope or desire of private advantage? Or was it safe for Saul to shake him off, and risk his resentment?We will suppose then, in order to account for this vision without a miracle, that, as Saul and his company were journeying to Damascus, an extraordinary meteor did really appear, which cast a great light, at which they being affrighted, fell to the ground; see ch. Act 26:14. This might be possible, and fear, grounded on ignorance of such a phaenomenon, might make them imagine it to be a vision from God; nay, even the voice or sound which they heard in the air, might be an explosion attending this meteor;or, at least, there are those who would rather recur to such a supposition as this, however incredible, than acknowledge the miracle; but how will this account for the distinct words heard by Saul, to which he made answer?How will it account for what followed when he came to Damascus agreeably to the sense of those words which he heard? How came Ananias to go to him there, and say “He was chosen by God to know his will, &c.” ch. Act 22:14 Act 26:16.? Or why did he propose to him to be baptized? what connection was there between the meteor which Saul had seen, and those words of Ananias? Will it be said, that Ananias was skilful enough to take advantage of the fright that he was in at the appearance, in order to make him a Christian? But could Ananias inspire him with the vision, in which he saw him before he came, Act 9:12.? If that vision was the effect of imagination, how came it to be verified so exactly in fact?But allowing that he dreamed by chance of Ananias’s coming, and that came by chance too; or, if you please, that, having heard of his dream, he came to take advantage of that, as well as of the meteor which Saul had seen; will this get over the difficulty? Certainly, not: for there was more to be done. Saul was struck blind, and had been so, for three days. Now, had this blindness been natural, from the effects of the meteor or lightning upon him, it would not have been possible for Ananias to heal it, as we find that he did, merelyby putting his hands upon him, and speaking a few words.This undoubtedly surpassed the power of nature; and if it was a miracle, it proves the other to have been a miracle too, and a miracle done by the same Jesus Christ.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 9:17-18 . ] here in the pregnant sense of the Christian brotherhood already begun.

The , not to be considered as a parenthesis, and the . . . make it evident to the reader that the information and direction of the Lord, Act 9:15 , was fuller.

. . . .] which then followed at the baptism, Act 9:18 .

And immediately there fell from his eyes (not merely: it was to him as if there fell) as it were scales (comp. Tob 11:13 ). A scale-like substance had thus overspread the interior of his eyes, and this immediately fell away, so that he again saw evidently a miraculous and sudden cure, which Eichhorn ought not to have represented as the disappearance of a passing cataract by natural means (fasting, joy, the cold hand of an old man!).

] in the neuter sense: he became strong . See Aristot. Eth. Act 10:9 ; 1Ma 7:25 ; 3Ma 2:32 ; Test. XII. Patr. p. 533; and examples in Kypke, II. p. 44, and from the LXX. in Schleusner, II. p. 367 f. Here of corporeal strengthening.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

XVIII

SAUL FROM HIS CONVERSION TO HIS ORDINATION

See list of references below.

The theme of this section is the history of Saul from his conversion and call to the apostleship, up to his ordination as an apostle to the Gentiles; that is, it extends from Act 9 over certain parts of Acts up to chapter 13, but not all of the intervening chapters of Acts. The scriptures are Act 9:17-30 ; Act 11:25-30 ; Act 22:17-21 ; Gal 1:5-24 ; Act 15:23-41 ; 2Co 11:23-27 ; 2Co 11:32-33 ; 2Co 12:1-4 ; Act 26:20 , which you have to study very carefully in order to understand this section. The time covered by this period is at least nine years, probably ten years, of which we have very scanty history. We have to get a great part of our history from indirect references, and therefore it takes a vast deal of study to make a connected history of this period.

Two scriptures must here be reconciled, Act 9:19-26 and Gal 1:15-18 . The particular points conflicting are that Luke in Act 9 seems to say that immediately, or straightway, after his conversion Saul commenced to preach at Damascus, and the Galatian passage says that straightway after his conversion he went into Arabia and remained there a long time before he returned to Damascus. The precise question involved in the account is, Did Paul commence to preach “straightway” after his conversion, as Luke seems to represent it, or did he wait nearly three years after his conversion before he began to preach? Luke’s account in Act 9 seems on its face to be a continuous story from Damascus back to Jerusalem, without a note of time, except two expressions: “And he was certain days with the disciples that were at Damascus,” and then a little lower down he uses the expression, “when many days were fulfilled.” Luke’s account says nothing about Saul’s leaving Damascus, his long absence and return there. In a very few words only he tells the story of three years. With his account only before us, we would naturally infer that Saul began to preach in Damascus “straightway” after his conversion, but we would also infer that this preaching was continuous there after he commenced, until he escaped for his life to go to Jerusalem. But the Galatian account shows that he left Damascus straightway after his conversion, went into Arabia, returned to Damascus, and then took up his ministry there, and, after three years, went to Jerusalem. This account places the whole of his Damascus ministry after his return there.

The issue, however, is not merely between Luke’s “straightway” and the Galatian “straightway,” though this is sharp, but so to insert the Galatian account in the Acts account as not to mar either one of the accounts, and yet to intelligently combine the two into one harmonious story. In Hackett on Acts, “American Commentary,” we find the argument and the arrangement supporting the view that Paul commenced to preach in Damascus before he went into Arabia, and in chapter II of Farrar’s Life of Paul we find the unanswerable argument showing that Paul did not commence to preach until after his return from Arabia, and that his whole ministry at Damascus was after that time, and then was continued until he escaped and went to Jerusalem.

The Hackett view, though the argument is strong and plausible in some directions, breaks down in adjustment of the accounts, marring both of them, and failing utterly in the combination to make one intelligent, harmonious story. The author, therefore, dissents strongly from the Hackett view and supports strongly that of Farrar. In other words, we put in several verses of the letter to the Galatians right after Act 9:19 .

Let us take Act 9 , commencing with Act 9:17 : “And Ananias departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, even Jesus, who appeared unto thee in the way which thou earnest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit. And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; and he took food and was strengthened. And he was certain days with the disciples that were at Damascus.” And Gal 1:15 reading right along: “But when it was the good pleasure of God, who separated me, even from my mother’s womb, and called me through his grace, to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood; neither went I up to Jerusalem to them that were apostles before me: but I went away into Arabia; and again I returned unto Damascus.” All of that must follow Act 9:19 . Then we go back and read, beginning at Act 9:20 : “And straightway in the synagogues he proclaimed Jesus, that he is the Son of God,” that is, straightway after he returned from Arabia. Then read to Act 9:25 , and turn back to Gal 1:18 : “Then after three years I went up to Jerusalem to visit Cephas.” Then go with Act 9:26 : “And when he was come to Jerusalem, he essayed to join himself to the disciples.” The following is a harmony of these scriptures:

It is intensely important that you have this harmony of all these scriptures. You divide all of this into four parts just like the Broadus method in Matthew, Mark, Luke, and John. I have in four parallel columns made the harmony complete in the passages mentioned, showing how far to read, and then taking up the one that supplies, so that one can read the entire story without a break. In column 1 of this harmony read Act 9:17-19 ; in column 2, Gal 1:15-17 ; returning to column 1 read Act 9:20-25 and 2Co 11:32-33 ; then in column 2, Gal 1:18 (except the last clause); then back to column I and read Act 9:26-27 ; in column 2, Gal 1:18 (last clause) and Gal 1:19-20 ; then back to column I, read Act 9:28-29 (except last clause); then in column 3 read Act 22:17-21 ; in column 1, Act 9:29 (last clause) to Act 9:31 ; in column 2, Gal 1:21-24 ; in column 4, Act 11:25-30 ; Act 12:25 . This is the harmonious story of Paul. Then read for purposes of investigation, Act 15:23-41 in order to get the information about his Cilician work, also read 2Co 11:23-27 to find out what part of the sufferings there enumerated took place in Cicilia. Then read 2Co 12:1-4 , as this pertains to Cilicia. Then read Act 26:20 and ask the question, When did he do this preaching in Judea, and was it during his Cilician tour? This gives all the scriptures. Carefully read it over in the order in which the scriptures are given. It makes the most perfect story that I have ever read. It does not mar any one of the four separate cases. It does combine into one harmonious story and gives us an excellent harmony of these scriptures.

The value of this harmony is very evident. This arrangement mars no one of the several accounts of the story, but does combine them into one harmonious story, and provides an explanation for Luke’s “certain days,” “many days,” the Galatian “three years,” Luke’s “straightway,” and the Galatian “straightway.”

With this harmony before us, we can see why Luke is so very brief on the account of Paul in Act 9 . His plan is to tell the story of the Jerusalem church up to the end of Act 12 . All matters apart from that are briefly noted, and only as they connect with Jerusalem, the center. But from Act 13 he makes Antioch the center, and we are told of his arrest, and later on he shifts back to Jerusalem, and then back to Rome, and thus winds up the history. Remember the centers: First center, Jerusalem; second center, Antioch; third center, Jerusalem, and fourth center, Rome.

Saul did not commence preaching at Damascus immediately after his conversion because he had nothing to preach. He had not yet received the gospel. A man cannot by sudden wrench turn from propagating the Pharisee persecution to propagating the gospel of Jesus Christ. He must have the gospel first, and must receive it direct from the Lord. After you take up the New Testament passages showing how he received the gospel, you will see that he did not receive it while at Damascus. Indeed, we have the most positive proof that he did not receive it there.

But why did he go into Arabia, where in Arabia, and how long there? Being willing to accept Christ as his Saviour, he needs time for adjustment. He needs retirement. He needs, like every preacher needs after conversion, his preparation to preach and to know what to preach. He went into Arabia for this purpose, and, of course, Arabia here means the Sinaitic Peninsula, or Mount Sinai. Up to his conversion he had been preaching Moses and the law given on Mount Sinai. Now he goes into Arabia to Mount Sinai, the very place where God gave the law to Moses, to study the law and the gospel, and comes back to us, having received of the Lord the gospel as explained in Galatians.

There are some analogous cases. The other apostles had to have three years of preparation, and under the same teacher, Jesus. They would have done very poor preaching if they had started immediately after their conversion. Jesus kept them right there, and trained them for three years. Now Paul commences with the three years’ training, and he goes to Arabia and receives the three years’ preparation under the same teacher, the Lord Jesus Christ himself. He not only knows the facts of the gospel as we know them from Matthew, Mark, Luke, and John, but as one that was there right at the time, and he gets it firsthand from the Lord Jesus Christ himself telling him all the important facts bearing upon the remaining of the incarnation of Jesus, where he came from in coming to the earth, how much he stooped, what the coming signified, of his death, his burial, his resurrection, his ascension. We get the harmony of the gospel by studying the books, but he did not get it as we do, but by direct revelation from the Lord Jesus Christ. He introduces a statement concerning the revelation that he received, and he is careful to tell the Corinthian church how that Christ died, was buried, and rose again in three days. It took three years and a half in the analogous cases of other apostles.

Elijah went into Arabia and into this very mountain when he was perplexed; and there came an earthquake, and God was not in the earthquake; and there came a fire, and God was not in the fire, but there came a still, small voice showing Elijah what he must do. Take the case of Moses when the revelation was made to him that he was to deliver Israel out of the hands of the Egyptians. God told him the methods and the means and sent him into the same Sinaitic Peninsula. He stayed there forty years in study and preparation, and then delivered Israel.

John the Baptist remained in the wilderness thirty years in order to preach six months. Neither did Jesus open his mouth to preach a sermon until after his baptism, and was led into the wilderness and tempted of the devil, and then came back and immediately commenced to preach. More hurtful mistakes are made by unprepared people taking hold of the Scriptures than in any other way. A certain colonel, when asked by a zealous young preacher, “Well, colonel, what do you think of my sermon,” answered, “Zealous, but weak.”

We have only to read Gal 4 to see the significance of Sinai and Jerusalem, which shows the revolutions which took place in his mind while he was in Arabia. If the apostle Paul had not gone into Arabia, but had been sent to Judea under the old covenant, which is Jerusalem, as Jerusalem now is, the Christian world would have been a Jewish sect. You have only to read to see how certain of the apostles clung to the forms and customs of the Jewish law and claimed that one could not be a Christian without becoming a Jew and being circumcised. What would have been the effect if God had not selected this great life and revealed to him the ministry of the gospel that had been rejected by the Jews and given to the Gentiles, so that foreigners and aliens might become citizens and saints? For a more elaborate discussion of this subject see the author’s sermon on the Arabian visit.

Just before the ministry at Damascus he went into Arabia and returned. He was in Arabia over two, perhaps three years. As he stayed about three years before he went back to Jerusalem, his ministry was not very long in Damascus. The record says, “straightway in the synagogues he proclaimed Jesus,” etc. What kind of sermons did they have? The Jews over at Damascus that were still holding to the Mosaic law could not yet understand this revolutionary preaching, and right there at Damascus, he received one of the five Jewish scourgings that are mentioned in 2 Corinthians, which gives a list of the number of times he received the forty stripes save one, and the number of times beaten with the Roman rods, and the number of times scourged with the Jewish scourge. Finding the scourging was not sufficient, they laid a plot against him. They conspired and set a watch at every gate all around the city to kill him. The walls at Damascus have houses built on them, as you can see to this day. They put him in a basket and from a window in the upper story they letrbim down by the wall. Aretas was king of Damascus at this time) and he stationed soldiers at every gate to keep watch, and while they were watching the gates, Paul escaped from the window in an upper story, as given in the thrilling account of 2Co 11:32-33 . Also Luke gives the account, saying that the brethren let him down in a basket by the wall. Now he being let down, started to Jerusalem. Three years have elapsed since he left there, a persecutor, and he returns now a preacher of the Lord Jesus Christ. That presents this connected account.

But why did he want to go to Jerusalem to see Peter? Commentaries say he wanted to get information from Peter; Catholics say that Peter was Pope. Whatever he wanted to get, I think he derived nothing from Peter. When he came there they expressed distrust of him. If he had commenced to preach at Damascus “straightway” after his conversion, in three years’ time some notice would have gotten to Jerusalem, and there would not have been this distrust when he got there. Only one had heard of this change and his beginning to preach, and that was Barnabas, of the Jewish church. When Barnabas related Paul’s experience, they received him and he went in and out among them. But he was there only two weeks.

He commenced immediately to preach to the Grecians, and it stirred up the people as it did at Damascus, and they were so intensely stirred that they laid a plan to kill him. So he left, and there are two reasons for his leaving. When the brethren saw the Jews were about to kill him, they sent him to Caesarea and over to Tarsus. That is one of the reasons for his leaving. Paul gives an entirely different reason. He says, “And it came to pass when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance, and Jesus came unto me saying, Make haste and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me. Get thee far hence and preach to the Gentiles,” and he, therefore, went.

Here was the Cilician ministry, its sufferings and its revelations. He was over there five years, and some of the sufferings enumerated in 1 Corinthians II are bound to have occurred in that period; some of the shipwrecks, some of the scourges, some of these stonings. In 2Co 12 he says, “I knew a man in Christ, fourteen years ago,” so if you drop back fourteen years you find yourself there with Paul in Cilicia. In 2Co 12:1-4 we find the revelations that occurred there. One of the revelations there was that marvelous revelation that he received (2Co 12:4 ): “How that he was caught up into Paradise.” Here the question arises, Was it in this tour that he preached on the coasts of Judea? In Acts he seems to say that he preached at Damascus first and then at Jerusalem, and in Cilicia, and on the coasts of Judea. We have no history of his preaching on the Judean coasts beyond his statement, and if he did not preach on the coasts of Judea at that time, when do we find a period in his life before that where he could have preached on the Judean coasts? On his way to the Jerusalem conference. Therefore, he says, “While I was in Cilicia, and the five years I was at Tarsus, and just a little way from Tarsus on the Judean coasts.”

Let us consider the Antioch ministry. The record says Barnabas had gone to Tarsus in order to find Saul and bring him back with him, and that Barnabas and Saul preached a year at Antioch. A great many were brought into the church. It was the first time in the world where Jew and Gentile were in the same church together, socially, eating and drinking with each other. But Paul now makes his second visit to Jerusalem. The last of chapter II tells us that Agabus, one of the prophets, foretold a drought in Judea, and Paul and Barnabas took a collection over to them. Later, when Paul is making his last visit to Jerusalem, Agabus meets him and gives that remarkable prophecy which we find in Act 21 , about what would happen to Paul if he went to Jerusalem, he having received the revelation from the Holy Spirit. But the condition of Jerusalem when he arrived was awful. Herod, as we find in Act 12 , was persecuting the church, and had killed James and imprisoned Peter. Paul comes just at that time. On his return to Antioch he finds a new companion, Mark.

The Romanists place here Peter’s first visit to Rome. They take two passages of scripture, one Act 2 , where Peter visits all parts, and they say when he left Jerusalem this time he went to Rome, and got back to Jerusalem in time for that big council in Act 15 . So far as Bible history goes, there is not a bit of testimony that Peter ever saw Rome. I think he did, but we do not get it from the Bible.

Here arises another question, Did the shock of our Lord’s appearance to Saul on the way to Damascus, likely injure him physically in a permanent way, and permanently affect his sensibilities? My opinion is that it did. He was never a strong man after that. His eyes always gave him trouble. Though the scales fell from his eyes, and he was not entirely blind, his eyes were weak, and he had to grope his way in walking. There are two pictures of Paul which greatly contrast his physical appearance. Raphael gives us a famous cartoon of Paul at Athens, and one of the most famous pictures of the great apostle. We find a copy of it in most Bible illustrations, certainly in any Roman Catholic Bible. Another picture is by the artist, Albrecht Durer. It is called a medallion, a carved picture, and it presents a little, ugly, weak, bald-headed, blear-eyed Jew. Durer’s picture is the one that fits Paul’s account of himself, and not Raphael’s.

I here commend, in addition to Conybeare and Howson’s Life of Paul and Farrar’s History , Lightfoot on Galatians.

QUESTIONS 1. What is the theme of this section?

2. What is the scriptures?

3. What is the time covered by this period?

4. What two scriptures must here be reconciled?

5. What is the problem here?

6. What is the Hackett view of it?

7. What is the real solution of it?

8. Show how the scriptures are made to fit this scheme.

9. How may we show the harmony of these scriptures?

10. What is the value of this harmony?

11. Why did not Saul commence preaching at Damascus immediately after his conversion?

12.Why did he go into Arabia, where in Arabia, & how long there?

13. What are the analogous cases cited?

14.What was the added value of this preparation to Saul?

15.What sermon commended in this connection & have you read it?

16. Describe the ministry at Damascus.

17. Why did he want to go to Jerusalem to see Peter?

18. Explain the distrust there & its bearing on preceding question.

19. How long was he there?

20. What of his ministry while there?

21. What two reasons for his leaving?

22. How long was the Cilician ministry, and what its sufferings and its revelations?

23. Was it in this tour that be preached on the coasts of Judea?

24. Describe the Antioch ministry, and how long was it?

25. What carried Paul on his second visit to Jerusalem, and when does Agabus again appear in this history?

26. What was the condition of Jerusalem when he arrived?

27. Where do the Romanists place Peter’s first visit to Rome?

28. On Paul’s return to Antioch, what new companion had he?

29. Did the shock of our Lord’s appearance, to Saul on the way to Damascus likely injure him physically in a permanent way, and permanently affect his sensibilities?

30. What two pictures of Paul greatly contrast his physical appearance, and which is most likely true to nature?

31. What special authority on this period, in addition to Conybeare and Howson, and Farrar’s History, commended?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

Ver. 17. Putting his hands ] Partly so to consecrate him to the Lord’s work, and partly to obtain for him the gifts of the Holy Ghost.

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

17. ] The Hebrew form of Saul’s name is only found here, and in the report of our Lord’s previous address to him.

. . . ] I can hardly think, with De W. and Meyer, that these words imply that the Lord had said to Ananias more than is above related: I would rather view them as a natural inference from what was said in Act 9:15 .

In ch. Act 22:14 , where the command to Ananias is omitted, his speech contains much of the reason given in the command here. It is remarkable again how Paul, speaking there to an infuriated Jewish mob, gives the words spoken just that form which would best gain him a favourable hearing with them e.g. , , , avoiding as yet the hateful word . He there too gives , as part of the exhortation of Ananias.

Fuente: Henry Alford’s Greek Testament

Act 9:17 . . .: not as bestowing the Holy Ghost (for see context), but as recovering from his blindness, cf. Mar 16:18 . , see on Act 9:4 , perhaps too the word used by Jesus would reassure Saul. : as a Christian brother, and not merely as a brother in nationality, Act 2:29 , Act 22:1 , Act 28:17 for the word see further, Kennedy, p. 95, and see on Act 1:15 . . : the words must have further reassured Saul the title by which he had himself addressed Jesus is more than justified.

Fuente: The Expositors Greek Testament by Robertson

Acts

GRACE TRIUMPHANT

Act 9:1 – Act 9:12 ; Act 9:17 – Act 9:20 .

This chapter begins with ‘but,’ which contrasts Saul’s persistent hatred, which led him to Gentile lands to persecute, with Philip’s expansive evangelistic work. Both men were in profound earnest, both went abroad to carry on their work, but the one sought to plant what the other was eager to destroy. If the ‘but’ in Act 9:1 contrasts, the ‘yet’ connects the verse with Act 8:3 . Saul’s fury was no passing outburst, but enduring. Like other indulged passions, it grew with exercise, and had come to be as his very life-breath, and now planned, not only imprisonment, but death, for the heretics.

Not content with carrying his hateful inquisition into the homes of the Christians in Jerusalem, he will follow the fugitives to Damascus. The extension of the persectution was his own thought. He was not the tool of the Sanhedrin, but their mover. They would probably have been content to cleanse Jerusalem, but the young zealot would not rest till he had followed the dispersed poison into every corner where it might have trickled. The high priest would not discourage such useful zeal, however he might smile at its excess.

So Saul got the letters he asked, and some attendants, apparently, to help him in his hunt, and set off for Damascus. Painters have imagined him as riding thither, but more probably he and his people went on foot. It was a journey of some five or six days. The noon of the last day had come, and the groves of Damascus were, perhaps, in sight. No doubt, the young Pharisee’s head was busy settling what he was to begin with when he entered the city, and was exulting in the thought of how he would harry the meek Christians, when the sudden light shone.

At all events, the narrative does not warrant the view, often taken now, that there had been any preparatory process in Saul’s mind, which had begun to sap his confidence that Jesus was a blasphemer, and himself a warrior for God. That view is largely adopted in order to get rid of the supernatural, and to bolster up the assumption that there are no sudden conversions; but the narrative of Luke, and Paul’s own references, are dead against it. At one moment he is ‘yet breathing threatening and slaughter against the disciples of the Lord,’ and in almost the next he is prone on his face, asking, ‘Lord, what wilt Thou have me to do?’ It was not a case of a landslide suddenly sweeping down, but long prepared for by the gradual percolation of water to the slippery understrata, but the solid earth was shaken, and the mountain crashed down in sudden ruin.

The causes of Saul’s conversion are plain in the narrative, even though the shortened form is adopted, which is found in the Revised Version. The received text has probably been filled out by additions from Paul’s own account in Act 26:1 – Act 26:32 First came the blaze of light outshining the midday sun, even in that land where its beams are like swords. That blinding light ‘shone round about him,’ enveloping him in its glory. Act 26:13 tells that his companions also were wrapped in the lustre, and that all fell to the earth, no doubt in terror.

Saul is not said, either in this or in his own accounts, to have seen Jesus, but 1Co 15:8 establishes that he did so, and Ananias Act 9:17 refers to Jesus as having ‘appeared.’ That appearance, whatever may have been the psychological account of it, was by Paul regarded as being equal in evidential value to the flesh-and-blood vision of the risen Lord which the other Apostles witnessed to, and as placing him in the same line as a witness.

It is to be noted also, that, while the attendants saw the light, they were not blinded, as Saul was; from which it may be inferred that he saw with his bodily eyes the glorified manhood of Jesus, as we are told that one day, when He returns as Judge, ‘every eye shall see Him.’ Be that as it may,-and we have not material for constructing a theory of the manner of Christ’s appearance to Saul,- the overwhelming conviction was flooded into his soul, that the Jesus whom he had thought of as a blasphemer, falsely alleged to have risen from the dead, lived in heavenly glory, amid celestial brightness too dazzling for human eyes.

The words of gentle remonstrance issuing from the flashing glory went still further to shake the foundations of the young Pharisee’s life; for they, as with one lightning gleam, laid hare the whole madness and sin of the crusade which he had thought acceptable to God. ‘Why persecutest thou Me?’ Then the odious heretics were knit by some mysterious bond to this glorious One, so that He bled in their wounds and felt their pains! Then Saul had been, as his old teacher dreaded they of the Sanhedrin might be, fighting against God! How the reasons for Saul’s persecution had crumbled away, till there were none left with which to answer Jesus’ question! Jesus lived, and was exalted to glory. He was identified with His servants. He had appeared to Saul, and deigned to plead with him.

No wonder that the man who had been planning fresh assaults on the disciples ten minutes before, was crushed and abject as he lay there on the road, and these tremendous new convictions rushed like a cataract over and into his soul! No wonder that the lessons burned in on him in that hour of destiny became the centre-point of all his future teaching! That vision revolutionised his thinking and his life. None can affirm that it was incompetent to do so.

Luke’s account here, like Paul’s in Act 22:1 – Act 22:30 , represents further instructions from Jesus as postponed till Saul’s meeting with Ananias, while Paul’s other account in Act 26:1 – Act 26:32 omits mention of the latter, and gives the substance of what he said in Damascus as said on the road by Jesus. The one account is more detailed than the other, that is all. The gradual unfolding of the heavenly purpose which our narrative gives is in accord with the divine manner. For the moment enough had been done to convert the persecutor into the servant, to level with the ground his self-righteousness, to reveal to him the glorified Jesus, to bend his will and make it submissive. The rest would be told him in due time.

The attendants had fallen to the ground like him, but seem to have struggled to their feet again, while he lay prostrate. They saw the brightness, but not the Person: they heard the voice, but not the words. Saul staggered by their help to his feet, and then found that with open eyes he was blind. Imagination or hallucination does not play tricks of that sort with the organs of sense.

The supernatural is too closely intertwined with the story to be taken out of it without reducing it to tatters. The greatest of Christian teachers, who has probably exercised more influence than any man who ever lived, was made a Christian by a miracle. That fact is not to be got rid of. But we must remember that once when He speaks of it He points to God’s revelation of His Son ‘ in Him’ as its essential character. The external appearance was the vehicle of the inward revelation. It is to be remembered, too, that the miracle did not take away Saul’s power of accepting or rejecting the Christ; for he tells Agrippa that he was ‘not disobedient to the heavenly vision.’

What a different entry he made into Damascus from what he expected, and what a different man it was that crawled up to the door of Judas, in the street that is called Straight, from the self-confident young fanatic who had left Jerusalem with the high priest’s letters in his bosom and fierce hate in his heart!

Ananias was probably not one of the fugitives, as his language about Saul implies that he knew of his doings only by hearsay. The report of Saul’s coming and authority to arrest disciples had reached Damascus before him, with the wonderful quickness with which news travels in the East, nobody knows how. Ananias’s fears being quieted, he went to the house where for three days Saul had been lying lonely in the dark, fasting, and revolving many things in his heart. No doubt his Lord had spoken many a word to him, though not by vision, but by whispering to his spirit. Silence and solitude root truth in a soul. After such a shock, absolute seclusion was best.

Ananias discharged his commission with lovely tenderness and power. How sweet and strange to speaker and hearer would that ‘Brother Saul’ sound! How strong and grateful a confirmation of his vision would Ananias’s reference to the appearance of the Lord bring! How humbly would the proud Pharisee bow to receive, laid on his head, the hands that he had thought to bind with chains! What new eyes would look out on a world in which all things had become new, when there fell from them as it had been scales, and as quickly as had come the blinding, so quickly came the restored vision!

Ananias was neither Apostle nor official, yet the laying on of his hands communicated ‘the Holy Ghost.’ Saul received that gift before baptism, not after or through the ordinance. It was important for his future relations to the Apostles that he should not have been introduced to the Church by them, or owed to them his first human Christian teaching. Therefore he could say that he was ‘an Apostle, not from men, neither through man.’ It was important for us that in that great instance that divine gift should have been bestowed without the conditions accompanying, which have too often been regarded as necessary for, its possession.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

Brother. Thus recognizing him as a fellow-disciple.

Saul. Greek. Saoul, as in Act 9:4.

appeared unto = was seen by. Greek. optomai. App-106.

as = by which.

sent. Greek. apostello. App-174.

the Holy Ghost. Greek. pneuma hagion. App-101.

Fuente: Companion Bible Notes, Appendices and Graphics

17. ] The Hebrew form of Sauls name is only found here, and in the report of our Lords previous address to him.

. . .] I can hardly think, with De W. and Meyer, that these words imply that the Lord had said to Ananias more than is above related: I would rather view them as a natural inference from what was said in Act 9:15.

In ch. Act 22:14, where the command to Ananias is omitted, his speech contains much of the reason given in the command here. It is remarkable again how Paul, speaking there to an infuriated Jewish mob, gives the words spoken just that form which would best gain him a favourable hearing with them-e.g. ,- ,- , avoiding as yet the hateful word . He there too gives , as part of the exhortation of Ananias.

Fuente: The Greek Testament

Act 9:17. , brother) by the old Jewish tie of connection, and by the new tie of Christianity.-, having put on) before his actual baptism. Comp. ch. Act 10:44-45 (The Holy Ghost fell on Cornelius and all who heard Peter, and this before baptism).-, said) Ananias does not relate to Saul all that had been said to him concerning Saul. It was not for Saul to know of how great consequence he already was (how highly he already was esteemed).

Fuente: Gnomon of the New Testament

Ananias: Act 22:12, Act 22:13

and putting: Act 6:6, Act 8:17, Act 13:3, Act 19:6, Mat 19:13, Mar 6:5, 1Ti 4:14, 1Ti 5:22, 2Ti 1:6, Heb 6:2

Brother: Act 9:13, Act 9:14, Act 21:20, Act 22:13, Gen 45:4, Luk 15:30, Luk 15:32, Rom 15:7, Phm 1:16, 1Pe 1:22, 1Pe 1:23

the Lord: Act 9:4, Act 9:5, Act 9:10, Act 9:11, Act 9:15, Act 10:36, Act 22:14, Act 26:15, Luk 1:16, Luk 1:17, Luk 1:76, Luk 2:11, 1Co 15:8, 1Co 15:47

that thou: Act 9:8, Act 9:9, Act 9:12

and be: Act 2:4, Act 4:31, Act 8:17, Act 13:52

Reciprocal: Gen 33:9 – my brother Psa 68:18 – rebellious Isa 35:5 – the eyes Mar 16:18 – they shall lay Luk 13:13 – he laid Luk 15:27 – Thy brother Act 9:3 – as Act 9:27 – how he had seen Act 10:20 – for Act 13:11 – thou Act 26:18 – open Act 28:8 – laid 1Co 5:11 – called 1Co 9:1 – have

Fuente: The Treasury of Scripture Knowledge

7

Act 9:17. It will be well to take another look at the matter of being filled with the Holy Ghost. (See the comments at chapter 4:31.) Also the subject of the “measure” of the Spirit should receive further consideration. The measure that would cause one to be baptized with the Holy Ghost, even. has some variation. The Gentiles in the house of Cornelius were baptized with the Holy Ghost (chapter 11; 15-17), yet all they could do was to speak in tongues (chapter 10:46). Ananias did not lay hands on Saul for the same purpose that the apostles laid hands on others, for they did that to baptized believers only, while this was done to Saul before he was baptized (as it was done in the case of Cornelius’ groups, it being an emergency): that shows it was another emergency or special case. God needed another apostle, and instead of sending the Holy Ghost as it was done on Pentecost, He gave Ananias the special commission and power to install the man Saul into office. Ananias called him brother Saul because they were members of the same Jewish race.

Fuente: Combined Bible Commentary

Act 9:17. And Ananias went his way. The hesitation, the doubts and fears of Ananias, the Jewish Christian, and his subsequent visit and complete acceptance of the persecutor Saul as a brother saint chosen by the Master for a great and mighty work, are well illustrated by an interesting and beautiful passage in that ancient apocryphal book, the Testament of the Twelve Patriarchs, written most probably very early in the second century between A. D. 100 and A.D. 130 by a Christian Jew, a believer in Jesus, but still zealous for the law of Moses and the traditions of Israel. In the mouth of the dying patriarch Benjamin, the writer puts the following prophecy, which gives a fair idea of the estimation in which the work and labours of Paul were held by the orthodox school of rigid Jewish Christians: I shall no longer be called a ravening wolf on account of your ravages [referring to Gen 49:27], but a worker of the Lord, distributing goods to those who work that which is good. And there shall arise from my seed in after times one beloved of the Lord, hearing His voice, enlightening with new knowledge all the Gentiles . . . and till the consummation of the ages, shall he be in the congregations of the Gentiles, and among their princes, as a strain of music in the mouth of all. And he shall be inscribed in the Holy Books, both his work and his word, and he shall be chosen of God for ever. A very different view of the work of the great Gentile Apostle Paul was taken, as we shall see, very early in the Churchs history by another Jewish Christian school, which, however, goon parted company with the orthodox Church.

Brother Saul. The words of the Master in the vision had done their work with Ananias. He at once proceeded to the house indicated to him in the vision, and going up to the dreaded inquisitor, now blind and humbled, greeted him with love and tenderness as one of the brotherhood of Jesus, and told him he was charged by the One who appeared to him in the way to Damascus to restore his sight, and to bestow upon him the gift of the Holy Ghost.

That appeared unto thee in the way as thou camest. Here Ananias directly refers to the appearance of the glorified Jesus to Saul in the way. These and similar declarations are important (see note on Act 9:3), as in later days Paul, in speaking of the evidences, seems to have attached the deepest importance to the fact that he had seen the Lord (see 1Co 9:1; 1Co 15:8).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. Ananias, though no apostle, no deacon, nor minister, that we read of, but an ordinary and private Christian only, yet he has power to heal Saul of his blindness, and to confer the Holy Ghost; Receive thy sight, and be filled with the Holy Ghost: If so, undoubtedly he had an extraordinary warrant for this extraordinary work; for none but the apostles had power to confer the Holy ghost. No ordinary person ought to undertake any part of the ministrial functions without an extraordinary call and commission.

Observe, 2. The title given by Anania to Saul, Brother Saul; they were now brethren by faith and profession, owning the same God, united to the same Saviour, animated by the same Spirit, encouraged by the same promises, partakers of the same hope, and heirs of the same glory. As the scripture speaks of a brotherhood betwixt Christ and his believers, He is not ashamed to call them brethren; so it speaks of a brotherhood betwixt believers themselves, Love the brotherhood: that is, thw whole fraternity and society of Christians, who are sunguine Christi conglutinati, cemented by the blood of Christ, and united by the bond of love.

Observe, 3. How this converted person, Saul, takes upon him the badge of Christianity by baptism; He arose, and was baptized. Listing himself thereby a soldier under Christ’s exalted banner, and entering himself a member of that church which heretofore he had made havoc of.

Observe, 4. The prudent care which Saul takes of his health, by giving nature it necessary refreshment; He received meat and was strengthened. Doubtless his body was much weakened and enfeebled, by his long journey partly, but by his consternation, fear, and grief especially, as also by his humiliation, watchings, fasting and prayer: It was therefore his duty to refresh nature, and to strengthen himself for the service of his great Master, wherever, he should please to send him. Whilst we are in the body, there is a debt of care which we owe to the body: Meat and drink are the supports of life, under the influence of the divine blessing; and all superstitious abstinence from food is no better than will-worship.

Observe, lastly, Saul is no sooner changed himself, but he changeth his company and acquaintance. He no longer associates with the chief priests and rulers of the synagogues, but with the followers of Jesus, Then was Saul certain days with the disciples which were at Damascus. Act 9:19 Men who cunningly conceal their inclinations, may yet be known by their constant companions. Saul was now a companion of them that feared God, and kept his commandments. The disciples at Damascus, whom he came to destroy, are now become his delight; He continued certain days with the disciples.

Fuente: Expository Notes with Practical Observations on the New Testament

Act 9:17-19. And Ananias went his way With all readiness and joy undertook the message, not presuming to object any further; and entered into the house To which he had been so particularly directed; and putting his hands on him According to Christs direction, Mar 16:18; said, Brother Saul So he terms him, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own Saul as a brother intimated to him Gods readiness to own him as a son, though he had been a blasphemer of God, and a persecutor of his children. The Lord, even Jesus That same Jesus that appeared unto thee in the way And convinced thee of thy sin in persecuting him; hath sent me To thee, to comfort thee: his light struck thee blind, but he hath sent me that thou mightest receive thy sight For his design was not ultimately to blind the eyes of thy body, but to open the eyes of thy soul; and that thou mightest be filled with the Holy Ghost Which shall be poured out upon thee, not only in his sanctifying graces, but in his miraculous gifts, before I leave this place. See a further account of what passed between Ananias and Saul on this occasion, Act 22:14-16. And immediately there fell from his eyes as it had been scales , something like scales, an emblem of the darkness and prejudice which before had veiled his eyes; and their falling off intimated the clear views of divine things which he should henceforth enjoy. And he received his sight forthwith That is, immediately on the scales falling from his eyes: the cure was sudden, to show that it was miraculous. And he arose and was baptized And thereby submitted himself to the government of Christ, and cast himself upon his grace. Saul is now a disciple of Christ, and not only ceases to oppose him, but devotes himself entirely to his service and honour. Happy change! a change for which he himself, and myriads of immortal beings, will bless God through the never-ending ages of eternity. And when he had received meat, he was strengthened

Recovered that bodily strength which had been impaired by his long fast, as well as by what had happened to him in the way; and that strength it was his immediate care to employ in the service of his new Master, now associating with the disciples at Damascus, whom he had come to persecute. In this miraculous manner was Saul, in the very height of his rage against the saints, converted, and made an apostle of Jesus Christ, and called to preach that very faith which he had been so zealous to destroy. Luke has not mentioned any date by which we can with certainty fix either Sauls age at his conversion, or the particular year in which that remarkable event took place; nevertheless, from some circumstances mentioned in his history, learned men have gathered that it happened about the end of the third year after the death of Christ, or the beginning of the fourth, and when Saul was about thirty-four years of age. It may not be improper to observe here, that this conversion of Saul added great lustre to the evidence of Christs resurrection from the dead. He had persecuted all who preached that miracle; wherefore, when he himself went over to the persecuted party, and published Christs resurrection with greater earnestness and diligence than any of them, every impartial person must have been sensible that such an alteration of sentiment and conduct, in a person of Sauls good sense, learning, and zeal, and that at the very time he was breathing out threatenings and slaughter against the disciples of the Lord, could not possibly have happened, unless he had actually received that unquestionable evidence of Christs resurrection from the dead, which he affirmed had been given him, by Christs appearing to him personally as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus might seem to many an improbable story; yet, as by the miracles which Saul performed, he gave convincing proofs that Christ had bestowed on him the gift of the Holy Ghost, no reasonable person, after that, could doubt of his having appeared to him, as Saul constantly affirmed. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

17-19. The assurance given by the Lord was sufficient to remove his fears. (17) “And Ananias went away and entered into the house, and laid hands upon him, and said, Brother Saul, the Lord, even Jesus who appeared to you in the road in which you came, has sent me that you may receive sight, and be filled with the Holy Spirit. (18) And immediately there fell from his eyes something like scales, and he received sight forthwith, and arose and was immersed; (19) and taking food, he was strengthened.” In laying hands on Saul to restore his eyesight, Ananias imitated the example of Jesus, who wrought similar miracles, at one time by touching the eyes of the blind, and at another by putting clay on them and directing that it be washed away.

It is quite common to assume that Ananias also conferred the Holy Spirit upon him, by imposition of hands. But this is neither stated nor implied in the text; nor is there any evidence that any besides the apostles ever exercised the power of imparting the Spirit. The fact that this power is not known to have been exercised by any other than the apostles, establishes a strong presumption that it was not exercised by Ananias. This presumption, in the entire absence of proof to the contrary, would alone be conclusive. We do not forget that Ananias says, “Jesus has sent me that you may be filled with the Holy Spirit.” This shows that his reception of the Spirit in some way depended upon the presence of Ananias, but does not imply that he received it by imposition of hands. All the other apostles received it direct from heaven, without human agency. They also received it after they had been immersed; for the fact that Jesus preached the immersion of John, and caused the twelve to administer it under his eye, is proof that they themselves had submitted to it. Moreover, in every other case in the New Testament, with the single exception of Cornelius, the gift of miraculous power followed immersion. These facts furnish a firm basis for the conclusion that Saul’s inspiration was awaiting his immersion; and that it depended upon the visit of Ananias, because he was sent to immerse him that he might receive pardon and be filled with the Holy Spirit. To conclude otherwise would be to make his case an exception to that of all the other apostles in reference to manner of receiving the Spirit, and to nearly all other disciples, including the apostles, in reference to the time of receiving it.

The manner in which Ananias proceeded when he reached the house of Judas presents a most remarkable contrast with the course of most Protestant preachers of the present day. Leaving out of view the miraculous restoration of Saul’s eyesight, Ananias was simply sent to a man in a certain house, who had been a persecutor, but now was praying. He had no special directions as to the instruction he shall give the man, but is left to his own previous knowledge of what is proper in such cases. He comes into the house, and finds him prostrate upon the floor, almost exhausted from want of food and drink, which his wretchedness makes him refuse; and he is still praying in great agony. No man of this generation can hesitate as to the course one of our modern preachers would pursue in such a case. He would at once urge him to pray on, and quote to him many passages of Scripture in reference to the answer of prayer. He would tell him to believe in the Lord Jesus, and that the moment he would cast his soul entirely upon him he would be relieved. He would pray with him. Long and fervently would he call upon God to have mercy on the waiting sinner, and send down the Holy Ghost to speak peace to his troubled soul. If these efforts did not bring relief, other brethren and sisters would be called in, and their prayers united with those of the preacher. Pathetic hymns would alternate with zealous prayers and warm exhortations, until both the mourner and his comforters were exhausted, the latter every moment expecting to hear from their wretched victim a shout of joy, as the touch of God would roll away the burden from his soul. If all the efforts failed, the man would go mourning over his still unpardoned sins, perhaps for the remainder of his life. Fortunate would it be for him, if the terrible conclusion that all religion is but hypocrisy, or that he himself is an inevitable reprobate, did not take possession of his soul. This picture is not overdrawn; for my readers can testify that far deeper colors could be spread over it, by copying accurately from many thousands of cases which have occurred in popular “revivals.”

Such is the baleful influence of this gross departure from the word of God, that men who are under its influence are constantly denouncing as heretics those who venture to follow the example of Ananias. He finds the man to whom he is sent, praying to the Lord Jesus; but, instead of commanding him to pray on, and praying with him, he says to him, “Why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord.” There are many Churches at present day, professing to derive their creeds from the Bible, whose clergy dare not follow this example, upon pain of excommunications. Engaged in a public debate, a few years since, with a Doctor of Divinity of a numerous and powerful party, I determined to apply to him a test which had been employed before by some of my brethren, and charged that he dare not, as he valued his ministerial position, and even his membership in the Church, give to mourners seeking salvation the answers given by inspired men, in the very words, which they employed. He interrupted me, by asking if I intended to insinuate that he would not preach what he believed to be the truth. I replied, that I had no disposition to question his honesty, but that I was stating a startling fact, which ought to be made to ring in the ears of the people. I then told the audience I would put my statement to a test at once, and turning to the Doctor, I said: “Sir, if you had a number of mourners before you, as Peter had on Pentecost, pierced to the heart with a sense of guilt, and exclaiming, What shall we do? would you dare to say to them, ‘Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit?’ Or, if you were called into a private house, like Ananias, to see man fasting and weeping and praying, would you dare to say to him, ‘Why do you tarry? Arise, and be baptized, and wash away your sins, calling on the name of the Lord?’ I pause for a reply.” I stood waiting, and the immense audience held their breath, until the silence became painful; but the Doctor hung his head and answered not one word.

It is high time that the people were won back from such delusions, and made to feel the necessity of following the word of God. Ananias was guided by the apostolic commission. Seeing there were three conditions of pardon, faith, repentance, and immersion, and that Saul had already complied with the first two, he does not tantalize him by telling him to believe or urging him to repent, but commands him to do the one thing which he had not yet done, “Arise, and be immersed.” He instantly obeyed; and then, for the first time since he saw the vision by the way, he was sufficiently composed to take food and drink. “Taking food, he was strengthened.” Like the eunuch, it was after he came up out of the water that he rejoiced.

His composure and peace of mind, after being immersed, was the proper result of intelligent obedience in that institution. If he had not already learned its design, by what he knew of apostolic preaching, the words of Ananias conveyed it without ambiguity. To a sinner mourning over his guilt, seeking pardon, and knowing that the Lord alone could forgive sins, the command to be immersed and wash away his sins could convey but one idea, that, upon the washing of water over the body in immersion, the Lord would remove his sins by forgiving them. That such was the idea intended in the metaphorical expression, “wash away,” would need no argument, if it had not suited the theories of modern sectaries to call it in question. It is a common assumption that Saul’s sins had been really forgiven before his immersion, and Ananias required him only to formally wash them away. But this is a mere combination of words to hide the absence of an idea. How can a man formally do a thing which has already been really done, unless it be by going through a form which is empty and deceptive? If Saul’s sins were already washed away, then he did not wash them away in immersion, and the language of Ananias was deceptive. But it is an indisputable fact, that at the time Ananias gave him this command he was still unhappy, and, therefore, unforgiven. Immediately after he was immersed, he was happy; and the change took place in the mean time, which connects it with his immersion. In precise accordance, therefore, with the commission, with Peter’s answer on Pentecost, and with the eunuch’s experience, his sins were forgiven when he was immersed.

These individual cases of conversion are of great value to one studying the plan of salvation, because they present more in detail the entire process that can be done in describing the conversion of a multitude. We now have before us two such, and will have a third in the tenth chapter, when we will find it profitable to institute a close comparison between them.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 17

This and many other cases show that the ceremony of laying on of hands was not a distinctive ceremony, exclusively peculiar to ordination. It would seem not to have been considered essential as a mode of induction to the ministerial office, as is evident from the cases of Matthias, Paul, and Apollos, who do not appear to have been thus ordained; and it was often used on other occasions.

Fuente: Abbott’s Illustrated New Testament

9:17 And Ananias went his way, and entered into {i} 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.

(i) Into Judas’ house.

Fuente: Geneva Bible Notes

Ananias communicated his Christian love for his new Christian brother with a touch and a loving word of greeting: "Brother." He then explained his purpose for coming to Saul. It was to restore his sight and to enable Saul to experience the filling of the Spirit. Ananias’ purpose was not to commission Saul. Saul’s commission came directly from the Lord, though Ananias announced it (Act 22:14-16).

"The choice of Ananias for this task made it clear that Saul of Tarsus was not dependent upon the Twelve, and also that an apostle was not required for bestowing the Spirit (as might have been concluded from the case in Samaria)." [Note: Kent, pp. 83-84.]

The Holy Spirit filled Saul as he responded to God’s Word appropriately. We may infer that Saul’s conversion happened on the Damascus road and that he received the baptism of the Spirit at the same time. [Note: Ibid., p. 85.] Notice again the importance of being filled with (under the control of) the Holy Spirit. This is the first time Luke wrote that the Spirit came on someone outside the land of Israel.

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