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Act_9:10-19 a
b. To him said the Lord in a vision, etc.—The Lord who here appears, is not God the Father, but Jesus Christ; for Ananias describes, in Act_9:14, the Christians as those who invoke the name of the Lord; in this language ὄíïìÜ óïõ can only be understood as referring to Jesus, not to Jehovah, as distinguished from Jesus; the same remark applies to ôὸ ὄíïìÜ ìïõ in Act_9:15-16.—Whether the ὅäáìá , the vision, which was granted to Ananias, occurred when he was awake, or in a dream, cannot be determined from the passage before us; for the words ἀíáóôὰò ðïñåýèçôé , Act_9:11 [comp. Act_8:20, a.], do not imply that Ananias was lying on a bed, but only that he was remaining quietly at home. He is directed to go forth, to proceed to a certain street, to enter a certain house, and there seek Saul, who is exactly described to him, and is engaged in prayer. The street was called Straight, without doubt in order to distinguish it from other streets in that ancient city, which were in most cases angulated and crooked. Wilson (“Lands of the Bible”) ascertained that there is still a street with this name in the city; oven the house of Judas is still pointed out in this street; but here the work of tradition is almost overdone. (Ewald: Apost. Zeitalter, 1858, p. 259, 2d ed.)
c. For, behold, he prayeth.—The Lord informs Ananias of the reason for selecting and sending him precisely at that time to Saul—because ( ãÜñ ) the latter was, at that moment, engaged in prayer, and, consequently, needed an answer to his petitions, or a fulfilment of his desires and prayers, and was also internally prepared to receive such an answer. Hence the commission is now given, and it is intrusted to Ananias, because Saul had already seen, in a vision, a man named Ananias coming in and putting his hand on him. The vision had been previously granted to Saul, and hence he is even at this moment offering prayer ( ðñïóåý÷åôáé , pres., åἶäåí — åἰòåëèüíôá êáὶ ἐðéèÝíôá , aor.). The words ὅðùò ἀíáâëÝøῃ indicate to Ananias that Saul is at this time deprived of sight. But the revelation made by the Lord to Ananias is, without, doubt, presented in this narrative only in a summary manner, and not in a complete form; for we must necessarily assume that Jesus informed Ananias of his appearance to Saul on the way, and also of the future gift of the Holy Ghost to the latter through the laying on of hands of Ananias. [Comp. Act_6:6; Act_8:15-17]. Every doubt on this point is removed by the words occurring in Act_9:17 : Ἰçóïῦò ὁ ὀöèåßò óïé ἐí ôῃ ὁäῷ ᾖ ἤñ÷ïõ , and ðëçóèῇò ðíåýìáôïò ἁãßïõ .
Act_9:13-14. Then Ananias answered, etc.—As Moses, to whom Jehovah appeared in Horeb, and revealed his purpose to send him to Egypt (Exo_3:11 ff.), and also Jeremiah (Jer_1:6 ff.), were, respectively, unwilling to accept and execute the divine commission, so here, too, Ananias exhibits hesitation and timidity, which he expresses with childlike candor and simplicity. He is unhappily only too well acquainted with the name of Saul as that of an enemy of the disciples of Jesus. If he had heard ἀðὸ ðïëëῶí that this man was a persecutor; these persons from whom he received the information, were, without doubt, chiefly fugitives from Jerusalem, who had sought a place of refuge in Damascus. We learn, at the same time, from the expressions which he uses, that he is not himself a Christian who had fled from Jerusalem, since, in such a case, he would not refer to the fact as one which he had ascertained from other persons; he was, therefore, originally an inhabitant of Damascus. [“We know nothing concerning Ananias, except what we learn from St. Luke or from St. Paul.” Life, etc. of St. Paul, by Conyb. and Howson. I. 102. London, 1854. No reliance can be placed on the traditions concerning him, which have descended to our times.—Tr.]. But from what source did he obtain the information that Saul had been empowered by the chief priests (the plural, ôῶí ἀñ÷éåñÝùí , probably denoting the actual high priest, with the ex-high priests, and the Sanhedrin) to arrest the Christians? It is quite possible that certain Christians in Jerusalem, who could not have remained in ignorance respecting Saul’s departure, the purpose of his journey, and the authority which he had received, communicated the facts to their acquaintances in Damascus, either by letters or through messengers, so that they might adopt the necessary precautions. As Saul had reached the city at least three days previously, the resident Christians could have easily become acquainted during that period with the nature of his errand. [“Perhaps—the object of Saul’s journey was divulged by his companions.” (J. A. Alexander, in loc.).—Thy saints.—“This is the first time that this afterwards well-known appellation occurs as applied to the believers in Christ.” (Alford). “This term—belongs to all who profess to be disciples, and does not distinguish one class of them as superior to others in point of excellence.” (Hackett). See below, Doctr and Eth. No. 4.—Tr.]
Act_9:15-16. Go thy way, for he is a chosen vessel unto me, etc.—The Lord, in place of recalling, repeats the command, but, at the same time, calms the troubled mind of Ananias, by informing him that Saul will not only no longer inflict injury on the church, but that he has even been chosen by the Lord Himself for the work of promoting his honor and increasing the number of those who shall confess His saving name.— Óêåῦïò ἐêëïãῆò is a chosen vessel, instrument or organ [ ἐêëïãῆò , the Hebraizing Gen. of quality, Wine, § 34, 3. b]; Saul is appointed to bear [or, carry; “continuatur metaphora, nam vasis utimur ad portandum.” (Kuinoel, ad loc); ôïῦ âáóôÜóáé , Gen. of design, Winer, § 44. 4. b. Tr.]. My name; that is to say, he shall, by word and deed, spread abroad the knowledge and confession of Jesus, as the Redeemer and Messiah.—There are three scenes of action among men to which Saul is appointed to carry the name of Jesus: 1. ἔèíç , which word, as the õἱïὶ ἸóñáÞë are afterwards expressly distinguished from them, can only be understood as denoting pagans, and not nations in general; 2. âáóéëåῖò , reigning lords, princely persons [Herod Agrippa, Acts 26. and probably Nero (de Wette; Alf.)—Tr.]; 3. õἱïὶ ἸóñáÞë . The mention of the ἔèíç precedes that of Israel, in order to imply that Saul’s vocation as a witness primarily refers to the Gentile world, where his field of labour would be found; Israel is not excluded from the sphere of his operations, but receives attention only in the second place. Saul is already, in these words of the Lord, distinctly described as the apostle of the Gentiles, and it is simply the name of apostle that is not expressly given to him.—The language in Act_9:16, does not, as we might at first expect [from the introductory ãÜñ ], explain the reason for which Saul is a chosen instrument (Meyer), but rather the reason for which the command ( ðïñåýïõ ) is issued; the sense is: ‘Go, for (ye have nothing to fear from him; ye will not suffer aught through his agency; on the contrary) I will show him how much he must suffer in his own person for my name’s sake.’ The term ὑðïäåßîù does not refer to a prophetic revelation (de Wette), but to a showing by means of events in the actual experience of Saul.—The terms: ὅóá äåῖ áὐôὸí ðáèåῖí , are, in their form, apparently an allusion to those which Ananias had employed in Act_9:13 : ὅóá êáêὰ ἐðïßçóå ôïῖò ἁãßïéò óïõ .
Act_9:17. And Ananias went his way, and entered into the house.—Ananias immediately obeys, and proceeds to the designated house ( ἀðῆëèå — êáὶ åἰæῆëèåí ). The manner in which he addressed Saul ( Óáïὺë ἀäåëöÝ ) does not refer exclusively, nor even primarily to their common nationality as Israelites, but to the connection or fellowship now existing between them for Christ’s sake, of which the former had already been assured by the words of the Lord. He speaks to Saul, who is so deeply humbled, with all the tenderness of love, inspires him with confidence, and consoles him as a messenger of the Lord who is empowered to restore his sight, and impart the gift of the Holy Ghost. He does not appear to have at once communicated to Saul the information which he had himself, (when he expressed his fears,) received from Christ in a vision for his own personal encouragement, Act_9:15-16; and here he acted with propriety and true Christian prudence, for, as Bengel expresses himself: Sauli non erat scire, quanti ipse jam esset. [This remark, however, scarcely seems to be sustained by Paul’s report of the address of Ananias, Act_22:15,—Tr.]
Act_9:18-19 a. And immediately there fell from his eyes as it had been scales.—This statement can hardly mean that a scaly substance had actually been separated from Saul’s eye-balls (Bengel and Meyer); it rather seems to describe merely a certain sensation which he experienced at the moment, that is, he felt as if something resembling scales fell from his eyes, after which he could see again; and this change occurred suddenly, after Ananias had laid his hands on him. [The original word, ëåðßò , applied in Lev_11:9-10 Sept. (Robinson’s Lex.) to the scales of a fish, may also be “applied to egg-shells, and the rind or bark of plants, and even to metallic flakes or laminæ.” (Alexander, ad loc.)—Tr.]. Every unprejudiced reader can readily perceive from the whole tenor of the narrative, and also from the word åὐèÝùò , that Luke here intends to describe a miraculous event, proceeding from a supernatural power.—Saul at once received baptism from Ananias. And here ἀíáóôÜò does not imply that the former had been lying on a bed, but rather that he was kneeling, and had continued in the attitude of prayer. However, it is the most probable supposition of all, that this word is merely intended to depict Saul’s rapid transition from a state in which he was occupied with his internal experience, and in which he was only a recipient, to a personal and energetic course of action. He was probably baptized in one of the rivers [of Syria] which Naaman had extolled in his day [2Ki_5:12],. the Abana [marg. Amana] or Pharpar. [The identity of certain streams in the vicinity of the modern Damascus with those of which Naaman spoke, is not fully established (Herzog: Real-Encyk. III. 261; XV. 393; O. Thenius: Die Bücher d. Könige, ad loc. p. 286 f; Robinson’s Gesenius: Hebr. and Engl. Lex. 3d. ed. p. 868 f.); nor is there any indication in the present passage that a sufficient quantity of water to fill a bowl or other vessel, as well as the food mentioned in Act_9:19, could not be obtained without departing from the house.—Tr.]. Saul discontinued his fast after he had been baptized, and partook of food, so that he rapidly regained his strength ( ἐíßó÷õóåí [intrans. as in Gen_48:2. (de Wette)—Tr.]; the aorist is purposely employed, instead of the imperfect [see above, Act_8:15-17, ult.]; the word is also applied to convalescents). It accordingly seems that in consequence of the heavenly appearance, which so powerfully affected Saul, as well as of his fast, which continued three days, and of his internal struggles, his bodily strength had, previously, been very greatly impaired.
2. But Christ revealed himself immediately [without intervening agents] to Saul in the vicinity of Damascus, when he appeared in the light, and addressed the latter; in the city he spoke with him and influenced him only mediately, i. e., through Ananias. That which was at the beginning altogether a supernatural operation, was intended, ultimately, to proceed by degrees in the natural, divine-human course; this transition is seen in the communication to Saul and his restoration to sight through the intervention of a man. It was, at the same time, the will of the Lord, who arrested Saul in his persecuting course and revealed himself, that the latter should become associated with the church, that is, be implanted in the body of Christ. For this purpose the Redeemer employed one of his disciples in the name of all; that disciple served him in word and deed—imposing his hands, baptizing, and declaring the word.
3. Ananias is not an apostle, but “a disciple,” that is, simply a member of the church, not intrusted either with the ministerial, or with any other congregational office. That precisely such a man came to Saul, was most wisely ordered. If an apostle like Peter had been sent to him, not only might he have been tempted to yield to a feeling of pride, but he would also have thus become dependent on human authority; his apostolical office and labors would have been so constituted as to depend on the other disciples, whereas it was specially designed that he should labor in an independent manner. On this latter fact, indeed, Paul often lays a stress when he maintains that he was an ἀðüóôïëïò ïὐê ἀð ʼ ἀíèñþðùí ïὐäὲ äé ʼ ἀíèñþðùí , áëëὰ äéὰ Ἰçóïῦ ×ñéóôïῦ . Gal_1:1, and elsewhere.
4. It is an important christological point that when Ananias answers, he terms the disciples of Jesus not only ïἱ ἐðéêáëïýìåíïé ôὸ ὄíïìÜ óïõ , Act_9:14, but also ïἱ ἅãéïß óïõ , Act_9:13. In the Septuagint, and here, also, ἐðéêáëåῖóèáé [Mid.] ὄíïìá is the Greek phrase for ÷ָøָà áְùֵׁí [thus defined in Robinson’s Gesenius: Hebr. Lex. 938 and Acts 1067: to call upon the name (of God), to invoke his name, i.e., to praise, to celebrate, to worship God, Gen_4:26; Gen_12:8; Psa_79:6, etc.—Tr.]. Here the fact is stated as one well known, that the Christians call on Jesus, or, address prayers to him, as the Israelite of the old covenant addressed Jehovah, the covenantal God. And when Ananias describes the Christians as the “saints” of the Lord Jesus, he again employs an expression which, in the old covenant, could have reference to Jehovah alone. If Christ has his saints, the statement itself of the fact ascribes divine honor to him. The Christians are, according to this view, men who are intimately and essentially united with Christ as a divine Person, and, as he is holy, they are also consecrated by their communion with him. [“ Ôïῖò ἁãßïéò óïõ , the saints who belong to thee, i. e., the Christians; for these have, through the atonement, when appropriated to themselves through faith (comp. Rom_1:7), been separated from the êüóìïò , and have become consecrated to God; they belong to Christ, who purchased them with his blood, (Act_20:28),” (Meyer, ad loc.—Tr.]. Hence, both conceptions, ïἱ ἐðéêáëïýìåíïé ôüí êýñéïí , and ïἱ ἅãéïé áὐôïῦ , are of such a nature as to indicate the deity of Christ.
5. The imposition of hands is described in Act_8:17 ff. as the means by which the Spirit was communicated, while here, Act_9:12, the act is more immediately mentioned as the means by which Saul’s sight was to be restored. It distinctly appears, however, from Act_9:17, that the gift of the Holy Ghost was likewise to be imparted through the imposition of hands. And, indeed, the very nature of the action, which is, primarily, corporeal, but also spiritual, adapts it fully to exercise not only spiritual, but also corporeal influences. It is also worthy of remark, that Ananias, who is simply a Christian, performs the act of the imposition of hands, and is the agent through whom I the gift of the Holy Ghost is imparted. Hence this function does not belong absolutely and exclusively to the sacred office, still less to the apostolic rank. It is God, not man, who imparts the Holy Spirit: he bestows that gift on any individual and in any manner, according to his own will. He is dependent on no human instrumentality or ecclesiastical office; but here, too, acts with a freedom which is absolute and unconditional.
6. It was not till Saul received Baptism, that the work of his conversion was completed, or his regeneration and implantation into Christ were accomplished. The question here arises: In what relation does the baptism with the Spirit stand to the baptism with water? It is not stated in the present passage in express terms that Saul was actually filled with the Holy Ghost either before or after his baptism with water; and the particular circumstance that his bodily restoration is noticed, but not the fact that he was filled with the Holy Ghost, is a matter of surprise to de Wette. [The latter adds, however, in his Commentary (3d ed. 1848) that the fact that the imposition of the hands of Ananias was followed by Saul’s being filled with the Holy Ghost, is subsequently demonstrated.—Tr.]. But the whole context necessarily leads us to assume that Saul was as certainly filled with the Holy Ghost, as he was restored to sight immediately, as the consequence of the imposition of the hands of Ananias. For the latter, who, in Act_9:17, repeats the words of Jesus, mentions both events as coördinate, and as constituting the purpose of his mission. But if the corporeal gift followed åὐèÝùò , Act_9:18, we must assume that the spiritual gift also attended the imposition of hands. If this view is correct, the baptism with the Spirit preceded that with water. Even if such was not the usual course, (comp. Act_2:33), nevertheless, all that God does, constitutes a higher rule and ordinance; we are not permitted to suppose that God is subjected to any special order, although we are bound by it. The same principles apply lo baptismal instructions: none were imparted by Ananias to Saul, although they should never be omitted in the cases of proselytes. In the present case, however, any special preparations for the baptism were, in reality, superfluous, for repentance and faith in the Lord Jesus Christ had been already wrought by Him in Saul. Erasmus declares the truth, when he says in his Paraphrase: Paulus Jesum habuerat catechistam.
7. Saul is called to be the apostle of the Gentiles. He does not receive the title of apostle in the present section, it is true, and, indeed, it is only once applied to him in the Acts, and then, in conjunction with Barnabas, Act_14:14. Still, his vocation as the apostle of the Gentiles is distinctly and unmistakably described in Act_9:15. Ananias had doubtless already informed him that the Lord had appointed him to carry His name to the Gentiles. For Paul himself connects, in Gal_1:15-16, the purpose of God that he should preach the Gospel “among the heathen,” in the most intimate manner with his own call and conversion. And in Act_26:16 f., he tells Herod Agrippa that he had, at the beginning, been informed of his mission to the Gentiles: it is, at the same time, true, that he here reports the information, (which was no doubt communicated to him by Ananias,) as having been embodied in the direct address of Jesus. His call to be the apostle of the Gentiles coincided in time with the completion of his conversion; that call did not restrict him to the heathen world, but preëminently referred to it. In this respect Paul does not occupy precisely the same grade with the original apostles, as if he were the thirteenth, or even the twelfth (as some suppose), occupying the place of Judas Iscariot, in so far as the choice of Matthias is assumed to have been premature, and not valid in the eyes of God. They were more immediately the apostles of Israel; he was more immediately the apostle of the Gentiles. But in apostolical primitiveness and dignity, he is not subordinate to them. They were directly chosen, called, and invested with their office by Jesus; so, too, was Paul. The only difference is, that the former were called by the Redeemer in his state of humiliation, while He called Paul in His state of exaltation. The former were appointed to bear witness concerning Jesus Christ, as men who had both seen and heard. Such, too, was Paul’s duty (comp. Act_22:15, ἔóῃ ìÜñôõò áὐôῷ ðñὸò ðÜíôáò ἀíèñþðïõò ὦí ἑþñáêáò êáὶ ἤêïõóáò ; Act_26:16, åἰò ôïῦôï ὤöèçí óïé ðñï÷åéñßóáóèáß óå — ìÜñôõñá ὦí ôå åἶäåò ὦí ôå ὀöèÞóïìáß óïé .). In order to maintain the independence and reality of his apostolical rank, he himself always speaks in the most emphatic terms of the circumstance that he had been called by God, not by men, and, directly, through Jesus Christ, not through men, e. g., Gal_1:1 [see above, No. 3, ult.].
8. The entire narrative of the conversion of Saul.—In what light are we to view it? It is well known that some have considered it to be the description of a merely ordinary occurrence, while others have rejected it as an unhistorical and highly colored legend; both opinions originally assume the impossibility of a miracle in general, that is, of a direct interposition of God in nature and history. Both opinions alike originate in Naturalism [which word, here, in general denotes those theories according to which God reveals himself only mediately or naturally, and not in an immediate or supernatural manner.—Tr.]; it is only when these opinions are more fully developed, that they are found to proceed in different directions. The adherents of the former give such an interpretation to the narrative presented in the Bible, that it is at last divested of every miraculous feature, and simply refers to an occurrence conforming to the ordinary course of nature. Those of the latter, who are influenced by the truth in so far that they recognize in the scriptural narrative an intention to exhibit miraculous circumstances, nevertheless allege that it has been embellished, that is to say, disfigured by legendary and traditional additions. The natural interpretation (the supporters of which are named by Meyer [p. 202, 3d ed.]) in general assumes that a thunder-storm and certain processes in the soul of Saul, are the principal facts. His thoughts were all absorbed by Christ and his church; he had received certain impressions at the death of Stephen, etc. In this excited state of mind, he imagined that, in the flash of lightning, he beheld the appearance of Jesus, and, amid the rolling thunder, heard his words. He was thereupon altogether won for Christianity by Ananias, with whom he had been previously well acquainted, and by whom his sight, which had been affected by the dazzling light, was restored. With this statement, in its essential features, the conjecture recently proposed by Ewald (Ap. Zeital. 1858, p. 343 ff.) agrees, viz., that a not and deadly wind had thrown Saul and all his travelling companions with irresistible force to the ground—that, at the same time, stormy emotions raged in his heart, insomuch that in the appearance which was visible in the air, he saw Christ descending from heaven and assailing him—that, as he lay on the ground, he heard the threatening words of the Heavenly One, etc. But all these representations have two features in common: 1. All the natural states and occurrences, both in the soul of Saul and in the external world, must first be invented, and even then the narrative before us does not present a single point of contact at which they can be combined with it. 2. The vital point of the whole event, namely, the reality of an appearance of the glorified Redeemer, of which the Bible here, and in the parallel passages, bears witness positively, unmistakably, and harmoniously, must be denied, or at least be silently set aside. With respect to the former of these two features, there is no intimation in the words of Luke [in the three parallel passages,] Acts 9.; Acts 22.; Acts 26., that thunder and lightning, a thunder-storm, or a simoom, had occurred. So, too, it is assumed that doubts had already arisen in the soul of Saul, before the appearance near Damascus was seen, and that his conscience was engaged in a violent struggle, occasioned by observations which he had made in the cases of Stephen and other Christians whom he had persecuted. But not the least trace of such a state of mind can be found in the several narratives: we are, on the contrary, most distinctly informed that Saul’s fanaticism retained all its violence, and that his views and sentiments were by no means changed; but that the appearance had suddenly arrested his steps, taught him to reflect, and turned him from his course. With this statement every remark will be found to harmonize, which Paul himself makes in his Epistles, respecting his conversion and the previous state of his mind. Besides, the whole character of the man, who at all times unhesitatingly and invariably acted in accordance with his convictions, forbids, already at the outset, the assumption of vacillation on his part, or unsteadiness of purpose.—With respect to the latter feature, the reality of the (objective) appearance of Christ is represented as the main point in the whole occurrence, not only in the Acts, but also in Paul’s own Epistles, whenever the fact of his conversion is mentioned. Now, the attempt to explain the entire transformation of this man, which is historically established, and, at the same time, to set aside the appearance of Christ, as if it had not actually occurred, not only does violence to the testimonies before us, but would also rob one of the greatest and most momentous events that ever occurred, of its historical basis, and involve the whole transaction in a deeper mystery than that which attends the miracle itself. Is it conceivable that the actual appearance of Christ near Damascus, on which (in addition to the transactions that immediately succeeded in the city) the conversion of Paul, all his vast labors, his sufferings, too, for Christ’s sake, and his whole doctrinal system, essentially depend, should have been a mere vagary of his fancy, that is, a fanatical self-delusion and an empty conceit? And how could Paul have acquired such influence, or have been so fully recognized by the other apostles and the whole church, not simply as a converted Christian, but as a commissioner of Christ, as an apostle, (all which is undeniably true), if his call to the apostolic office had not been, objectively, an established and undoubted fact? Insurmountable difficulties meet us at every step, when we discard the evidences before us, deny the reality of the appearance of the exalted Christ, and attempt to invent and support a different course of events for which no proof is adduced. The conversion of Paul and his call to be the apostle of the Gentiles, cannot possibly be made intelligible, when they are represented to be exclusively the natural development of his original character and recent experience. But the whole transaction becomes clear when we view the transformation that occurred in Saul, as the result of the miraculous interposition of God in the paths of the human spirit, and in the operations of the powers of nature, namely, of a real appearance of the exalted Redeemer, or one which the senses could perceive. We cannot, with some writers, find a positive preparation for this momentous event, but we do find the condition on which both the possibility of its occurrence, and Saul’s susceptibility in reference to it, depended, in the following two circumstances: first, the original tendencies of his moral nature, in so far as he possessed sincerity of heart, decision of the will, honesty and fidelity to his convictions, and the fear of God; secondly, the preliminary knowledge of Jesus of Nazareth and the church, which he had obtained.
Act_9:2. And desired of him letters.—Letters and documents, and the services which they can render even at a distance, have often extended the blessings which the kingdom of God imparts. But Satan has availed himself of the same means for scattering his seed and communicating his spirit. (K. H. Rieger).—That … he might bring them bound.—A false religion is bloodthirsty; the true church suffers persecution. (Starke).
Act_9:3. He came near Damascus.—Then came his hour; for no heart is so hard, even if it were like granite or adamant, that it could, under such circumstances, resist without breaking. (Luther).—No apparition is ever seen at mid-day (Act_22:6); hence it was not possible that Saul should be misled by his imagination. (Williger).—In our greatest need, divine aid is nearest at hand; demonstrated, I. In the case of Saul; when the power of sin had reached its height, the Lord saved him; II. In the case of the Christians of Damascus; when the enemy was already at the gate, the Lord said: “Hitherto—but no further.” [Job_38:11].—Suddenly there shined round about him a light from heaven.—It was different from the “glory of the Lord” which “shone round about” the shepherds in the field near Bethlehem; still, it was essentially the same. Here, too, Christ was born in the darkness of a benighted heart.—Even yet a twofold light streams from heaven into the heart, when a sinner is converted: I. The alarming gleam of the divine law; II. The cheering light of evangelical grace.
Act_9:4. And he fell to the earth.—We, who are by nature haughty and proud, cannot receive aid, until we fall to the ground. (Starke).—Saul, Saul!—The repeated and impressive mention of the name (as Abraham, Abraham! Gen_22:11; Samuel, Samuel! 1Sa_3:10; Jerusalem, Jerusalem! Mat_23:37; Simon, Simon! Luk_22:31), admonishes Saul to reflect, I. On the perverseness of his heart. “This loud and emphatic mention of his name, was, perhaps, intended to give a distinct impression to Saul of Tarsus, who was a Benjamite as well as Saul, the son of Kish, of his resemblance in nature and character to the rejected king of Israel. For as the latter went forth, impelled by the evil spirit, in order to seize and slay Israel’s anointed one, so the former, overflowing with a deadly zeal, proceeded on his way with his retinue, in order to persecute Christ, the Anointed One, in his members, and to consign these to death.” (Baumgarten). II. On the Lord’s gracious purpose with respect to himself. “Saul” signifies: “Asked for (of God).” Now Jesus here redemands Saul, as one that had been asked of God, and was His property, so that the words are applicable: “He shall have the strong as a prey” [Isa_53:12, Germ, version.].—Saul, Saul, why persecutest thou me?—Jesus is far above all the heavens, but his feet are on the earth: the head is in heaven, the body on earth. Now when Saul struck and trod on the feet, the head exclaimed: Saul, Saul, why persecutest thou me? (Augustine).—Thus God seizes Saul in his sins, and charges him with having shed the blood of His Christians, insomuch that it would not have been strange if Saul had fallen down dead on the spot; for the man will find little consolation whose heart and mind suddenly and with affright become conscious of the guilt of having persecuted God. (Luther).—Saul … me?—Saul persecuted Jesus, and Jesus persecuted him. Saul persecuted Jesus in madness, and sought to extirpate His name, His word, and His church; Jesus persecuted him in grace, and called to him: Saul, Saul, why persecutest thou me? He seemed to say: What have I done unto thee? How have I injured thee, that thou so relentlessly persecutest and afflictest me in my members? Behold, how easily I could destroy thee, and, with a single thunderbolt, cast thee into hell! But I will not recompense thee according to thy desert. I, whom thou hast hitherto hated, have loved thee, too, from eternity; I have shed my blood even for thee, although thou hast thirsted for the blood of my saints.—The apostle’s own language is: “I am apprehended of Christ Jesus.” (Php_3:12); [ êáôåëÞöèçí , caught and seized in the course, (Wiesinger); held fast (Schenkel); laid hold of. (Robinson).—Tr.]. When I least of all thought of it—he says—and, like a madman, was hastening to hell, my most precious Redeemer seized me, and plucked me as a brand out of the fire. [Zec_3:2]. “Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.” 1Ti_1:16. (Scriver).—With what terror Saul must have heard the words pronounced: Why persecutest thou me?! He had, in his whole course, intended to promote the honor of Jehovah, and may have expected to receive the approbation of heaven. But, behold, his works are pronounced accursed, and his zeal for God is termed a persecution of Jehovah. And this is the sentence of the Lord himself, whose voice from heaven reveals to Saul that He speaks. (Leonh. and Sp.).
Act_9:5. Who art thou, Lord?—When Saul asks this question, he takes a step forward; he inquires after God. He submitted to the dispensation which hedged up his way with thorns [Hos_2:6], and, at least, offered no resistance. Many of you have reached the same point in your inner life. The piercing tones of this call have reached you also. They awaken you in the morning, and disturb you in the evening; they attend you on your journeys, and imbitter your dreams. You feel a sting within you, from which you cannot escape; your whole life is pervaded by a deep sense of distress, which you cannot yourselves explain. You have an indistinct consciousness that our salvation depends in a certain mysterious manner on Christ, but you feel that you are still separated from this Saviour.—Ask, I beseech you, ask, at least: ‘Who art thou, Lord?’ Ask in prayer, search the Scriptures, and the Lord will reveal himself to you. (Jaspis).—I am Jesus, whom thou persecutest.—A light here dawned on Saul that terrified him; he learned, I. With respect to the Lord Jesus: (a) that he lives, and is exalted in heaven; (b) that he dwells with his people on earth, and regards their sufferings as his own. II. With respect to himself: (a) that he had, in his sinful delusion, striven with God; (b) that he had, for that reason, labored in vain.—Saul … persecutest.—The law and the Gospel are combined in this address of the Lord; I. In the question: “Why persecutest thou me?” the law is proclaimed, convincing Saul of his sin. II. In the declaration: “I am Jesus,” the Gospel is proclaimed, in so far as the Lord therein reveals and offers himself to Saul, as the Redeemer of the world, and, consequently, also as his own Redeemer.—I am Jesus.—We can partially understand how precious this name of Jesus was to the converted Saul through his whole life, if we, too, have ever been conscious in our experience of an hour in which the heart was so moved by the words: “I am Jesus,” that we saw both that our sin abounded, and also that His grace did much more abound. (Besser).—It is hard for thee to kick against the pricks.—[For Exeg. see below, Act_26:12-14.—Tr.]. Did the Lord then compel him to retire from the course on which he had entered? By no means; for almighty grace does not take hold of us in opposition to our will, but it is precisely our will that takes hold of grace, so that we joyfully and unconditionally submit to it, having now distinctly seen the way of salvation. (Palmer).—It is hard, etc.—These words warn men not to resist the power which rules the world: I. The manner in which the warning was given to Saul; by means of an external, miraculous occurrence, it is true, but at the same time, not without deep internal impressions which directed him to the way of truth. II. The purport and intention of the warning; not that he should yield to an external, compulsory power, in opposition to his convictions, but, first, that he should become convinced of the folly of supposing that God designed to bestow salvation solely on the people of Israel, and not on all, and should no longer be controlled by such a prejudice; secondly, that he should not resist the impulse to diffuse among others the light which had dawned on him, that is, should obey his vocation to be the apostle of the Gentiles. (Schleierm.).—It is hard for thee.—Who may place his naked feet on burning coals, or attempt to break the diamond with a blow of his hand? These words, however, do not merely describe the fruitlessness of any human effort to repel the goad of divine wrath, but also exhibit all the riches of divine mercy and, grace; for it is, in truth, very difficult, to extinguish the burning coals of God’s love to his enemies, by adopting the resolution: “I will not be converted.” (Besser).
Act_9:6. And he trembling and astonished, said.—The terror which filled the soul of Paul at this moment, furnished him also, in a brief period, with that experience which the other disciples acquired during the several years of their continuance with Jesus in his temptations. [Luk_22:28]. (Rieger).—The roaring lion is now converted into a patient lamb; the breathing out of threatenings has given place to trembling and astonishment. Saul is now changed into Paul, that is, little [ ðáῦëïò , (not found, in this sense, in the N. T.), equivalent to ðáῦñïò , small, inconsiderable. (Passow).—Tr.], and must confess: “O Lord, thou hast persuaded [Germ, version; see Robinson’s, Gesenius, p. 875, Piel. 1.—Tr.] me, and I was persuaded; thou art stronger than I, and hast prevailed.” Jer_20:7. His trembling and astonishment were signs of contrition and penitence, but the birth of faith also occurred amid these legal terrors, for he immediately terms that Jesus whom he had persecuted, his “Lord,” whose will should henceforth control his life. (Leonh. and Sp.).—The Christian’s two vital questions: they refer, I. To the knowledge of God: “Who art thou, Lord?”; II. To his will: “Lord; what wilt thou have me to do?” (Act_9:6).—Go into the city and it shall be told thee, etc.—Paul received his apostolical dignity and the necessary qualifications afterwards, from the Lord himself, but it was ordered that he should become a Christian in the ordinary way, i.e., by the ministry of others. (Rieger).—Although God speaks with Paul from heaven, he is not willing to abolish the ministerial office, nor adopt an unusual course in favor of any one; he directs all to the pulpit or the pastor in the town:. they are told to hear and learn there all that is to be learned. The Lord our God will employ special and singular means in no case, but bestows his baptism and Gospel on the whole world, on the one as well as on the other. (Luther).
Act_9:7. And the men which journeyed with him.—It was so ordered that Saul’s associates in sin, should be the witnesses of his change; it was fitting that the conversion of a man, whose excessive enmity against Christ had gleamed far and wide like a burning torch, should occur, not in a retired chamber, but in public, in the presence of many witnesses. (Leonh. and Sp.).—Stood speechless.—Behold the effect of the Gospel! All hear it, but few understand it with their heart. (Starke).—The conversion of Paul, a mirror in which every converted heart may be seen: it reveals, I. The zeal and great aim of the natural heart, but also the Lord’s voice: “Why persecutest thou me?” II. The question of the defiant heart: “Who art thou?” but also the Lord’s reply: “I am Jesus, whom thou persecutest.” III. The question of the humbled heart: “What wilt thou have me to do?” but also the Lord’s reply: “Repent, and believe in in me.” (Florey).
Act_9:8. And Saul arose from the earth.—A genuine conversion implies not only distress of mind and good resolutions, but also active obedience. (Starke).—He saw no man: but they led him by the hand.—All the features of the external miracle are images of those which the conversion of his heart exhibit. This man, who attempted to guide all others, before God cast him to the ground, now needs a guide himself. Others lead him like a child; his natural strength is gone, and he Willingly submits to their guidance. The false light in his soul is extinguished, and, in the darkness which envelops him, he ardently longs to see the true light. (Gerlach).—And brought him into Damascus.—He had not expected to enter the city in this manner. He had intended to bind the Christians, and then lead them forth out of Damascus, but now the Lord leads him as one bound, into the city. (Starke).
Act_9:9. And he was three days without sight.—This blindness was intended to prove a blessing, by aiding him in surveying in his soul with deep attention that Saviour who had revealed himself, and in acquiring a spiritual knowledge of him. Jesus was revealed in glory in his heart, and hence he was not allowed to see the men and the vain objects around him. (Ap. Past.).—We must become hungry, before we are satisfied with food; and blind before we can see. (Starke).—These three days were a blessed period, well suited for collecting the thoughts. We often devote days and weeks to our preparations for a journey to medicinal springs, or for a visit to our friends, and neglect the duties which our office or household imposes. But who has at any time devoted three successive, days to self-examination and to the healing of the soul? (Rieger).—The eunuch, the keeper of the prison, Cornelius, etc., were not subjected to such a long delay. But God deemed it wise to wait in the case of. Paul, in order to deliver him effectually from his pharisaical pride and his deep-rooted hatred of the cross of Christ. (Ap. Past.).—During these three days Paul wrestled with God like Jacob; he has himself described that struggle in Rom_7:7-25. (Leonh. and Sp.).—The inner man, buried during three days: I. Old things pass away [2Co_5:17] entirely during this period: the old light is extinguished; the old enjoyments no longer satisfy; the old vigor is impaired; the old friends have disappeared. II. All things are peacefully becoming new: a new light is enkindled in the soul; a new salvation begins to dawn; a new vocation infuses new strength; new friends are at hand.
Act_9:10. And there was a certain disciple … named Ananias.—Saul was only apparently forgotten during the three days of his blindness. The faithful shepherd does not for one moment neglect the sheep that is found again, but has already provided abundantly for its wants. Even after this truly miraculous conversion of Saul, he is directed by the Lord to proceed in the ordinary path of the means of grace, in accordance with the appointed order of salvation.—Ananias was not a distinguished teacher, but simply “a disciple.” The blessing which attends the pastoral office does not depend on the brilliant talents and the high rank, but only on the fidelity, of the servant. [1Co_4:2], The selection of Ananias, was, moreover, wisely made, in reference to Saul. It was intended that the learned Pharisee [ch. Act_22:3; Act_23:6; Act_26:5] should be humbled by receiving an unlearned Christian as his teacher. If Peter or any other eminent apostle had been sent to him, he might have, on the one hand, become proud, and, on the other, have seemed to depend on human authority. (Ap. Past.). [See above, Doctr. and Eth. No. 3.]
Act_9:11. Go into the street which is called Straight.—Go! the brief but expressive word of the Lord in addressing his servants: I. It demands implicit obedience; II. It puts the doubts of a weak faith to shame; III. It contains a promise of the Lord’s aid and blessing. (Comp. Act_9:15).—The street which is called Straight.—God is well acquainted with every street, every nook, every obscure spot; he knows all that occurs in them, all the occupants, yea, all their thoughts. (Starke).—Behold, he prayeth: a very beautiful saying respecting a converted sinner. I. It is descriptive of the state of his heart; (a) he prays—then he no longer blasphemes Jesus, but, as an humble supplicant, entreats the Lord whom he had previously persecuted; (b) he prays—then he is no longer a persecutor of the Christians, but has cast away the sword, and folds his unarmed hands in peace. II. It attracts loving hearts to him; (a) the Lord himself looks down with love from “the high and holy place” [Isa_57:15] on the contrite heart, that humbly addresses him in prayer; (b) it becomes the duty of the Church of the Lord to approach him with tender pity, and no longer consider him as a dangerous and lost man, of whom it is once said, Behold, he prayeth!
Act_9:12. And hath seen in a vision a man.—Why does the Lord adopt so many extraordinary means in the case of Saul, namely, visions and direct revelations? I. On account of his future apostolic office, that he might be able to say: “I have received of the Lord, etc.” [1Co_11:23]. II. On account of his previous pharisaical mode of thought, that he might understand that grace is not produced by man’s own powers of reason, or by carnal learning.—Hath seen a man … coming in, and putting his hand on him.—It seems then that the ordinary means of grace continued to be of primary importance. Even when the individual’s experience is of a peculiar nature, it is always necessary that he should be directed to the word and the ministry, Christ himself says to the ten lepers who were miraculously healed: Go shew yourselves unto the priests. [Luk_17:14]. (Ap. Past.).
Act_9:13-14. Ananias answered, etc.—His hesitation arose partly from human infirmity, from which even saints are not free, and partly from a laudable caution; for we should not trust that which professes to be an extraordinary revelation, without proving it. (From Starke).
Act_9:15. Go thy way: for he is a chosen vessel unto me.—Go, (comp. Act_9:11.)—He is, etc.—The mystery of the divine election of grace was publicly magnified by the preaching of the apostle Paul; for he. is himself a glorious illustration of the power of free grace in the hearts of lost sinners. (Besser).—The words: He is, etc., a glorious description of the evangelical ministry: I. The divine authority by which it is sustained: “He is a chosen vessel unto me”; II. The heavenly blessing which it confers: “To bear my name:” III. The wide sphere of action assigned to it: “Before the Gentiles … Israel.” (The external or internal position of no man is so exalted, or so lowly, that the ministry has not received a message for him).—He is, etc.—Behold the wonderful power of divine grace! It converts the ravening wolf, first of all, into a peaceful lamb, and then even into a faithful shepherd. It first breaks off the point of the persecutor’s menacing spear, and then converts the latter into the shepherd’s protecting crook.
Act_9:16. . I will shew him how great things he must suffer.—Ananias is merely the messenger; the Lord himself will do the rest. The former proclaims the grace of God to Saul; Jesus will qualify him for his office, and show him the way wherein he should go. He will, moreover, reveal to Saul the purpose of the sufferings which await him, and will fill his heart with the courage of faith, and with joy. (Ap. Past.).—How great things he must suffer.—The more abundantly God grants his grace to a soul, the greater are the afflictions which he sends. (Starke).
Act_9:17. Ananias went … and putting his hands on him, said.—How well it is when a teacher follows the directions of the Lord with simplicity of heart! Ananias finds all, even as the Lord has said—the house indicated to him—Saul, to whom he was sent—the work assigned to him—the result which was promised. (From Ap. Past.).—Brother Saul, etc.—The address of Ananias, a model of pastoral wisdom: “Brother”; behold the gentleness of love with which a bruised heart should be approached. “The Lord—hath sent me;” behold how he points heavenward, whence alone the salvation and help of the penitent sinner can come. “That [who] appeared unto thee”; behold the cheering reference to the beginning of the work of grace which had already been made. “In the way as thou earnest”; a gentle reference to his former sinful way. “That thou mightest receive thy sight, and be filled with the Holy Ghost”; a consolatory statement of the glorious purpose of God’s gracious work.
Act_9:18. And immediately there fell from his eyes as it had been scales.—Many souls that wander from one celebrated pulpit orator to another, in order to obtain an assurance of salvation, would have often come to the light by resorting to a devout layman. (Williger).—The sinner is enlightened when the scales of his own vain imagination are taken away from his mind by the Holy Spirit, through the word