Text -- Acts 9:1-22 (NET)

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats to murder the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues in Damascus, so that if he found any who belonged to the Way, either men or women, he could bring them as prisoners to Jerusalem. 9:3 As he was going along, approaching Damascus, suddenly a light from heaven flashed around him. 9:4 He fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting me?” 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up and enter the city and you will be told what you must do.” 9:7 (Now the men who were traveling with him stood there speechless, because they heard the voice but saw no one.) 9:8 So Saul got up from the ground, but although his eyes were open, he could see nothing. Leading him by the hand, his companions brought him into Damascus. 9:9 For three days he could not see, and he neither ate nor drank anything. 9:10 Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias,” and he replied, “Here I am, Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, “Lord, I have heard from many people about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison all who call on your name!” 9:15 But the Lord said to him, “Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel. 9:16 For I will show him how much he must suffer for the sake of my name.” 9:17 So Ananias departed and entered the house, placed his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, has sent me so that you may see again and be filled with the Holy Spirit.” 9:18 Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized, 9:19 and after taking some food, his strength returned. For several days he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.” 9:21 All who heard him were amazed and were saying, “Is this not the man who in Jerusalem was ravaging those who call on this name, and who had come here to bring them as prisoners to the chief priests?” 9:22 But Saul became more and more capable, and was causing consternation among the Jews who lived in Damascus by proving that Jesus is the Christ.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 9:1

Yet ( eti ).

As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in Act 8:3. The zeal of Saul the persecutor increased with success.

Robertson: Act 9:1

Breathing threatening and slaughter ( enpneōn apeilēs kai phonou ).

Present active participle of old and common verb. Not "breathing out,"but "breathing in"(inhaling) as in Aeschylus and Plato or "breathing on"(from Homer on). The partitive genitive of apeilēs and phonou means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf"(Gen 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (Act 8:1) and now he revelled in the slaughter of the saints both men and women. In Act 26:11 Luke quotes Paul as saying that he was "exceedingly mad against them."

Robertson: Act 9:2

Asked ( ēitēsato ).

First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee"(the high priest) either Caiaphas if before a.d. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas.

Robertson: Act 9:2

Letters ( epistolas ).

Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Act 26:10) and "the estate of the elders"(Act 22:5), that is the Sanhedrin.

Robertson: Act 9:2

To Damascus ( eis Damaskon ).

As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Co 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul’ s persecution in Judea and still worshipped in the synagogues. Paul’ s language in Act 26:11 seems to mean that Damascus is merely one of other "foreign cities"to which he carried the persecution.

Robertson: Act 9:2

If he found ( ean heurēi ).

Third class condition with aorist subjunctive retained after secondary tense (asked).

Robertson: Act 9:2

The Way ( tēs hodou ).

A common method in the Acts for describing Christianity as the Way of life, absolutely as also in Act 19:9, Act 19:23; Act 22:4; Act 24:14, Act 24:22 or the way of salvation (Act 16:17) or the way of the Lord (Act 18:25). It is a Jewish definition of life as in Isa 40:3 "the way of the Lord,"Psa 1:6 "the way of the righteous,""the way of the wicked."Jesus called himself "the way"(Joh 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road.

Robertson: Act 9:2

That he might bring them bound ( hopōs dedemenous agagēi ).

Final clause with hopōs (less common than hina ) and aorist (effective) subjunctive (agagēi , reduplicated aorist of agō , common verb) and perfect passive participle (dedemenous ) of deō , in a state of sheer helplessness like his other victims both men and women. Three times (Act 8:3; Act 9:2; Act 22:4) this fact of persecuting women is mentioned as a special blot in Paul’ s cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Ti 1:15).

Robertson: Act 9:3

As he journeyed ( en tōi poreuesthai ).

Luke’ s common idiom for a temporal clause (in the journeying), en with the locative articular middle infinitive.

Robertson: Act 9:3

Drew nigh ( eggizein ).

Present active infinitive, was drawing nigh.

Robertson: Act 9:3

Shone round about him ( auton periēstrapsen ).

First aorist (ingressive) active indicative of periastraptō , late compound verb common in lxx and Byzantine writers, here and Act 22:6 alone in the N.T. "A light from heaven suddenly flashed around him."It was like a flash of lightning. Paul uses the same verb in Act 22:5, but in Act 26:13 he employs perilampsan (shining around). There are numerous variations in the historical narrative of Saul’ s conversion in 9:3-18 and Luke’ s report of Paul’ s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Act 22:6-16), the other before Festus and Agrippa (Act 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul’ s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul’ s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul’ s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul’ s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul’ s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Co 15:8; Gal 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven,"while in Act 22:6 Paul calls it "a great (hikanon ) light""about noon"and in Act 26:13 "above the brightness of the sun,"as it would have to be "at midday"with the sun shining.

Robertson: Act 9:4

He fell upon the earth ( pesōn epi tēn gēn ).

Second aorist active participle. So in Act 22:7 Paul says: "I fell unto the ground"(epesa eis to edaphos ) using an old word rather than the common gēn . In Act 26:14 Paul states that "we were all fallen to the earth"(pantōn katapesontōn hēmōn eis tēn gēn , genitive absolute construction). But here in Act 9:7"the men that journeyed with him stood speechless"(histēkeisan eneoi ). But surely the points of time are different. In Act 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in Act 9:7Luke refers to what occurred after the vision when both Saul and the men had risen from the ground.

Robertson: Act 9:4

Saul, Saul ( Saoul ,Saoul ).

The Hebrew form occurs also in Act 22:7; Act 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Act 9:17 (Ananias). Deissmann ( Bible Studies , p. 316) terms this use of Saoul "the historian’ s sense of liturgical rhythm."For the repetition of names by Jesus note Luk 10:41 (Martha, Martha), Luk 22:31 (Simon, Simon).

Robertson: Act 9:4

Me ( me ).

In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Act 9:5made plain. Christ had already spoken of the mystic union between himself and his followers (Mat 10:40; Mat 25:40, Mat 25:45; Joh 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Act 26:14, but not here.

Robertson: Act 9:5

Lord ( kurie ).

It is open to question if kurie should not here be translated "Sir"as in Act 16:30 and in Mat 21:29, Mat 21:30; Joh 5:7; Joh 12:21; Joh 20:15; and should be so in Joh 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Act 22:10 "What shall I do, Lord?"Saul may have recognized the vision as from God as Cornelius says "Lord"in Act 10:4. Saul surrendered instantly as Thomas did (Joh 20:28) and as little Samuel (1Sa 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

Robertson: Act 9:6

The best MSS. do not have "trembling and astonished,"and "What wilt thou have me to do, Lord?"The Textus Receptus put these words in here without the authority of a Greek codex. See note on Act 22:10 above (in Acts 5 article) for the genuine text. @@It shall be told thee ( lalēthēsetai ).

Future passive indicative of laleō . It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (Joh 16:12).

Robertson: Act 9:6

What ( hoti ).

Rare in Koiné[28928]š use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar , p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

Robertson: Act 9:7

That journeyed with him ( hoi sunodeuontes autōi ).

Not in the older Greek, but in the Koiné , with the associative instrumental.

Robertson: Act 9:7

Speechless ( eneoi ).

Mute. Only here in N.T., though old word.

Robertson: Act 9:7

Hearing the voice, but beholding no man ( akouontes men tēs phōnēs , mēdena de theōrountes ).

Two present active participles in contrast (men , de ). In Act 22:9 Paul says that the men "beheld the light"(to men phōs etheasanto ), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me"(tēn de phōnēn ouk ēkousan tou lalountos moi ). Instead of this being a flat contradiction of what Luke says in Act 9:7 it is natural to take it as being likewise (as with the "light"and "no one") a distinction between the "sound"(original sense of phōnē as in Joh 3:8) and the separate words spoken. It so happens that akouō is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of phōnē . They heard the sound (Act 9:7), but did not understand the words (Act 22:9). However, this distinction in case with akouō , though possible and even probable here, is by no means a necessary one for in Joh 3:8 where phōnēn undoubtedly means "sound"the accusative occurs as Luke uses ēkousen phōnēn about Saul in Act 9:4. Besides in Act 22:7 Paul uses ēkousa phōnēs about himself, but ēkousa phōnēn about himself in Act 26:14, interchangeably.

Robertson: Act 9:8

He saw nothing ( ouden eblepen ).

Imperfect active indicative, was seeing nothing. "The glory of that light"(Act 22:11) when he saw Jesus had blinded his eyes now wide open (aneōigmenōn , perfect passive participle of anoigō with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet.

Robertson: Act 9:8

They led him by the hand ( cheiragōgountes ).

From cheiragōgos (cheir , hand and agō , to lead). Only here in the N.T., but in lxx and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

Robertson: Act 9:9

Not seeing ( mē blepōn ).

The usual negative mē of the participle. It was a crisis for Saul, this sudden blindness for three days (hēmeras treis , accusative of extent of time). Later (Gal 4:15) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

Robertson: Act 9:10

Ananias ( Hananias ).

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

Robertson: Act 9:10

In a vision ( en horamati ).

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

Robertson: Act 9:11

To the street ( epi tēn rhumēn ).

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

Robertson: Act 9:11

Straight ( eutheian ).

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

Robertson: Act 9:12

Coming in and laying ( eiselthonta kai epithenta ).

Second aorist (ingressive) active participles picturing the punctiliar act as a sort of indirect discourse after verbs of sensation (Robertson, Grammar , pp. 1040-2). Some ancient documents do not have "in a vision"here.

Robertson: Act 9:12

Receive his sight ( anablepsei ).

First aorist active subjunctive with hopōs (purpose). See again as in Act 9:17.

Robertson: Act 9:13

How much evil ( hosa kaka ).

How many evil things. Saul’ s reputation (Act 26:10) as a persecutor had preceded him.

Robertson: Act 9:13

To thy saints ( tois hagiois ).

Dative of disadvantage. "Used here for the first time as a name for the Christians"(Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (Act 9:32, Act 9:41; Act 26:10; 1Co 1:2, etc.). This common word is from to hagos , religious awe or reverence and is applied to God’ s name (Luk 1:49), God’ s temple (Mat 24:15), God’ s people as set apart for God (Luk 1:70; Luk 2:23; Rom 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

Robertson: Act 9:14

Hath authority ( echei exousian ).

Probably Ananias had received letters from the Christians left in Jerusalem warning him of the coming of Saul. The protest of Ananias to Jesus against any dealing with Saul is a fine illustration of our own narrow ignorance in our rebellious moods against the will of God.

Robertson: Act 9:15

A chosen vessel ( skeuos eklogēs ).

A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koiné. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Co 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (Act 9:17; Act 22:14.) and in Act 26:16. Paul blends the message of Jesus to Ananias with that to him as one.

Robertson: Act 9:15

Before the Gentiles ( enōpion tōn ethnōn ).

This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Eph 3:6-12).

Robertson: Act 9:16

I will shew ( hupodeixō ).

Beforehand as a warning as in Luk 3:7 and from time to time.

Robertson: Act 9:16

He must suffer ( dei auton pathein ).

Constative aorist active infinitive (pathein , from paschō ) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things"(hosa ) are included in this list by degrees and by experience. A glance at 2 Corinthians 10-12 will show one the fulfilment of this prophecy. But it was the "gift"of Christ to Paul to go on suffering (paschein , present infinitive, Phi 1:29).

Robertson: Act 9:17

Laying his hands on him ( epitheis ep' auton tas cheiras ).

As in the vision Saul saw (Act 9:12).

Robertson: Act 9:17

Brother Saul ( Saoul adelphe ).

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.

Robertson: Act 9:17

The Lord, even Jesus ( ho kurios , Iēsous ).

Undoubted use of kurios as Lord and applied to Jesus.

Robertson: Act 9:17

Who appeared ( ho ophtheis ).

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

Robertson: Act 9:17

Thou camest ( ērchou ).

Imperfect indicative middle, "thou wert coming."

Robertson: Act 9:17

Be filled with the Holy Spirit ( plēstheis pneumatos hagiou ).

This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (Act 1:8; Gal 2:7).

Robertson: Act 9:18

Fell off ( apepesan ).

Second aorist active indicative (note - an ending like first aorist) of apopiptō , old verb, but here alone in the N.T.

Robertson: Act 9:18

As if it were scales ( hōs lepides ).

Chiefly late word (lxx) from lepō , to peel, and only here in the N.T. See Tobit 11:13, "The white film peeled from his eyes"(elepisthē ). Luke does not say that actual "scales"fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if"(hōs ). Medical writers use the word lepis for pieces of the skin that fall off (Hobart, Medical Language of St. Luke , p. 39). Luke may have heard Paul tell of this vivid experience.

Robertson: Act 9:18

Was baptized ( ebaptisthē ).

First aorist passive indicative. Apparently by Ananias (Act 22:16) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Ki 5:12).

Robertson: Act 9:19

Was strengthened ( enischuthē ).

First aorist passive indicative of enischuō , to receive strength (ischus ), comparatively late verb and here only in the N.T. save Luk 22:43 where it is doubtful. Poor verse division. This clause belongs in sense to Act 9:18.

Robertson: Act 9:19

Some days ( hēmeras tinas ).

An indefinite period, probably not long, the early period in Damascus before Saul left for Arabia (Gal 1:13-24).

Robertson: Act 9:20

He proclaimed Jesus ( ekērussen ton Iēsoun ).

Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus.

Robertson: Act 9:20

That he is the Son of God ( hoti houtos estin ho huios tou theou ).

This is Paul’ s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God"Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (Joh 1:34) and of Nathanael (Joh 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (Joh 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

Robertson: Act 9:21

Were amazed ( existanto ).

Imperfect middle indicative of existēmi . They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor.

Robertson: Act 9:21

Made havock ( porthēsas ).

First aorist active participle of portheō , to lay waste, an old verb, but only here and Gal 1:13, Gal 1:23 by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Sa 10:12) revived with a new meaning (Furneaux).

Robertson: Act 9:21

Had come ( elēluthei ).

Past perfect indicative active.

Robertson: Act 9:21

Might bring ( agagēi ).

Second aorist (effective) active subjunctive of agō with hina (purpose).

Robertson: Act 9:21

Bound ( dedemenous ).

Perfect passive participle of deō . Interesting tenses.

Robertson: Act 9:22

Increased the more ( māllon enedunamouto ).

Imperfect passive indicative of endunamoō , to receive power (late verb), progressive increase in strength as opposition grew. Saul’ s recantation stirred controversy and Saul grew in power. See also Paul in Phi 4:13; 1Ti 1:12; 2Ti 2:1; 2Ti 4:17; Rom 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Act 1:8) into Paul who is already filled with the Holy Spirit (Act 9:17).

Robertson: Act 9:22

Confounded ( sunechunnen ).

Imperfect active indicative of sunchunnō (late form of suncheō , to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused.

Robertson: Act 9:22

Proving ( sunbibazōn ).

Present active participle of sunbibazō , old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in Act 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah"(ho Christos ). This method of argument Paul continued to use with the Jews (Act 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Gal 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point.

Vincent: Act 9:1

Breathing out ( ἐμπνέων )

Lit., breathing upon or at, and so corresponding to against the disciples.

Vincent: Act 9:1

Threatenings and slaughter ( ἀπειλῆς καὶ φόνου )

Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or source of the " breathing;" breathing hard out of threatening, and murderous desire.

Vincent: Act 9:2

Of this way ( τῆς ὁδοῦ )

Rev., more correctly, " the way." A common expression in the Acts for the Christian religion: " the characteristic direction of life as determined by faith on Jesus Christ" (Meyer). See Act 19:9; Act 22:4; Act 24:22. For the fuller expression of the idea, see Act 16:17; Act 18:25.

Vincent: Act 9:2

Women

Paul three times alludes to his persecution of women as an aggravation of his cruelty (Act 8:3; Act 9:2; Act 22:4).

Vincent: Act 9:3

There shined round about ( περιήστραψεν )

Only here and Act 22:6. Flashed. See on Luk 11:36; Luk 24:4.

Vincent: Act 9:3

A light

Compare Act 22:6; Act 26:13.

Vincent: Act 9:4

Saying

In Paul's own account he says that the words were spoken in Hebrew (Act 26:14).

Vincent: Act 9:5

It is hard for thee, etc

Transferred from Act 26:14, and omitted by the best texts.

Vincent: Act 9:6

Trembling and astonished

The best texts omit.

Vincent: Act 9:7

Speechless ( ἐνεοί )

Only here in New Testament.

Vincent: Act 9:11

Street ( ῥύμην )

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

Vincent: Act 9:11

Straight

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

Vincent: Act 9:15

Chosen vessel ( σκεῦος ἐκλογῆς )

Lit., an instrument of choice. On vessel, see on Mat 12:29; and on the figure, compare 2Co 4:7.

Vincent: Act 9:16

How great things ( ὅσα )

Rev., more correctly, how many.

Vincent: Act 9:17

Brother

In Christ.

Vincent: Act 9:18

There fell - scales ( ἀπέπεσον - λεπίδες )

Both words occur only here in the New Testament. In Paul's own account of his conversion in ch. 26 he does not mention his blindness: in ch. 22 he mentions both the blindness and the recovery of sight, but not the particular circumstances which Luke records. The mention of the scales, or incrustations, such as are incidental to ophthalmia, is characteristic of the physician, and ἀποπίπτειν , to fall off, was used technically by medical writers of the falling of scales from the skin, and of particles from diseased parts of the body. " We may suppose that Luke had often heard Paul relate how he felt at that moment" (Hackett).

Vincent: Act 9:20

Christ

The correct reading is Jesus, the individual or personal name of the Lord. Christ was not yet current as his personal name. Paul's object was to establish the identity of Jesus the Nazarene with the Messiah.

Vincent: Act 9:21

Destroyed ( πορθήσας )

Rather, laid waste, made havoc of , as Rev. Compare Act 8:3. Paul uses the same word in Gal 1:13.

Vincent: Act 9:22

Confounded

See on Act 2:6.

Vincent: Act 9:22

Proving ( συμβιβάζων )

The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in Eph 4:16. In Col 2:2, of being knit together in love. In 1Co 2:16, of instructing, building up, by putting together. In this sense the word occurs in the Septuagint. See Leviticus 10:11; Judges 13:8.

Vincent: Act 9:22

The Christ

Note the article. Not a proper name, but an appellative. See on Act 9:20.

Wesley: Act 9:1

Act 22:3, &c; Act 26:9, &c.

Wesley: Act 9:2

By the connivance, if not authority, of the governor, under Aretas the king. See Act 9:14, Act 9:24.

Wesley: Act 9:3

When God suddenly and vehemently attacks a sinner, it is the highest act of mercy. So Saul, when his rage was come to the height, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By his also the suddenly constituted apostle was guarded against the grand snare into which novices are apt to fall.

Wesley: Act 9:4

Severe, yet full of grace.

Wesley: Act 9:5

is a Syriac proverb, expressing an attempt that brings nothing but pain.

Wesley: Act 9:6

So God himself sends Saul to be taught by a man, as the angel does Cornelius, Act 10:5. Admirable condescension! that the Lord deals with us by men, like ourselves.

Wesley: Act 9:7

stood - Having risen before Saul; for they also fell to the ground, Act 26:14. It is probable they all journeyed on foot.

Wesley: Act 9:7

But not an articulate voice. And seeing the light, but not Jesus himself, Act 26:13, &c.

Wesley: Act 9:9

An important season! So long he seems to have been in the pangs of the new birth.

Wesley: Act 9:9

By scales growing over his eyes, to intimate to him the blindness of the state he had been in, to impress him with a deeper sense of the almighty power of Christ, and to turn his thoughts inward, while he was less capable of conversing with outward objects. This was likewise a manifest token to others, of what had happened to him in his journey, and ought to have humbled and convinced those bigoted Jews, to whom he had been sent from the sanhedrim.

Wesley: Act 9:11

He was shown thus to Ananias.

Wesley: Act 9:12

His name also was revealed to Saul.

Wesley: Act 9:13

How natural it is to reason against God.

Wesley: Act 9:14

That is, all Christians.

Wesley: Act 9:15

That is, to testify of me. It is undeniable, that some men are unconditionally chosen or elected, to do some works for God

Wesley: Act 9:16

Do thou as thou art commanded.

Wesley: Act 9:16

In fact, through the whole course of his ministry.

Wesley: Act 9:16

So far will he be now from persecuting others.

Wesley: Act 9:17

Ananias does not tell Saul all which Christ had said concerning him. It was not expedient that he should know yet to how great a dignity he was called.

JFB: Act 9:1

The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, NEANDER and OLSHAUSEN picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Act 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Act 26:10-11). All this was before his present journey.

JFB: Act 9:2

Of authorization.

JFB: Act 9:2

The capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from JOSEPHUS, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.

JFB: Act 9:2

Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Act 8:3; Act 22:4; and here).

JFB: Act 9:3

So Act 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest.

JFB: Act 9:3

At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Act 22:6), and in the other, "at midday" (Act 26:13), when there could be no deception.

JFB: Act 9:3

"a great light (he himself says) above the brightness of the sun," then shining in its full strength.

JFB: Act 9:4-6

And his companions with him (Act 26:14), who "saw the light" (Act 22:9).

JFB: Act 9:4-6

"in the Hebrew tongue" (Act 26:14).

JFB: Act 9:4-6

A reduplication full of tenderness [DE WETTE]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.

JFB: Act 9:4-6

No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mat 25:45, and that whole judgment scene).

JFB: Act 9:5

"Jesus knew Saul ere Saul knew Jesus" [BENGEL]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Act 9:17; Act 22:14), by Barnabas (Act 9:27), and by himself (Act 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (1Co 9:1; 1Co 15:8), which can refer only to this scene.

JFB: Act 9:5

The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Act 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Act 26:9).

JFB: Act 9:5

The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.

JFB: Act 9:6

(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Act 9:5]; but they occur in Act 26:14 and Act 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Act 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Gal 1:15-16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Act 9:9).

JFB: Act 9:6

See on Act 8:26-28.

JFB: Act 9:7

This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Act 26:14), they arose of their own accord while Saul yet lay prostrate.

JFB: Act 9:7

Rather "the"

JFB: Act 9:7

Paul himself says, "they heard not the voice of Him that spake to me" (Act 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28-29) --so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

JFB: Act 9:8

After beholding the Lord, since he "could not see for the glory of that light" (Act 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [BENGEL].

JFB: Act 9:9

That is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [HOWSON]. Since Jesus had been revealed not only to his eyes but to his soul (see on Gal 1:15-16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

JFB: Act 9:10-16

See on Act 22:12.

JFB: Act 9:10-16

That is, Jesus. (See Act 9:13-14, Act 9:17).

JFB: Act 9:11

There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [MAUNDRELL].

JFB: Act 9:11

There is something touching in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the northeast coast of the Mediterranean. It was situated on the river Cydnus, was a "large and populous city" (says XENOPHON, and see Act 21:39), and under the Romans had the privilege of self-government.

JFB: Act 9:11

"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.

JFB: Act 9:12

Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.

JFB: Act 9:13

"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [OLSHAUSEN].

JFB: Act 9:13

"Thy saints," says Ananias to Christ; therefore Christ is God [BENGEL]. So, in Act 9:14, Ananias describes the disciples as "those that called on Christ's name." See on Act 7:59-60; and compare 1Co 1:2.

JFB: Act 9:14

So that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.

JFB: Act 9:15

Do as thou art bidden, without gainsaying.

JFB: Act 9:15

A word often used by Paul in illustrating God's sovereignty in election (Rom 9:21-23; 2Co 4:7; 2Ti 2:20-21 [ALFORD]. Compare Zec 3:2).

JFB: Act 9:16

(See Act 20:23-24; Act 21:11).

JFB: Act 9:16

That is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege.

JFB: Act 9:17-19

How beautifully childlike is the obedience of Ananias to "the heavenly vision!"

JFB: Act 9:17-19

This clearly shows in what sense the term "Lord" is used in this book. It is JESUS that is meant, as almost invariably in the Epistles also.

JFB: Act 9:17-19

This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.

JFB: Act 9:17-19

Which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [BAUMGARTEN, WEBSTER and WILKINSON]--for Cornelius and his company received it before theirs (Act 10:44-48) --but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.

JFB: Act 9:18

"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [WEBSTER and WILKINSON]. And the medical precision of Luke's language here is to be noted.

JFB: Act 9:18

As directed by Ananias (Act 22:16).

JFB: Act 9:19

For the exhaustion occasioned by his three days' fast would not be the less real, though unfelt during his struggles. (See on Mat 4:2).

JFB: Act 9:19

Making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expressly disavows (Gal 1:12, Gal 1:16).

JFB: Act 9:20-22

Rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Act 9:21, "all that call on this name," that is, Jesus; and Act 9:22, "proving that this Jesus is very Christ").

Clarke: Act 9:1

Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82

Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.

They came into the assembly, breathing mutual slaughter

Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur

And Aristophanes more fully, referring to all the preparations for war: -

Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας

Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους

They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes

The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Act 8:3

Clarke: Act 9:1

Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul’ s master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.

Clarke: Act 9:2

Letters to Damascus to the synagogues - Damascus, anciently called דמסק Damask , and דרמסק Darmask , was once the metropolis of all Syria. It was situated at fifty miles’ distance from the sea; from which it is separated by lofty mountains. It is washed by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen 14:15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in circumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places of importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, Isa 17:1-3, and that of Amos, Amo 1:4, Amo 1:5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Laelius seized it, during the war of Pompey with Tigranes; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in a.d. 634. It was besieged and taken by Teemour lenk, a.d. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N.N.E. of Jerusalem; and 270 S.S.W; of Diarbek. Longitude 37° east: latitude 33° 45’ north. The fruit tree called the Damascene, vulgarly Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city

Clarke: Act 9:2

Any of this way - That is, this religion, for so דרך derec in Hebrew, and ὁδος, hodos , in Hellenistic Greek, are often to be understood. דרך יהוה derec Yehovah , the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and practice of Christianity by a similar expression, דרך הנוצרים derec hanotsarim , the way, doctrine, or sect of the Christians

Clarke: Act 9:2

Whether they were men or women - Provided they were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who belonged to the synagogues. Pearce

In every country where there were Jews and synagogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries acknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhedrin at Jerusalem had authority over all Jews, even in the most distant countries.

Clarke: Act 9:3

Suddenly there shined round about him - This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his company; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and out of this thunder, or immediately after it, Christ spoke in an awful and distinct voice, which appears to have been understood by Saul only.

Clarke: Act 9:4

And he fell to the earth - Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.

Clarke: Act 9:5

Who art thou, Lord? - Τις ει, Κυριε ; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect

Clarke: Act 9:5

I am Jesus whom thou persecutest - " Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself."The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen’ s Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from Act 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text

Clarke: Act 9:5

It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν . This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron , signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim . Out of the cauldron into the fire. "Out of bad into worse."The saying exists, almost in the apostolic form, in the following writers. Euripides, in Bacch. ver. 793: -

Θυοιμ ’ αν αυτῳ μαλλον, η θυμουμενος

Προς κεντρα λακτιζοιμι, θνητος ων, Θεῳ

"I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads.

And Aeschylus, in Agamemnon, ver. 1633: -

Προς κεντρα μη λακτιζε

Kick not against the goads

And again in Prometh. Vinct. ver. 323: -

Προς κεντρα κωλον εκτενεις, ὁρων ὁτι

Τραχυς μοναρχος ουδ ’ ὑπευθυνος κρατει

"Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will.

Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholiast here

Pindar has a similar expression, Pyth. ii. ver. 171-5: -

Φερειν δ ’ ελαφρω

Επαυχενιον λαβοντ

Ζυγον γ ’ αρηγει. Ποτι κεντρον δε το

Λακτιζεμεν, τελεθε

Ολισθηρος οιμος

"It is profitable to bear willingly the assumed yoke

To kick against the goad is pernicious conduct.

Where see the Scholiast, who shows that "it is ridiculous for a man to fight with fortune: for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously."Terence uses the same figure. Phorm. Act i. scen. 2, ver. 27: -

Venere in mentem mihi istaec: nam inscitia est,

Adversum stimulum calces . -

These things have come to my recollection, for it is foolishness for thee to kick against a goad.

Ovid has the same idea in other words, Trist. lib. ii. ver. 15: -

At nunc (tanta meo comes est insania morbo

Saxa malum refero rursus ad icta pedem

Scilicet et victus repetit gladiator arenam

Et redit in tumidas naufraga puppis aquas

But madly now I wound myself alone

Dashing my injured foot against the stone

So to the wide arena, wild with pain

The vanquish’ d gladiator hastes again

So the poor shatter’ d bark the tempest braves

Launching once more into the swelling waves

Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impatient under affliction; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and subjection to the sovereign will of God; and they especially show the desperate wickedness of endeavoring, by persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculcated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and masters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the ploughman, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: " Voce potius quam verberibus terreat: ultimaque sint opus recusantibus remedia plagae. Nunquam stimulo lacessat juvencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello ."Columella, De Re Rustica, lib. ii. cap. 2, in fine. "Let the husbandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goaded, for this will induce him to kick and run back; but on proper occasions the whip, as an incentive to activity, may be profitably used."In reference to the same subject, which all concerned should feel to be of the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be discouraged, Col 3:21; but bring them up ( εν παιδειᾳ και νουθεσιᾳ Κυριου ) in the discipline and admonition of the Lord, Eph 6:4, using the authority that God has given you with a steady hand, actuated by a tender and feeling heart.

Clarke: Act 9:6

Trembling - Under a strong apprehension of meeting the judgment he deserved

Clarke: Act 9:6

And astonished - At the light, the thunder, and the voice

Clarke: Act 9:6

Lord, what wilt thou have me to do? - The word Κυριε, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir

The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants

Clarke: Act 9:6

Go into the city, and it shall be told thee, etc. - Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation

1.    To show that God will help man by man, that they may learn to love and respect each other

2.    That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.

Clarke: Act 9:7

Stood speechless, hearing a voice, but seeing no man - The men were εννεοι, stupified, hearing της φωνης, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone; and which were spoken out of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, 1Ki 19:11-13, may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lard; and after the wind an earthquake; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and behold, there came a voice unto him, and said, What Dost Thou Here, Elijah! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in Act 22:9, where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spoke with one. They had heard the thunder which followed the escape of the lightning, but they heard not the voice of him that spake to Saul; they did not hear the words, I am Jesus whom thou persecutest, etc.; but they saw and heard enough to convince them that the whole was supernatural; for they were all struck down to the earth with the splendor of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The arguments against the real appearance are not strong. St. Luke tells us that those who were with him heard the voice, but they saw no man; which is a strong intimation that he saw what they did not. Ananias, it seems, was informed that there had been a real appearance, for, in addressing Saul, Act 9:17, he says, The Lord Jesus that Appeared unto Thee in the way as thou camest, etc. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had Seen the Lord in the way, and that he had spoken unto him; and, Act 22:14, where the discourse of Ananias is given more at large, he says, The God of our fathers hath chosen thee that thou shouldest know his will, and See that Just One, and shouldest Hear the voice of his mouth; so we find that hearing the voice, or words of his mouth, was not what is called the appearance; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul’ s own words, 1Co 9:1, put the subject out of dispute: Am I not an apostle? Am I not free? Have I Not Seen Jesus Christ Our Lord? To which may be added, 1Co 15:8, And last of all, He Was Seen of Me Also, as of one born out of due time.

Clarke: Act 9:8

When his eyes were opened, he saw no man - Instead of ουδενα, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have ουδεν nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight.

Clarke: Act 9:9

Neither did eat nor drink - The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in total darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus.

Clarke: Act 9:10

A certain disciple - named Ananias - A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyrdom on the first of October. It has been farther stated that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque; but even the Mohammedans have the tradition, and treat his memory with great respect. However this may be, from Act 22:12, we learn, what is of more importance, that he was a devout man according to the law, having a good report of all the Jews that dwelt there. See on Act 9:17 (note)

Clarke: Act 9:10

To him said the Lord in a vision - Εν ὁραματι, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dream.

Clarke: Act 9:11

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

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

Clarke: Act 9:11

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

Clarke: Act 9:12

Hath seen in a vision - While God prepares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry.

Clarke: Act 9:13

Lord, I have heard by many of this man - This was all done in a dream, else this sort of reasoning with his Maker would have been intolerable in Ananias. Saul had been a notorious persecutor; many could testify of his outrageous acts against the poor followers of Christ

Clarke: Act 9:13

Thy saints - That is, the Christians, or followers of Christ. Ἁγιοι signifies not only holy persons, but also consecrated persons; from α, negative, and γη, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone.

Clarke: Act 9:14

And here he hath authority, etc. - Ananias had undoubtedly heard of Saul’ s coming, and the commission he had received from the chief priests; and he was about to urge this as a reason why he should have no connection with so dangerous a man.

Clarke: Act 9:15

Go thy way - He was thus prevented from going farther in his reasoning on this subject

Clarke: Act 9:15

He is a chosen vessel unto me - The word σκευος in Greek, and כלי Keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Exod. fol. 87, on these words of Boaz to Ruth, Rth 2:9, When thou art athirst, go unto the vessels and drink, etc., there are these remarkable words. " כלי keley , vessels; that is, the righteous, who are called the vessels or instruments of Jehovah; for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may establish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments.

This mode of speech was common also among the Greek and Roman writers. So Polybius, speaking of Damocles, Excerpta, vol. iii. lib. 13, [Edit. Ernesti], says, Ην ὑπηρετικον σκευος, και πολλας εχων εφορμας εις πραγματων οικονομιαν . "He was a useful instrument, and fit for the management of affairs."We find Paul, in 1Th 4:4, using the same word, σκευος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod Vas quasi constitit ejus . "The Body, which is the Vessel or instrument of the soul."See Bp. Pearce on this passage

Chosen vessel. - Σκευος εκλογης is properly a Hebraism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, "choice men,"eminent persons; "choice things,"excellent articles. So in Jer 22:7 : They shall cut down the choice cedars, וכרתו מבחר ארזיך vecaretu Mibchar arazeyca ; και εκκοψουσι τας εκλεκτας κεδρους σου, Sept. They shall cut the most Excellent of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural knowledge, the distinguished part he took - first against Christianity, and afterwards, on the fullest conviction, the part he took in its favor - will at once perceive how well he was every way qualified for the great work to which God had called him

Clarke: Act 9:15

To bear my name before the Gentiles - To carry the ensign of the cross among the Greeks and Romans; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither salvation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, 1Ti 2:7; 2Ti 1:11. See also Gal 2:7, Gal 2:8, and Eph 3:8.

Clarke: Act 9:16

How great things he must suffer - Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity

Some think that the words, I will show him, etc., refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. If so, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honors and profits, and go forward in a work which he knew a violent death was to terminate!

Clarke: Act 9:17

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

Clarke: Act 9:17

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 honor man by making him his agent, even in working miracles

Clarke: Act 9:17

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.

Clarke: Act 9:18

There fell from his eyes as it had been scales - This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humor would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminae or scales. This being done, the light would have as free a passage as formerly, and the result would be distinct vision

Clarke: Act 9:18

And arose, and was baptized - That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity.

Clarke: Act 9:19

When he had received meat, he was strengthened - His mind must have been greatly worn down under his three days’ conviction of sin, and the awful uncertainty he was in concerning his state; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days’ fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect

Clarke: Act 9:19

Then was Saul certain days with the disciples - Doubtless under instructions, relative to the doctrines of Christianity; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the communion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable?

Clarke: Act 9:20

Preached Christ in the synagogues - Instead of ΧριϚον, Christ, Ιησουν, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Ethiopic, Armenian, Slavonic, and Vulgate

The great question to be determined, for the conviction of the Jews, was that Jesus was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now convinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God, or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading

The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews.

Clarke: Act 9:21

Is not this he that destroyed them - Ὁ πορθησας . The verb πορθειν has three acceptations in the Greek writers

1.    To treat one as an enemy, to spoil him of his goods

2.    To lead away captive, to imprison

3.    To slay

Paul was properly πορθων, a destroyer, in all these senses

1.    He acted as the most determined enemy of the Christians: Being exceedingly mad against them, he persecuted them to strange cities, Act 26:11

2.    He shut up many of the saints in prison, Act 8:3; Act 9:14; Act 26:10

3.    He persecuted them unto death - gave his voice against them that they might be destroyed, and was a principal instrument in the martyrdom of Stephen. He breathed threatenings and slaughter. See Act 7:58; Act 8:1; Act 9:1; Act 26:10, Act 26:11

Therefore these three meanings of the original word are all exemplified in the conduct of Saul.

Clarke: Act 9:22

Confounded the Jews - Συνεχυνε, Overwhelmed them so with his arguments that they were obliged to blush for the weakness of their own cause

Clarke: Act 9:22

Proving that this - Οὑτος, This person, viz. Jesus, is very Christ; εϚιν ὁ ΧριϚος, Is the Christ, or Messiah. See on Act 9:21 (note).

Calvin: Act 9:1

1.And Saul Luke setteth down in this place a noble history, and a history full well worthy to be remembered, concerning the conversion of Paul; after what sort the Lord did not only bring him under, and make him subject to his commandment, when he raged like an untamed beast but also how he made him another and a new man. But because Luke setteth down all things in order as in a famous work of God, it shall be more convenient to follow his text, [context,] that all may come in order whatsoever is worth the noting. When as he saith, that he breathed out threatenings and slaughter as yet, his meaning is, that after that his hands were once imbued with innocent blood, he proceeded in like cruelty, and was always a furious and bloody enemy to the Church, after that he had once made that entrance ⁵⁶⁹ whereof mention is made in the death of Stephen. For which cause it was the more incredible that he could be so suddenly tamed. And whereas such a cruel wolf was not only turned into a sheep, but did also put on the nature of a shepherd, the wonderful hand of God did show itself therein manifestly.

Calvin: Act 9:2

2. And Luke describeth therewithal that he was furnished with weapons and power to do hurt, when as he saith that he had obtained letters of the highest priest, that he might bring all those bound to Jerusalem whom he should find professing the name of Christ. There is mention made of women, that it may the better appear how desirous he was to shed blood who had no respect of sex whom even armed enemies are wont to spare in the heat of war. Therefore he setteth forth before us a fierce and cruel beast who had not only liberty given him to rage, but had also his power increased to devour and destroy godly men, as if a madman had a sword put into his hand. Whereas I have translated it sect, Luke hath way, which metaphor is common enough in the Scriptures. Therefore Paul’s purpose was quite to put out the name of Christ by destroying all the godly cruelly.

Calvin: Act 9:3

3.As he was in the way In craving epistles of the high priest, he ran headlong against Christ willingly; and now he is enforced to obey whether he will or no. This is surely the most excellent mercy of God, in that that man is reclaimed unto salvation contrary to the purpose of his mind, whom so great a heat carried headlong into destruction. Whereas the Lord suffereth him to receive letters, and to come near to the city; (whereby we see how well he knoweth the very instants of times to do everything in due time; ⁵⁷⁰) he could have prevented him sooner, if it had seemed good to him so to do, that he might deliver the godly from fear and carelessness. ⁵⁷¹ But he setteth out his benefits more thereby, in that he tieth the jaws of the greedy wolf, even when he was ready to enter the sheepfold. Also we know that men’s stubbornness increaseth more and more by going forward. Wherefore the conversion of Paul was so much the harder, forasmuch as he was already made more obstinate by continuing his fury.

Shined about him Because it was no easy matter to pull down ⁵⁷² so great pride to break such a lofty courage, to pacify such a blind heat of wicked zeal, and, finally, to bridle a most unbridled beast, Christ must needs have showed some sign of his majesty, whereby Paul might perceive that he had to do with God himself, and not with any mortal man;. although there were some respect had of humbling him, (because he was unworthy to have Christ,) to accustom him by and by to obey, by laying upon his neck the meek and sweet yoke of his Spirit. And he was scarce capable of so great gentleness, until his cruelty might be broken. ⁵⁷³ Man’s sense cannot comprehend the Divine glory of Christ as it is; but as God did oftentimes put upon him forms wherein he did show himself, so Christ did now declare and make manifest his divinity to Paul, and showed some token of his presence, that he might thereby terrify Paul. For although the godly be afraid and tremble at the seeing of God, yet it must needs be that Paul was far more afraid when as he perceived that the divine power of Christ was set full against him.

Calvin: Act 9:4

4. And therefore Luke saith that he fell to the ground For what other thing can befall man, but that he must lie prostrate and be, as it were, brought to nothing, when he is overwhelmed with the present feeling of God’s glory? And this was the first beginning of the bringing down of Paul, that he might become apt to hear the voice of Christ, which he had despised so long as he sat haughtily upon his horse.

Saul, Saul! Luke compared the light which shined round about Paul to lightning, though I do not doubt but that lightnings did fly in the air. And this voice, which Christ did send out to beat down his pride, may full well be called a lightning or thunderbolt, because it did not only strike him, and make him astonished, but did quite kill him, so that he was now as nobody with himself, who did so much please himself before and did challenge to himself authority to put the gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country.

Calvin: Act 9:5

5.Who art thou, Lord? We have Paul now somewhat tamed, but he is not yet Christ’s disciple. Pride is corrected in him, and his fury is brought down. But he is not yet so thoroughly healed that he obeyeth Christ; he is only ready to receive commandments, who was before a blasphemer. Therefore, this is the question of a man that is afraid, and thrown down with amazedness. For why doth he not know, by so many signs of God’s presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtful mind; therefore, Christ driveth him nigher unto repentance, When he addeth, I am Jesus, let us remember that that voice sounded from heaven. Therefore it ought to have pierced the mind of Paul when he considered that he had made war against God hitherto. It ought to have brought him by and by to true submission, when he considered that he should not escape scot free, if he should continue rebellious against him whose hand he could not escape.

This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, ⁵⁷⁴ as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Col 1:24.) Furthermore, this consolation tendeth not only to that end to comfort us, that it may not be troublesome to us to suffer with our Head, but that we may hope that he will revenge our miseries, who crieth out of heaven that all that which we suffer is common to him as well as to us. Lastly, we gather hereby what horrible judgment is prepared for the persecutors of the Church, who like giants besiege the very heaven, and shake their darts, which shall pierce ⁵⁷⁵ their own head by and by; yea, by troubling the heavens, they provoke the thunderbolt of God’s wrath against themselves. Also, we are all taught generally, that no man run against Christ by hurting his brother unjustly, and specially, that no man resist the truth rashly and with a blind madness, under color of zeal.

It is hard for thee This is a proverbial sentence, taken from oxen or horses, which, when they are pricked with goads, do themselves no good by kicking, save only that they double the evil by causing the prick to go farther into their skins. Christ applieth this similitude unto himself very fitly, because men shall bring upon themselves a double evil, by striving against him, who must of necessity be subject to his will and pleasure, will they nill they. Those which submit themselves willingly to Christ are so far from feeling any pricking at his hands, that they have in him a ready remedy for all wounds; but all the wicked, who endeavor to cast out their poisoned stings against him, shall at length perceive that they are asses and oxen, subject to the prick. So that he is unto the godly a foundation whereon they rest, but unto the reprobate who stumble at him, a stone which with his [its] hardness grindeth them to powder. And although we speak here of the enemies of the gospel, yet this admonition may reach farther, to wit, that we do not think that we shall get any thing by biting the bridle so often as we have any thing to do with God, but that being like to gentle horses, we suffer ourselves meekly to be turned about and guided by his hand. And if he spur us at any time, let us be made more ready to obey by his pricks, lest that befall us which is said in the Psalm, That the jaws of untamed horses and mules are tied and kept in with a hard bit, lest they leap upon us, etc.

In this history we have a universal figure of that grace which the Lord showeth forth daily in calling us all. All men do not set themselves so violently against the gospel; yet, nevertheless, both pride and also rebellion against God are naturally engendered in all men. We are all wicked and cruel naturally; therefore, in that we are turned to God, that cometh to pass by the wonderful and secret power of God, contrary to nature. The Papists also ascribe the praise of our turning unto God to the grace of God; yet only in part, because they imagine that we work together. But when as the Lord doth mortify our flesh, he subdueth us and bringeth us under, as he did Paul. Neither is our will one hair readier to obey than was Paul’s, until such time as the pride of our heart be beaten down, and he have made us not only flexible but also willing to obey and follow. Therefore, such is the beginning of our conversion, that the Lord seeketh us of his own accord, when we wander and go astray, though he be not called and sought; that he changeth the stubborn affections of our heart, to the end he may have us to be apt to be taught.

Furthermore, this history is of great importance to confirm Paul’s doctrine. If Paul had always been one of Christ’s disciples, wicked and froward men might extenuate the weight of the testimony which he giveth of his Master. If he should have showed himself to be easy to be entreated, and gentle at the first, we should see nothing but that which is proper to man. But when as a deadly enemy to Christ, rebellious against the gospel, puffed up with the confidence which he reposed in his wisdom, inflamed with hatred of the true faith, blinded with hypocrisy, wholly set upon the overthrowing of the truth, [he] is suddenly changed into a new man, after an unwonted manner, and of a wolf is not only turned into a sheep, but doth also take to himself a shepherd’s nature, it is as if Christ should bring forth with his hand some angel sent from heaven. For we do not now see that Saul of Tarsus, but a new man framed by the Spirit of God; so that he speaketh by his mouth now, as it were from heaven.

Calvin: Act 9:6

6. The fruit of that reprehension followeth, wherewith we have said it was requisite that Paul should have been sore shaken, that his hardness might be broken. For now he offereth himself as ready to do whatsoever he should command him, whom of late he despised. For when he asketh what Christ would have him do, he granteth him authority and power. Even the very reprobate are also terrified with the threatening of God, so that they are compelled to reverence him, and to submit themselves unto his will and pleasure; yet, nevertheless, they cease not to fret and to foster stubbornness within. But as God humbled Paul, so he wrought effectually in his heart. For it came not to pass by any goodness of nature, that Paul did more willingly submit himself to God than Pharaoh, (Exo 7:13;) but because, being like to an anvil, [Pharaoh] did, with his hardness, beat back the whips of God wherewith he was to be brought under, (even as it had been the strokes of a hammer;) but the heart of Paul was suddenly made a fleshy heart of a stony heart, after that it received softness from the Spirit of God; which softness it had not naturally. The same thing do we also try [experience] daily in ourselves. He reproveth us by his word; he threateneth and terrifieth us; he addeth also light correction, and prepareth us divers ways unto subjection. But all these helps shall never cause any man to bring forth good fruit, unless the Spirit of God do mollify his heart within.

And the Lord said unto him After that Paul had put his stiff neck under the yoke of Christ, he is now governed by his hand. For doubtless the Lord doth not so bring us into the way, that he leaveth us either before we begin our course, or in the midst thereof; but he bringeth us unto the very mark by little and little. Luke depainteth out unto us in this place this continual course of God’s governance. For He taketh him afterward unto himself to be taught whom He hath made apt to be taught. Neither doth that any whit hinder that he useth man’s ministry ill this point. Because the authority and power remaineth nevertheless in him, howsoever he accomplish his work by man; though it may seem an absurd thing that Christ, who is the Eternal Wisdom of God, doth send a scholar (who was ready to hear, and did gape after instruction) unto another ⁵⁷⁶ man, that he might learn. But I answer, that that was done not without cause. For the Lord meant by this means to prove Paul’s modesty, when he sendeth him to one of his scholars to be taught; as if he himself would not vouchsafe as yet to speak unto him familiarly, but sendeth him to his servants whom he did of late both so proudly contemn and so cruelly persecute.

And we are also taught humility under his person. For if Christ made Paul subject to the teaching of a common disciple, which of us can grudge to hear any teacher, so that he be appointed by Christ, that is, he declare himself to be his minister in deed? Therefore, whereas Paul is sent to Ananias, let us know that that is done to adorn the ministry of the Church. This is assuredly no small honor whereunto it pleaseth God to exalt mankind, when as he chooseth our brethren from amongst us to be interpreters of his will; when as he causeth his holy oracles to sound in the mouth of man, which is naturally given to lying and vanity. But the unthankfulness of the world betrayeth itself again herein, that no man can abide to hear when God speaketh by the mouth of man. All men could desire to have angels come flying unto them, or that heaven should be now and then cut asunder, and that the visible glory of God should come thence. Forasmuch as this preposterous curiosity springeth from pride and wicked contempt of the Word, it setteth open a gate to many dotings, and breaketh the bond of mutual consent among the faithful. Therefore the Lord doth testify, that it pleaseth him that we should be taught by men, and confirmeth the order set down by himself. And to this purpose serve these titles, “He which heareth you heareth me,” (Luk 10:16;) that he may cause his word to be reverenced as it ought.

It shall be told thee Christ putteth Ananias in his place by these words, as touching the office of teaching; not because he resigneth his authority to him, but because he shall be a faithful minister, and a sincere preacher of the gospel. Therefore we must always use this moderation, that we hear God alone in Christ, and Christ himself alone, yet as he speaketh by his ministers. And these two vices must be avoided, that the ministers be not proud, under color of such a precious function, or that their base condition impair no whit of the dignity of heavenly wisdom.

Calvin: Act 9:7

7.And the men He speaketh now briefly of the companions of Paul, that they were witnesses of the vision. Yet it seemeth that this narration doth not in all points agree with that of Paul, which we shall see in the 22^nd chapter, (Act 22:9.) For he will say there, that his companions were terrified with the light, but they heard no voice. Some there be who think that it was a fault, ⁵⁷⁷ and that through ignorance of the writer ⁵⁷⁸ the negation is placed out of its right place. I think that it is no hard matter to answer it; because it may be that they heard the sound of the voice, yet did they not discern either who it was that spake, or what was spoken. “They heard not,” saith he, “the voice of him that spake with me.” Surely this is the meaning of these words, that he alone knew the speech of Christ. It followeth not thereupon, but that the rest might have heard a dark and doubtful voice. Whereas Luke saith in this place that there was a voice heard, and no man seen, his meaning is, that the voice proceeded from no man, but that it was uttered by God. Therefore, to the end the miracle may carry the greater credit, Paul’s companions see a light like to lightning; they see Paul lie prostrate; a voice they hear (though not distinctly ⁵⁷⁹) sounding from heaven; and yet, nevertheless, Paul alone is taught what he must do.

Calvin: Act 9:8

8.He was raised up from the earth Luke addeth now, that he was taken with so great fear that he could not rise of himself; and not that only, but he was also blind for a time, that he might forget his former wit and wiliness. ⁵⁸⁰ When as he saith, that after that his eyes were opened, he saw not, it seemeth that it doth not agree with the other words which shall follow by and by, that his eyes were covered, as it were, with scales; but the meaning of this place is, that he was blind indeed, and deprived of his sight for that three days; because when he opened his eyes he saw nothing.

Calvin: Act 9:9

9. Whereas he saith, that he neither ate nor drank for the space of three days, that is to be counted a part of the miracle. For although the men of the east country endure hunger better than we, yet we do not read that any did fast three days, save only those who had want of victual, or who were constrained by some greater necessity. Therefore we gather that Paul was wonderfully afraid, ⁵⁸¹ seeing that being, as it were, dead, he tasted no meat for three days.

Calvin: Act 9:10

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

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

Calvin: Act 9:11

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

Calvin: Act 9:12

12.He saw a man, named Ananias It is uncertain whether Luke do yet repeat the words of Christ, or he add this of his own. Those which take it in the person of Luke are moved with some show of absurdity, because it is an unlikely thing that Christ used these words. Although this may be easily answered thus, to wit, that Christ confirmeth Ananias after this sort, There is no cause why thou shouldst fear but that he will receive thee willingly, forasmuch as he already knoweth thy shape by a vision. I have also told him thy name, and whatsoever thou shalt do with him. Yet may the reader choose whether he will.

Calvin: Act 9:13

13.Lord, I have heard In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them sometimes to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ’s obedience. And, therefore, this is a sign of rare obedience, ⁵⁸⁸ that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. And yet, notwithstanding, he refuseth not flatly in these words to do that which he is commanded to do, but useth an excuse ⁵⁸⁹ very modestly, Lord, what meaneth this, that thou sendest me to the hangman? Therefore we may see a desire to obey mixed with fear.

Calvin: Act 9:14

14.He hath power to bind We gather by these words, that the fame of the persecution which Saul went about ⁵⁹⁰ was spread far and wide; for which cause his conversion was ⁵⁹¹ more famous. Nevertheless, the Lord suffered the faithful to be evil entreated, ⁵⁹² that the benefit of such sudden deliverance might afterwards be the more excellent. We must mark that speech, when he saith that the godly call upon the name of Christ. For whether you understand it, that inasmuch as they professed that they were Christ’s, they rejoiced therefore in him, or that they used to fly to him for succor, invocation cannot be without sure confidence. By both which the divinity of Christ is not only proved, but also if the second be received, which seemeth to be more natural, ⁵⁹³ we are taught by the example of the faithful, to call upon the name of Christ when he is preached to us.

Calvin: Act 9:15

15.Go; because he is an elect instrument The commandment repeated the second time, and also the promise of success added, taketh away all doubtfulness. Therefore sloth shall want an excuse, if it be never redressed after that many pricks be used; like as we see that very many, who howsoever the Lord cry unto them continually, do not only loiter during their whole life, but do also cherish their slothfulness by all means possible. ⁵⁹⁴ If any man object that the Lord speaketh not at this day in a vision, I answer, that forasmuch as the Scripture is abundantly confirmed to us, we must hear God thence. ⁵⁹⁵

A vessel of election, or, as Erasmus translateth it, an elect instrument, is taken for an excellent minister. The word instrument doth show that men can do nothing, save inasmuch as God useth their industry at his pleasure. For if we be instruments, he alone is the author; the force and power to do is in his power alone. And that which Christ speaketh in this place of Paul appertaineth to all men, both one and other. Therefore how stoutly soever every man labor, and how carefully soever he behave himself in his duty, yet there is no cause why he should challenge to himself any part of praise. Those which dispute subtilely about the word vessel, dote through ignorance of the Hebrew tongue. Luke putteth the genitive ease for the dative and that according to the common custom of the Hebrew tongue. And he meant to express a certain excellency, as if he should have said, that this man shall be no common minister of Christ, but shall be indued with singular excellency above others. Nevertheless, we must note that if any thing be excellent, it dependeth upon the favor of God, as Paul himself teacheth elsewhere. Who is he that separateth thee? to wit, that thou shouldst excel others, (1Co 4:7.) To conclude, Christ pronounceth that Paul was chosen unto great and excellent things.

To bear my name amongst the Gentiles To him who went about before to suppress the name of Christ is the same now committed to be borne. If we please to take שנם ( schenos) for a vessel, this should be a continual metaphor, because a minister of the gospel serveth instead of a vessel to publish the name of Christ; but because it signifieth rather amongst the Hebrews any instrument generally, I take these words to carry my name, for to extol the same unto due honor. For Christ is placed after a sort in his princely throne when as the world is brought under his power by the preaching of the gospel.

Calvin: Act 9:16

16.And because Paul could not do this, and have Satan quiet, and the world to yield to him willingly; therefore Luke addeth, that he shall be also taught to bear the cross. For the meaning of the words is, I will accustom him to suffer troubles: to endure reproaches, and to abide all manner [of] conflicts, that nothing may terrify him, and keep him back from doing his duty. And when Christ maketh himself Paul’s teacher in this matter, he teacheth that the more every man hath profited in his school, the more able is he to bear the cross. For we strive against it, and refuse it as a thing most contrary, until he make our minds more gentle. Also this place teacheth, that no man is fit to preach the gospel, seeing the world is set against it, save only he which is armed to suffer. Therefore if we will show ourselves faithful ministers of Christ, we must not only crave at his hands the spirit of knowledge and wisdom, but also of constancy and strength, that we may never be discouraged by laboring and toiling; which is the estate of the godly.

Calvin: Act 9:17

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.

Calvin: Act 9:18

18.There fell from his eyes as it had been scales The blindness of Paul, as we have said before did not proceed from fear alone or from amazedness; but by this means was he admonished of his former blindness, that he might quite abandon that boldness and vain confidence wherewith he was puffed up. He boasted that he was taught at the feet of Gamaliel, (Act 22:3;) and undoubtedly he thought very well of his great wittiness, ⁵⁹⁶ which was notwithstanding mere blindness. Therefore he is deprived of the sight of his body ⁵⁹⁷ three days, that he may begin to see with his mind; for those must become fools, whosoever they be, which seem to themselves wise, that they may attain to true wisdom. For seeing that Christ is the Sun of righteousness, in seeing without him we see not; it is he also which openeth the eyes of the mind. Both things were showed to Paul, and to us are they showed in his person; for he hath his eyes covered with scales, that, condemning all his knowledge of ignorance, ⁵⁹⁸ he may learn that he hath need of new light, which he hath hitherto wanted; and he is taught that he must let [seek] the true light from none other save only from Christ, and that it is given by no other means save only through his goodness. Furthermore, whereas being pined with three days hunger, he maketh no haste to receive meat until he be baptized, thereby appeareth the earnest ⁵⁹⁹ desire he had to learn, because he refreshed not his body with meat until his soul had received strength.

Calvin: Act 9:20

20. Luke declareth now how fruitful Paul’s conversion was, to wit, that he came abroad by and by, ⁶⁰⁰ and did not only profess that he was a disciple of Christ, but did also set himself against ⁶⁰¹ the fury and hatred of the enemies, by defending the gospel stoutly. Therefore, he who of late ran headlong against Christ with furious force, doth now not only submit himself meekly unto his will and pleasure but like a stout standard-bearer fighteth even unto the utmost danger to maintain his glory. Certain it is that he was not so quickly framed by Ananias’ industry, ⁶⁰² but that so soon as he had learned the first principles by man’s mouth, he was extolled by God unto higher things afterward. He comprehendeth the sum of his preaching briefly, when he saith that Christ was the Son of God. In the same sense, he saith shortly after that he saw Christ. And understand thus much, that when Paul intreated out of the law and the prophets of the true office of the Messiah, he taught also that all whatsoever was promised of, and was to be hoped for, at the hands of the Messiah, was revealed and given in Christ. For the words signify thus much, when he saith that he preached that Christ is the Son of God. That was undoubtedly a principle amongst the Jews, that there should a Redeemer come from God, who should restore all things to a happy estate. Paul teacheth that Jesus of Nazareth is he, which he cannot do, unless he shake off those gross errors which he had conceived of the earthly kingdom of the Messiah. Certain it is that Paul declared how Christ was promised in the law, and to what end; but because all tended to this end, that he might prove that the son of Mary was he of whom the law and the prophets bare witness, therefore Luke is content with this one word only.

Calvin: Act 9:21

21.They were all amazed This is added, that we may know that the power of God was acknowledged. For seeing that the zeal of Paul against the gospel was openly known, they saw no other cause of such a sudden change but the hand of God. And, therefore, this is also one fruit of the miracle, that they all wonder at him being made a new man so suddenly, so that his doctrine doth the more move their minds. Whereas they say that he raged horribly with great cruelty, and that he came of late to Damascus that he might proceed in his purpose, these circumstances serve to augment the miracle. We must also note the phrase, those which call on his name, which withesseth that the godly did so profess the name of Christ, that they placed all their hope of salvation in him. According to that, these

“men put their trust in chariots, and others in horses, but we will call upon the name of the Lord,”
(Psa 20:7.)

Finally, whatsoever the Scripture commandeth concerning calling upon the name of God, it agreeth to the person of Christ.

Calvin: Act 9:22

22.And Saul waxed stronger Luke doth not only in this place commend the bold zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, ⁶⁰³ because being furnished with testimonies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. ⁶⁰⁴ For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did urge them out of measure, they were so stricken that they could not tell where they were. ⁶⁰⁵ The manner of the confounding is expressed, because Paul proved that Jesus was Christ. For the sense is this, that even when the Jews were most desirous to resist, they were overcome and confounded. So that Paul tried [found] by experience, that that was most true which he himself affirmeth, that the Scripture is profitable to convince, (Tit 3:16.) Also, he performed that which he required elsewhere of a bishop and teacher, (Tit 1:7;) for he was armed with the word of God to maintain the truth. And Luke setteth down two things, that Paul so got the victory in disputing that he overthrew the Jews; and yet their stubbornness was not broken and tamed that they yielded to the truth, because their consciences rage nevertheless inwardly, and being thrown down from their false opinion, they do not submit themselves to Christ.

Whence had Paul this victory, save only because the Scripture was his sword? Therefore, so often as heretics stand up to resist the true faith, so often as wicked men endeavor to overthrow all godliness, so often as the ungodly do obstinately resist, let us remember that we must fet [seek] armor hence. Because the Papists find no weapons in Scripture, yea, because they see that it maketh quite against them, they fly into this miserable fortress ⁶⁰⁶ that they must not dispute with heretics, and that there can no certain thing be set down out of Scripture. But if Satan himself be vanquished with the sword of the word, why shall it not be able to put heretics to flight? not that they will submit themselves, or make an end of murmuring, ⁶⁰⁷ but because they shall lie overcome in themselves. ⁶⁰⁸ And if so be it we covet to escape this trouble, let us raise no tumults against God, but let us, with a quiet and meek spirit, receive that peace which the Scripture offereth us.

Defender: Act 9:3

Damascus is one of the world's oldest cities, first mentioned in the Bible at the time of Abraham (Gen 14:15) and still thriving today as the capital of modern Syria. In Paul's day, it had a large Jewish population and a significant number had become Christians. Paul's commission from the high priest, however, was probably to arrest and bring back to Jerusalem those Christians who had fled the city following the stoning of Stephen."

Defender: Act 9:4

This repetition of the name of the person addressed always indicated a message of special importance. Other examples include the following: Abraham (Gen 22:11); Moses (Exo 3:4); Samuel (1Sa 3:10); Absalom (2Sa 18:33); Jerusalem (Mat 23:37); Simon Peter (Luk 22:31)."

Defender: Act 9:5

Jesus regards any persecution against His followers as persecution against Himself (Joh 15:20).

Defender: Act 9:5

The future apostle is addressed here as behaving like a stubborn animal, rebelling against the pain caused by the goads in his harness. The Lord already had been speaking to him, as he would recall Stephen's dying prayer (Act 7:60), and possibly also through the testimony of Christian relatives (Rom 16:7). He must also, with his training and position, have learned something about the teachings of Jesus, and especially the evidence of His resurrection. Yet he had been rejecting all this testimony."

Defender: Act 9:6

Paul's trembling was probably the result of sudden conviction of his great guilt before the Lord in persecuting His followers. He actually saw the risen and glorified Lord Jesus Christ, even as he had heard Stephen testify and instantly became a believing Christian (Act 7:56; 1Co 15:8). The immediate question then was (as it should be for all new believers): "Lord, what shall I do?""

Defender: Act 9:7

Paul undoubtedly had a large company with him, in order to bring a large group of Christian prisoners back to Jerusalem with him. These men saw the great light but could not see Jesus therein. Also, they heard the voice as a sound, but could not understand the words (Act 22:9)."

Defender: Act 9:15

God had chosen Paul before he was saved. In fact, Paul later testified that God had "separated me from my mother's womb, and called me by his grace" (Gal 1:15).

Defender: Act 9:15

It is noteworthy that Paul was now chosen by God to be sent to preach the gospel to the Gentiles (Act 22:21) and would even become "the apostle of the Gentiles" (Rom 11:13). This is the same Paul who testified that he had "profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Gal 1:14), and who, with the other Pharisees, had been furious at Stephen's intimations that God was now preparing to favor the Gentiles."

Defender: Act 9:17

Ananias, despite his reservations, graciously recognized Saul, "the requested one," soon to be known as Paul "the little one," as "Brother."

Defender: Act 9:17

Paul was converted on the road to Damascus, and no doubt was baptized into Christ by the Holy Spirit immediately, but was not "filled with the Holy Ghost" until his sight was restored and he received spiritual sight at the same time, submitting himself fully to Christ."

Defender: Act 9:18

Paul, like all other new converts, was immediately baptized. He had probably been kneeling in Ananias' house, and Ananais put his hands on Paul to give a commission but Paul could not be baptized in such a position. Accordingly, he arose and went to be baptized, probably in one of the two major rivers that flow through Damascus (Abana and Pharpar). It is also noteworthy that the Apostle Paul received his commission as an apostle, not from one of the other apostles, but from the Lord Himself, through Ananias. This undermines the principle of so-called "apostolic succession.""

Defender: Act 9:20

Paul, already zealous and courageous and learned in the Scriptures, immediately understood and believed the doctrine of the deity of Christ, and that Jesus of Nazareth was the Son of God, as well as Messiah."

TSK: Act 9:1

Cir am 4039, ad 35

Saul : Act 9:11-13, Act 9:19-21, Act 7:58, Act 8:3, Act 22:3, Act 22:4, Act 26:9-11; 1Co 15:9; Gal 1:13; Phi 3:6; 1Ti 1:13

breathing : Psa 27:12

TSK: Act 9:2

desired : Act 9:14, Act 7:19, Act 22:5, Act 26:12; Est 3:8-13; Psa 82:2-4

the synagogues : Act 6:9, Act 13:14, Act 13:15, Act 28:17-21

of this way : Gr. of the way, Act 19:9, Act 19:23, Act 22:5, Act 28:22

TSK: Act 9:3

as : Act 9:17, Act 22:6, Act 26:12, Act 26:13; 1Co 15:8

a light : Psa 104:2; 1Ti 6:16; Rev 21:23, Rev 22:5

TSK: Act 9:4

he fell : Act 5:10; Num 16:45; Joh 18:6; Rom 11:22; 1Co 4:7

Saul : Gen 3:9, Gen 16:8, Gen 22:11; Exo 3:4; Luk 10:41; Joh 20:16, Joh 21:15

why : Act 22:7, Act 22:8, Act 26:14, Act 26:15; Isa 63:9; Zec 2:8; Mat 25:40,Mat 25:45, Mat 25:46; 1Co 12:12; Eph 5:30

TSK: Act 9:5

Who : 1Sa 3:4-10; 1Ti 1:13

I am : Act 26:9

it is : Act 5:39; Deu 32:15; Job 9:4, Job 40:9, Job 40:10; Psa 2:12; Isa 45:9; 1Co 10:22

TSK: Act 9:6

trembling : Act 16:29, Act 24:25, Act 24:26; 1Sa 28:5; Isa 66:2; Hab 3:16; Phi 2:12

what : Act 2:37, Act 16:30, Act 22:10; Luk 3:10; Rom 7:9, Rom 10:3; Jam 4:6

Arise : Act 9:15, Act 26:16; Eze 16:6-8; Mat 19:30; Rom 5:20, Rom 9:15-24, Rom 10:20; Gal 1:15, Gal 1:16; 1Ti 1:14-16

and it : Act 10:6, Act 10:22, Act 10:32, Act 11:13, Act 11:14; Psa 25:8, Psa 25:9, Psa 25:12, Psa 94:12; Isa 57:18

TSK: Act 9:7

Act 22:9, Act 26:13, Act 26:14; Dan 10:7; Mat 24:40,Mat 24:41

TSK: Act 9:8

he saw : Act 9:18, Act 13:11, Act 22:11; Gen 19:11; Exo 4:11; 2Ki 6:17-20

TSK: Act 9:9

Act 9:11, Act 9:12; 2Ch 33:12, 2Ch 33:13, 2Ch 33:18, 2Ch 33:19; Est 4:16; Jon 3:6-8

TSK: Act 9:10

there : Act 22:12

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

Ananias : Act 9:4

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

TSK: Act 9:11

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

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

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

TSK: Act 9:12

Act 9:10,Act 9:17, Act 9:18

TSK: Act 9:13

Lord : Exo 4:13-19; 1Sa 16:2; 1Ki 18:9-14; Jer 20:9, Jer 20:10; Eze 3:14; Jon 1:2, Jon 1:3; Mat 10:16

how : Act 9:1, Act 8:3, Act 22:4, Act 22:19, Act 22:20, Act 26:10,Act 26:11; 1Ti 1:13-15

TSK: Act 9:14

here : Act 9:2, Act 9:3

call : Act 9:21, Act 7:59 *Gr: Act 22:16; Rom 10:12-14; 1Co 1:2; 2Ti 2:22

TSK: Act 9:15

Go : Exo 4:12-14; Jer 1:7; Jon 3:1, Jon 3:2

a chosen : Act 13:2; Jer 1:5; Joh 15:16; Rom 1:1, Rom 9:21-24; Gal 1:1, Gal 1:15, Gal 1:16; 2Ti 1:11; 2Ti 2:4, 2Ti 2:20,2Ti 2:21; Rev 17:14

to bear : Act 21:19, Act 22:21, Act 26:17-20; Rom 1:5, Rom 1:13-15, Rom 11:13, Rom 15:15-21; 1Co 15:10; Gal 2:7, Gal 2:8; Eph 3:7, Eph 3:8; Col 1:25-29; 1Ti 2:7

and kings : Act 25:22-27, Act 26:1-11, Act 27:24; Mat 10:18; 2Ti 4:16, 2Ti 4:17

the children : Act 28:17-31

TSK: Act 9:16

I will : Act 20:22, Act 20:23, Act 21:11; Isa 33:1; Mat 10:21-25; Joh 15:20, Joh 16:1-4; 1Co 4:9-13; 2Co 11:23-27; 2Ti 1:12, 2Ti 2:9, 2Ti 2:10, 2Ti 3:11

for : Act 9:14; Mat 5:11, Mat 24:9; 1Pe 4:14; Rev 1:9

TSK: Act 9:17

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

TSK: Act 9:18

immediately : 2Co 3:14, 2Co 4:6

and was : Act 2:38, Act 2:41, Act 13:12, Act 13:13, Act 13:37, Act 13:38, Act 22:16

TSK: Act 9:19

when : Act 27:33-36; 1Sa 30:12; Ecc 9:7

Then : Act 26:20; 1Sa 10:10-12; Gal 1:17

TSK: Act 9:20

straightway : Act 9:27, Act 9:28; Gal 1:23, Gal 1:24

that : Act 8:37; Psa 2:7, Psa 2:12; Mat 26:63-66, Mat 27:43, Mat 27:54; Joh 1:49, Joh 19:7, Joh 20:28, Joh 20:31; Rom 1:4; Gal 2:20; 1Jo 4:14, 1Jo 4:15; Rev 2:18

TSK: Act 9:21

amazed : Act 2:6, Act 2:12, Act 4:13; Num 23:23; Psa 71:7; Isa 8:18; Zec 3:8; 2Th 1:10; 1Jo 3:1

Is not : Act 3:10; Mat 13:54, Mat 13:55; Mar 5:15-20; Joh 9:8, Joh 9:9

destroyed : Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 8:3; Gal 1:13-24

TSK: Act 9:22

increased : Gen 49:24; Job 17:9; Psa 84:7; Isa 40:29; 2Co 12:9, 2Co 12:10; Phi 4:13

confounded : Act 6:9, Act 6:10, Act 18:27, Act 18:28; Luk 21:15; 1Co 1:27

proving : Act 17:3, Act 18:5, Act 28:23; Luk 24:44, Luk 24:45

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 9:1

And Saul - See the notes on Act 7:58; Act 8:3. He had been engaged be fore in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale.

Yet breathing out - Not satisfied with what he had done, Act 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the Classics (Schleusner). It is a favorite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter."So Theocritus: "They came unto the assembly breathing mutual slaughter"(Idyll. 22:82).

Threatening - Denunciation; threatening them with every breath the action of a man violently enraged, and who was bent on vengeance. It denotes also "intense activity and energy in persecution."

Slaughter - Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Act 26:10-11. From this latter place it seems that he had been concerned in putting many of them to death.

The disciples of the Lord - Against Christians.

Went unto the high priest - See the notes on Mat 2:4. The letters were written and signed in the name and by the authority of the Sanhedrin, or written and signed in the name and by the authority of the Sanhedrin, or Great Council of the nation. The high priest did it as president of that council. See Act 9:14, and Act 22:5. The high priest at that time was Theophilus, son of Ananus, who had been appointed at the feast of Pentecost, 37 a.d., by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year (Kuinoel).

Barnes: Act 9:2

And desired of him - This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.

Letters - Epistles, implying a commission to bring them to Jerusalem for trial and punishment. From this it seems that the Sanhedrin at Jerusalem claimed jurisdiction over all synagogues everywhere.

To Damascus - This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about 120 miles northeast of Jerusalem, and about one 190 miles southeast of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called "Abana,"2Ki 5:12. About 5 miles from the city is a place called the "meeting of the waters,"where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the "paradise on earth."It is mentioned often in the Old Testament. It was a city in the time of Abraham, Gen 15:2. By whom it was founded is unknown. It was taken and garrisoned by David A.M. 2992, 2Sa 8:6; 1Ch 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, 2Ki 14:25; 2Ki 16:5; Isa 9:11. It was taken by the Romans A.M. 3939, or about 60 years before Christ, in whose possession it was when Saul went there. It was conquered by the Saracens 713 a.d. About the year 1250, it was taken by the Christians in the Crusades, and was captured 1517 a.d. by Selim, and has been since under the Ottoman emperors.

The Arabians call this city "Damasch, or Demesch, or Schams."It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called "Damascus steel."The population is estimated by Ali Bey at 200,000 (circa 1880’ s); Volney states it at 80,000; Hassel believes it be about 100,000. About 20,000 are Maronites of the Catholic Church, 5,000 are Greeks, and 1,000 are Jews. The road from Jerusalem to Damascus lies between two mountains, not above 100 paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called "Cocab, the star,"in memory of the dazzling light which is here said to have appeared to Saul.

To the synagogues - See the notes on Mat 4:23. The Jews were scattered into nearly all the regions surrounding Judea, and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time 18,000, along with their wives and children ( Jewish Wars , book 2, chapter 20, section 2; book 7, chapter 8, section 7). By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria. See the notes on Act 2:9-11.

That if ... - It would seem that it was not certainly known that there were any Christians there. It was presumed that there were, and probably there was a report of that kind.

Of this way - Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.

He might bring them ... - To be tried. The Sanhedrin at Jerusalem claimed jurisdiction over religious opinions, and their authority would naturally be respected by foreign Jews.

Barnes: Act 9:3

And as he journeyed - On his way, or while he was traveling. The place where this occurred is not known. Irby and Mangles say it is "outside the eastern gate."In the Boat and Caravan it is described as about a mile from the town, and near the Christian burying-ground which belongs to the Armenians. All that we know of it is that it was near to Damascus.

And suddenly - Like a flash of lightning.

There shined round about him ... - The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was thus alarmed and brought to reflection. That God might make use of such means cannot be denied. But to this supposition in this case there are some unanswerable objections:

(1)    It was declared to be the appearance of the Lord Jesus: Act 9:27, "Barnabas declared unto them how that he had ‘ seen the Lord in the way;’ "1Co 15:8, "And last of all he was seen of me also"; 1Co 9:1, "Have I not seen Jesus Christ our Lord?"

(2)\caps1     t\caps0 hose who were with Saul saw the light, but did not hear the voice, Act 22:9. This is incredible on the supposition that it was a flash of lightning near them.

(3)\caps1     i\caps0 t was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4)    It was as easy for Jesus to appear in a supernatural manner as to appear amidst thunder and lightning. That the Lord Jesus appeared is distinctly affirmed, and we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that special splendor which they denominated the Shechinah. In this way he went before them into the land of Canaan, Exo 13:21-22; compare Isa 4:5-6. This appearance or visible manifestation they called the "glory of"Yahweh, is. Isa 6:1-4; Exo 16:7, "in the morning ye shall see the glory of the Lord"; Act 9:10; Lev 9:23; Num 14:10; Num 16:19, Num 16:42; Num 24:16; 1Ki 8:11; Eze 10:4. See the notes on Luk 2:9, "The glory of the Lord shone round about them."

\caps1 (2) t\caps0 he Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. See the notes on Mat 17:1-5.

\caps1 (3) h\caps0 e had spoken of similar glory as pertain that with which he had been invested before his incarnation, and to which he would return; Joh 17:5, "And now, Father, glorify thou me with the glory which I had with thee before the world was"; Mat 25:31, "The Son of Man shall come in his glory."Compare Mat 16:27; Mat 19:28. To this glory he had returned when he left the earth.

\caps1 (4) i\caps0 t is a sentiment which cannot be shown to be incorrect, that the various appearances of "the angel of Yahweh,"and of Yahweh, mentioned in the Old Testament, were appearances of the Messiah the God who would be incarnate - the special protector of his people. See Isa 6:1-13; compare with Joh 12:41.

\caps1 (5) i\caps0 f the Lord Jesus appeared to Saul, it would be in his appropriate glory and honor as the ascended Messiah. That he did appear is expressly affirmed.

\caps1 (6) t\caps0 his was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1Co 9:1-2. The design was further to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory Joh 17:5; a calling up a new witness to the fact of his resurrection, and of his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

\caps1 (7) w\caps0 e are to regard this appearance, therefore, as the reappearance of the Shechinah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven - From above; from the sky. In Act 26:13, Paul says that the light was above the brightness of the sun at mid-day.

Barnes: Act 9:4

And he fell to the earth - He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigor) was turned into corruption, and I retained no strength."The effect was such as to overpower the body.

And heard a voice - The whole company heard a voice Act 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.

Saying unto him ... - This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.

Saul, Saul - A mode of address that is emphatic. The repetition of the name would fix his attention. Thus, Jesus addresses Martha Luk 10:41, and Simon Luk 22:31, and Jerusalem Mat 23:37.

Why - For what reason. Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus and his church is without cause. See the notes on Joh 15:25, "They hated me without a cause."

Persecutest - See the notes on Mat 5:11.

Thou me? - Christ and his people are one, Joh 15:1-6. To persecute them, therefore, was to persecute him, Mat 25:40, Mat 25:45.

Barnes: Act 9:5

And he said, Who art thou, Lord? - The word "Lord"here, as is frequently the case in the New Testament, means no more than "sir,"Joh 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said - In this place the word "Lord"is used in a higher sense, to denote "the Saviour."It is his usual appellation. See the notes on Act 1:24.

I am Jesus - It is clear, from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form - whether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. Though it was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, yet he designed to convert him in a natural way. He arrested his attention; he filled him with alarm at his guilt; and then he presented the truth respecting himself. In Act 22:8, the expression is thus recorded: "I am Jesus of Nazareth,"etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole. This declaration was suited especially to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation. "I am Jesus the Nazarene, the object of your contempt and scorn."Yet Saul saw him now invested with special glory.

It is hard ... - This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus, Euripides, Bacch., 791, "I, who am a frail mortal, should rather sacrifice to him who is a god, than, by giving place to anger, kick against the goads."So Pindar, Pyth., 2:173, "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct."So Terence, Phome., 1, 2, 27, "It is foolishness for thee to kick against a goad."Ovid has the same idea, Tristam, ii. 15. The word translated "pricks"here κέντρον kentron means properly "any sharp point which will pierce or perforate,"as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus, Shamgar killed 600 men with one of them, Jdg 3:31. Compare 1Sa 13:21. The expression "to kick against the prick"is derived from the action of a stubborn and unyielding ox kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing, it comes to denote "an obstinate and refractory disposition and course of conduct, resisting the authority of him who has a right to command, and opposing the leadings of Providence, to the injury of him who makes the resistance."It denotes "rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty."This is the condition of every sinner. If people wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against his dealings. They should not complain against their Creator. They should not resist the claims of their consciences. By all this they only injure themselves. No man can resist God or his own conscience and be happy. People evince this temper in the following ways:

(1) By violating plain laws of God.

\caps1 (2) b\caps0 y attempting to resist his claims.

\caps1 (3) b\caps0 y refusing to do what their conscience requires.

\caps1 (4) b\caps0 y attempting to free themselves from serious impressions and alarms.

\caps1 (5) b\caps0 y pursuing a course of vice and wickedness against what they know to be right.

\caps1 (6) b\caps0 y refusing to submit to the dealings of Providence. And,

(7) In any way by opposing God, and refusing to submit to his authority, and to do what is right.

Barnes: Act 9:6

And he, trembling - Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.

And astonished - At what he saw.

Lord, what wilt thou have me to do? - This indicates a subdued soul, a humbled spirit. Just before, he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the Sanhedrin; now he renounced their authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the mind of the sinner when he is converted. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do what he requires. We may further remark here that this indicates the true nature of conversion. It is decided, prompt immediate. Paul did not debate the matter Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness - with a readiness which showed what he would yet be, he gave himself up at once, and entirely, to the Lord Jesus, evidently with a purpose to do his will alone. This was the case also with the jailor at Philippi, Act 16:30. Nor can there be any real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion then by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.

Go into the city - Damascus. They were near it, Act 9:3.

And it shall be told thee - It is remarkable that he was thus directed. But we may learn from it:

(1) That even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.

\caps1 (2) t\caps0 he aid of others, and especially ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle; the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt, but still he was dependent on an humble disciple in Damascus to be instructed in what he should do.

\caps1 (3) t\caps0 hose who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.

\caps1 (4) s\caps0 uch remarkable conversions are suited to induce the subjects of the change to seek counsel and direction. They produce humility; a deep sense of sin and of unworthiness; and a willingness to be taught and directed by anyone who can point out the way of duty and of life.

Barnes: Act 9:7

And the men which journeyed with him - Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travelers with whom Saul had accidentally fallen in.

Stood speechless - In Act 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul, Act 26:14. In this place Act 9:7 the historian is speaking of what occurred after the first alarm. There is no improbability that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word "speechless" ἐννεοὶ enneoi properly denotes "those who are so astonished or stupefied as to be unable to speak."In the Greek writers it means those who are deaf-mutes.

Hearing a voice - Hearing a sound or noise. The word here rendered "voice"is thus frequently used, as in Gen 3:8; 1Sa 12:18; Psa 29:3-4; Mat 24:31 (Greek); 1Th 4:16. In Act 22:9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me."In this place, the words "heard not the voice"must be understood in the sense of "understanding the words,"of hearing the address, the distinct articulation, which Paul heard. They heard a "noise"; they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance occurs in Joh 12:28-29, when the voice of God came from heaven to Jesus, "The people who stood by and heard it said it thundered."They heard the sound, the noise; they did not distinguish the words addressed to him. See also Dan 10:7, and 1Ki 19:11-13.

Barnes: Act 9:8

When his eyes were opened - He naturally closed them at the appearance of the light, and in his fright kept them closed for some time.

He saw no man - This darkness continued three days, Act 9:9. There is no reason to suppose that there was a miracle in this blindness, for in Act 22:11, it is expressly said to have been caused by the intense light. "And when I could not see for the glory of that light,"etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called "amaurosis,"or more commonly "gutta serena."It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodic, coming on suddenly, continuing for three or four days, and then disappearing (Webster). A disease of this kind is often caused by excessive light. When we look at the sun, into a furnace, or into a crucible with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. "In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia; if during the night, it is called hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month"(the Edinburgh Encyclopedia’ s "Surgery"). A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis (Kuinoel in loco) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found to be one of the best remedies for restoring sight in such cases.

Barnes: Act 9:9

And neither did eat nor drink - Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained as to destroy his inclination for food, and to produce involuntary fasting. We are to remember also that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he had not found comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Sail’ s case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the ease, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he will obtain peace. That sinners do not sooner obtain peace is because they do not sooner submit themselves to God.

Barnes: Act 9:10

A certain disciple - A Christian. Many have supposed that he was one of the 70 disciples. But nothing more is certainly known of him than is related here. He had very probably been some time a Christian Act 9:13, and had heard of Saul, but was personally a stranger to him. In Act 22:12, it is said that he was a devout man according to the Law, having a good report of all the Jews which dwelt there. There was wisdom in sending such a Christian to Saul, as it might do much to conciliate the minds of the Jews there toward him.

Said the Lord - The Lord Jesus is alone mentioned in all this transaction. And as he had commenced the work of converting Saul, it is evident that he is intended here. See the notes on Act 1:24.

In a vision - Perhaps by a dream. The main idea is, that he revealed his will to him in the case. The word "vision"is often used in speaking of the "communications"made to the prophets, and commonly means that future events were made to pass in review before the mind, as we look upon a landscape. See the notes on Isa 1:1; compare Gen 15:1; Num 12:6; Eze 11:24; Act 10:3; Act 11:5; Act 16:9; Dan 2:19; Dan 7:2; Dan 7:1-2, Dan 7:26; Dan 10:7. See the notes on Mat 17:9.

Barnes: Act 9:11

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

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

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

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

\caps1 (2) i\caps0 t is always the attendant of true conviction for sin that we pray. The convicted Sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before, he was too proud to pray; now, he is willing to humble himself and to ask for mercy.

\caps1 (3) i\caps0 t is a sufficient indication of the character of any man to say, "Behold, he prays."It at once tells us, better than volumes would without this, what is his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at the same time the indication of his state with God, and the pledge that he will do his duty to people. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him; and are willing to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprised of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former prejudices, and to seek him, and to acknowledge him as a brother.

Barnes: Act 9:12

And he hath seen in a vision ... - When this was shown to Saul, or how, is not recorded. The vision was shown to Saul to assure him when Ananias came that he was no impostor. He was thus prepared to receive consolation from this disciple. He was even apprised of his name, that he might be the more confirmed.

Barnes: Act 9:13-14

I have heard by many ... - This was in the vision, Act 9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such a one should need his counsel, and afraid, perhaps, of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias, and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere.

By many - Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident Act 9:14 that Ananias had been apprised, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus.

To thy saints - Christians; called saints ἅγιοι hagioi because they are holy, or consecrated to God.

Barnes: Act 9:15

Go thy way - This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them.

A chosen vessel - The usual meaning of the word "vessel"is well known. It commonly denotes a "cup or basin,"such as is used in a house. It then denotes "any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating."In the Scriptures it is used to denote the "instrument"or "agent"which God employs to convey his favors to mankind, and is thus employed to represent the ministers of the gospel, 2Co 4:7; 1Th 4:4. Compare Isa 10:5-7. Paul is called "chosen"because Christ had "selected"him, as he did his other apostles, for this service. See the notes on Joh 15:16.

To bear my name - To communicate the knowledge of me.

Before the Gentiles - The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as especially called to be the apostle of the Gentiles, Rom 11:13; Rom 15:16; Gal 2:8.

And kings - This was fulfilled, Act 25:23, etc.; Act 26:32; Act 27:24.

And the children of Israel - The Jews. This was done. He immediately began to preach to them, Act 9:20-22. Wherever he went, he preached the gospel first to them, and then to the Gentiles, Act 13:46; Act 28:17.

Barnes: Act 9:16

For I will show him ... - This seems to be added to encourage Ananias. He had feared Saul. The Lord now informs him that Saul, hitherto his enemy, would ever after be his friend. He would not merely profess repentance, but would manifest the sincerity of it by encountering trials and reproaches for his sake. The prediction here was fully accomplished, Act 20:23; 2Co 11:23-27; 2Ti 1:11-12.

Barnes: Act 9:17

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.

Barnes: Act 9:18

As it had been scales - ὡσεὶ λεπίδες hōsei lepides . The word ὡσεὶ hōsei , "as it had been,"is designed to qualify the following word. It is not said that scales literally fell from his eyes, but that an effect followed as if scales had been suddenly taken off. Evidently, the expression is deigned to mean no more than this. The effect was such as would take place if some dark, imperious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the restoration to sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve (Act 9:8-9, note), it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth. No such thing is affirmed, and no such thing would have met the case. The word translated "scales"is used nowhere else in the New Testament. It means properly "the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated, as scales of iron, bone, or a piece of bark, etc."(Webster). An effect similar to this is described in Tobit 11:8, 13. It is evident that there was a miracle in the healing of Saul. The "blindness"was the natural effect of the light. The "cure"was by miraculous power. This is evident:

(1) Because there were no means used that would naturally restore the sight. It may be remarked here that "gutta serena"has been regarded by physicians as one of the most incurable of diseases. Few cases are restored, and few remedies are efficacious (See the Edinburgh Encyclopedia’ s "Surgery"on Amaurosis.)

(2) Ananias was sent for this very purpose to heal him, Act 9:17.

\caps1 (3) t\caps0 he immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and it was thus put beyond a question that it was a miracle.

And was baptized - In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Act 2:41; Act 8:12, Act 8:36-39.

Barnes: Act 9:19

Had received meat - Food. The word "meat"has undergone a change since our translation was made. It then meant, as the original does, food of all kinds.

With the disciples - With Christians, compare Act 2:42.

Order? certain days with the disciples? - Certain days: How long is not known. It was long enough, however, to preach the gospel, Act 9:22; Act 26:20. It might have been for some months, as he did not go to Jerusalem under three years from that time. He remained some time at Damascus, and then went to Arabia, and returned again to Damascus, and then went to Jerusalem, Gal 1:17. This visit to Arabia Luke has omitted, but there is no contradiction. He does not affirm that he did not go to Arabia.

We have now passed through the account of one of the most remarkable conversions to Christianity that has ever occurred that of the apostle Paul. His conversion has always been justly considered as a strong proof of the Christian religion. Because:

(1) This change could not have occurred by any lack of fair prospects of honor. He was distinguished already as a Jew. He had had the best opportunities for education that the nation afforded. He had every prospect of rising to distinction and office.

\caps1 (2) i\caps0 t could not have been produced by any prospect of wealth or fame by becoming a Christian. Christians were poor; and to be a Christian then was to be exposed to contempt, to persecution, and to death. Saul had no reason to suppose that he would escape the common lot of Christians.

\caps1 (3) h\caps0 e was as firmly opposed to Christianity before his conversion as possible. He had already distinguished himself for his hostility. Infidels often say that Christians are prejudiced in favor of their religion. But here was a man, at first a bitter infidel, and a deadly foe to Christianity. All the prejudices of his education, all his prospects, all his former views and feelings, were opposed to the gospel of Christ. He became, however, one of its most firm advocates and friends, and it is for infidels to account for this change. There must have been some cause, some motive for it; and is there anything more rational than the supposition that Saul was convinced in a most striking and wonderful manner of the truth of Christianity?

\caps1 (4) h\caps0 is subsequent life showed that the change was sincere and real. He encountered danger and persecution to evince his attachment to Christ; he went from land to land, and exposed himself to every peril and every form of obloquy and scorn, always rejoicing that he was a Christian, and was permitted to suffer as a Christian, and has thus given the highest proofs of his sincerity. If such sufferings and such a life were not evidences of sincerity, then it would be impossible to fix on any circumstances of a man’ s life that would furnish proof that he was not a deceiver.

\caps1 (5) i\caps0 f Paul was sincere; if his conversion was genuine, the Christian religion is true. Nothing else but a religion from heaven could produce this change. There is here, therefore, the independent testimony of a man who was once a persecutor; converted in a wonderful manner; his whole life, views, and feelings revolutionized, and all his subsequent career evincing the sincerity of his feelings and the reality of the change. He is just such a witness as infidels ought to be satisfied with; a man once an enemy; a man whose testimony cannot be impeached; a man who had no interested motives, and who was willing to stand forth anywhere, and avow his change of feeling and purpose. We adduce him as such a witness; and infidels are bound to dispose of his testimony, or to embrace the religion which he embraced.

\caps1 (6) t\caps0 he example of Saul does not stand alone. Hundreds and thousands of enemies; persecutors, and slanderers have been changed, and every such one becomes a living witness of the power and truth of the Christian religion. The scoffer becomes reverent; the profane man learns to speak the praise of God; the sullen, bitter foe of Christ becomes his friend, and lives and dies under the influence of his religion. Could better proof be asked that this religion is from God?

Barnes: Act 9:20

And straightway - Immediately. It was an evidence of the genuineness of his conversion that he was willing at once to avow himself to be the friend of the Lord Jesus.

He preached Christ - He proclaimed that Jesus was the Christ. See Act 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. The reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was whether Jesus was the Christ, and was therefore the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues anyone had a right to speak who was invited by the officiating minister. See Act 13:15.

That he is the Son of God - That he is the Messiah.

Barnes: Act 9:21

Were amazed - Amazed at his sudden and remarkable change.

That destroyed - That opposed; laid waste; persecuted. Compare Gal 1:13.

For that intent - With that design, that he might destroy the church at Damascus.

Barnes: Act 9:22

Increased the more in strength - His conviction of the truth of the Christian religion became stronger every day, and hence his moral strength or boldness increased.

And confounded - See Act 2:6. The word here means "confuted."It means also occasionally "to produce a tumult or excitement,"Act 19:32; Act 21:31. Perhaps the idea of producing such a tumor is intended to be conveyed here. Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement - a very common effect of close and conclusive argumentation.

Proving that this - This Jesus.

Is very Christ - Greek: that this is the Christ. The word "very"means here simply in the Greek: ὁ Χριστός ho Christos . It means that Paul showed by strong and satisfactory arguments that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived, but the evangelist has not seen fit to record them.

Poole: Act 9:1

Act 9:1-9 Saul, going towards Damascus, is encompassed with a

light from heaven, falleth to the earth, is called by

Christ, and led blind to Damascus.

Act 9:10-22 Ananias is sent to him, by whom he is restored to sight,

and baptized: he straightway preacheth Christ boldly.

Act 9:23-25 The Jews of Damascus seek to kill him.

Act 9:26-30 He goeth to Jerusalem, and is brought to the apostles

by Barnabas: preaching boldly against the Grecians, he

is again in danger of his life, and is sent to Tarsus.

Act 9:31 The church hath rest, and is multiplied,

Act 9:32-35 Peter cureth Eueas of the palsy at Lydda,

Act 9:36-43 and raiseth Tabitha to life at Joppa.

St. Luke intending a narrative of the wonderful conversion

of St. Paul, lets us know what manner of person he was before his

conversion, that none might despond of the grace of God, who earnestly

and heartily seek it.

Breathing out threatenings and slaughter so full of rage within,

that the stream was outwardly apparent, which that inward fire had

sent forth: nothing less than destruction of the church is aimed at by

its enemies; whilst Saul was one of them he hunted after their

precious life too.

The high priest who did usually preside in their great council,

in which they took cognizance of such matters; The blood of Stephen did

not quench their thirst, but increased it; they would spill more still.

Poole: Act 9:2

To the synagogues this council, though it sat at Jerusalem, had a power (whether commanding or recommending) over all the synagogues within or without Judea.

Of this way this was eminently so called, being the way of God, and the way of life, and the only right and true way: any profession, persuasion, or manner of life, is called a way frequently in Scripture, 1Ki 15:26 Psa 91:2 .

Men or women it speaks their extraordinary rage, that would not spare the weaker sex, who are generally spared on that account.

Bring them bound which shows that he carried many with him, to the further aggravation of his sin.

Unto Jerusalem where they had power to judge of such things, and out of which it was impossible that a prophet should perish, Luk 13:33 .

Poole: Act 9:3

He was near to Damascus before this wonderful vision, that, being struck blind, he might be the sooner led thither; as also, that the miracle might be more easily and publicly known, Damascus being the chief city of Syria; and, though about six days’ journey from Jerusalem, inhabited by many Jews. This was done at noon day, the rather, that the light which Paul saw might appear to be beyond that which the sun gives; and this light was a symbol of that inward light, wherewith his mind was now to be enlightened; as also of the purity of the doctrine he was to preach, and holiness of his life which he was to lead; and most probably it was caused by the glorified body of Christ, which appeared unto him.

Poole: Act 9:4

Saul fell to the earth struck with the amazing light and terrible voice of Christ; as also with the sense of the presence of God, which he knew was thus reverenced by Daniel, Dan 8:17 10:9 .

Saul, Saul the name Saul is the rather mentioned, to mind him and us of his persecuting of Christ in his members, as his name sake had persecuted David, who was a type of Christ; and it is ingeminated, or doubled, not only to rouse and awaken Saul, but to testify his love to him, and commiseration of him.

Why persecutest thou me? Christ was in heaven, beyond Saul’ s rage; but Christ and his church make but one body. Thus Christ says, I was hungry and thirsty, Mat 25:35 . And in all their afflictions he is afflicted, Isa 63:9 . But me is here emphatically spoken, as if our Saviour had minded him of his great love and mercy to him, in dying and suffering for him; and why then should he persecute him?

Poole: Act 9:5

Who art thou, Lord? Saul was in a great consternation and doubting, whether it was God, or an angel.

Jesus whom thou persecutest: though he did not intend this persecution against Christ, yet our Saviour looks upon the good or evil done unto his members as done unto himself.

It is hard for thee to kick against the pricks: this kicking against the pricks is a proverbial speech, taken either from oxen or slaves, whom they used with goads to prick on to their work, which when they kicked against, or opposed themselves to, they did not hurt the goads or pricks, but themselves; so shall all persecutors find that their mischiefs recoil upon themselves; Christ and his members shall be made here glorious by it: this metaphor is common in Scripture, Deu 32:15 1Sa 2:29 . The pricks Saul had kicked against, were the sermons and miracles of St. Stephen and others.

Poole: Act 9:6

Lord, what wilt thou have me to do? Saul, being thoroughly humbled, and brought to resign himself wholly to God, makes this question, giving up himself as a white paper, for Christ to write what he would upon: he had thought he had done God good service, (as it is said many persecutors should think so too, Joh 16:2 ), but he is now powerfully brought off from his obstinacy in that persuasion.

Go into the city Damascus, which was near at hand. Whether Christ revealed his gospel now unto him, or in the three days in which he remained blind in Damascus, Act 9:9 , is not so certain; but it is certain that he was Xristo didaktov , taught immediately by Christ himself, as he testifies. Gal 1:12 , and in that, without any further instruction, he was baptized, Act 9:17,18 : yet many things might be left for Ananias to confirm him in; and God, by this sending of him to Ananias, would honour his own ordinance, and recommend the ministry and use of means, which are the power of God unto salvation, Rom 1:16 : and thus, though God could have instructed Cornelius by the angel which appeared unto him, Act 10:3 , yet he is commanded to send for Peter, and to hear from him what he ought to do, Act 9:5,6 .

Poole: Act 9:7

Stood speechless: in Act 26:14 , these men are said to be fallen to the earth as well as Saul, which they might at first be, and now rose up; or rather, by standing still here is only meant, they, being sorely amazed, remained in the place in which they were, without going forward: thus the angel forbade Lot and his family to stay or stand in the plain, Gen 19:17 , meaning that they should hasten forward.

Hearing a voice the greater difficulty is, to reconcile these words with Act 22:9 , where it is expressly said, that these men did not hear the voice; but it is there added, of him that spake unto Saul; so that they might hear the voice of Saul, as it is said in this place, and wonder whom he spake unto, or what he spake about, they not hearing the voice or him that spake unto him, as in Act 22:9 it is said: and it seems very likely that they should not hear the voice of Christ, for we read not that any of them were converted; and being left in their infidelity, they were in some respects the more undeniable witnesses of a great part of that miracle. But if it be understood of the voice of Christ in both places, then they might hear it, as it is said here, inarticulately, or the noise which that voice made; but not hear it articulately, or so as to understand it, as in a parallel case, Joh 12:29 , the people are said to hear the voice that spake nnto Christ from heaven, yet they heard so confusedly, as that they thought it had only, been thunder. To be sure, they who are converted, and they who are not converted, by the word of God, may hear the word; but after a very different manner; they that are converted by it only hearing it inwardly, spiritually, effectually.

But seeing no man these fellow travellers with St. Paul are said to see no man, but the expression here imports their doing their utmost for to see him that spake: thus God made a difference, Dan 10:7 , in the vision we read of there.

Poole: Act 9:8

When his eyes were opened when he opened his eyes as at other times, when he did rise to see, the glorious light had so dazzled him, that he could see nothing: thus Saul as, and all men are, before their conversion; he had the shape of a man, and of one learned in the law, when notwithsanding he is blind, and sees or knows nothing as he ought to know.

Poole: Act 9:9

Some have thought that in these three days Paul had that rapture into the third heavens, which he speaks of, 2Co 12:2 ; but that seems rather to have been afterwards; God would, however, by this humble and try him, and excite his dependence wholly upon him, and that he might value his restored sight the more.

Neither did eat nor drink that by fasting he might be more intent in prayer; for fasting does prepare for prayer, and therefore fasting and prayer are so often put together, Mat 17:21 Act 13:3 . In those places they could fast longer without prejudice to their health, than amongst us, and, as I might add, were more willing to fast for any spiritual advantage than we are.

Poole: Act 9:10

Ananias he was of good repute for zeal and holiness. as appears, Act 22:12 , but whether he was one of the seventy disciples which our Saviour sent out, Luk 10:1 , as some will have, is not certain.

He said, Behold, I am here, Lord thereby showing his willingness to be sent on God’ s message, and to do as God should bid him, as Samuel to Eli, 1Sa 3:5 .

Poole: Act 9:11

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

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

Poole: Act 9:12

If this verse be the words of St. Luke, continuing the history, then they must be included in a parenthesis, the sense being entire without them; but they seem to be the words of the Lord continued to Ananias, telling him how he had provided for his welcome to Saul, contrary to his expectation.

Poole: Act 9:13

I have heard by many of this man his design and commission could not but be noised abroad.

Thy saints: the disciples of Christ are called saints, because:

1. They are dedicated unto the Lord in their baptism.

2. They are called unto holiness.

3. They did then live holily and exemplarily.

4. And so must all that hope for any benefit by their being disciples of Christ, &c.

Poole: Act 9:14

Here Ananias shows the strengh of his excuse; for flesh and blood cried in him, as in Moses, Exo 4:13 , Send by him whom thou wilt send.

Poole: Act 9:15

He is a chosen vessel: the whole world is God’ s fabric, and the church especially is his house: not only in the whole world, but in the visible church, there are all sorts of utensils, some for higher, others for meaner uses; Saul was to be a vessel unto honour, Rom 9:21 , into which the treasures of God’ s word were to be put, 2Co 4:7 , though he was but an earthen vessel: Such was indeed chosen by God to preach the gospel, Gal 1:15,16 , to suffer for Christ’ s name’ s sake, 1Th 3:3 .

To bear my name before the Gentiles: this mystery of the calling of the Gentiles began now to spread abroad, and to be made more known, which was hid in those promises, Isa 49:6 Jer 1:10 .

Poole: Act 9:16

He shall suffer as great things as he ever did cause or inflict; the hatred of his own countrymen the Jews, and the fury of the Gentiles: see the catalogue of them, 2Co 11:23-27 . And were there ever so many sufferings heaped upon one man? And yet, though all these were foretold unto him, and certainly foreknown by him, he would preach the gospel for all that: much was forgiven him, and he loved much.

Poole: Act 9:17

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. Paul’ s 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 Ananias’ s 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.

Poole: Act 9:18

Scales as scales of fish: it was no ordinary blindness, nor from any ordinary cause, and could not have been cured by common means.

Poole: Act 9:19

St. Paul could not but be much weakened with his journey, fear, grief, fasting, and constant praying; and now he takes a prudent care of his health, that he might be further enabled for the service of God, to what place soever he should be appointed.

With the disciples: Saul is no sooner changed, but he changeth his company and acquaintance; he resorts to none of the rabbies of the Jews, but to the disciples of Christ; he would love any, learn of any, that had Christ for their Master.

Poole: Act 9:20

He preahced Christ in the synagogues the apostles spake unto the Jews first, either that they might convert them, or at least take away all excuse from them.

That he is the Son of God which doubtless he spake largely unto, though it be not here expressed; but he had an abundance in his heart, having tasted the power of the grace of God in Christ, and out of his heart his mouth spake.

Poole: Act 9:21

This great change is a most unaccountable thing, and might truly cause amazement; but ex quovis ligno fit Mercurius, cum digitus Dei sit statuarius. Nothing is too hard for that God in whose hand Saul’ s heart was.

Poole: Act 9:22

Increased the more in strength true grace thrives by exercise and opposition: the word here used many take to be a metaphor from builders, who, in erecting their fabrics, fit one piece or part to another, and then bring them and join them together; thus St. Paul did, in bringing forth or quoting the promises in the Old Testament, and showing their exactly being fulfilled in the New Testament, or in the gospel of our Saviour Jesus Christ; and he spake with such an evidence and demonstration of the Spirit, that he did, as it were, constrain men to be of his opinion.

Proving that this is very Christ which was the sum of the gospel.

PBC: Act 9:5

" it is hard for thee to kick against the pricks"

Paul’s Damascus Road experience is an effectual call. Regeneration, new birth or the effectual call is an instantaneous work of grace in which the sinner is brought from death unto life. {Joh 5:25} One is either alive or dead. One is either saved or unsaved. The ability to " kick against the pricks" comes only after one has been born again (given life). Also, it would appear from Ac 9:19-20, that Paul received a revelation of the gospel at this same time. " And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God."  283

PBC: Act 9:19

" straightway he preached Christ in the synagogues"

Paul received a revelation of the gospel at this time. " And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God." 284

Haydock: Act 9:4

Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. (St. Augustine, in Ps. xxx.) ---

Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. (Luke x. 16.)

Haydock: Act 9:5

To kick against the goad. Others translate against the pricks; others, against the sting. The metaphor is taken from oxen kicking, when pricked to go forward. (Witham)

Haydock: Act 9:7

There it shall be told thee, &c. The Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as through its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. (Haydock) ---

Hear the great St. Augustine: "Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church." (De Doct. Chris. lib. i. in prœm. ---

Hearing, &c. This may be reconciled with what is said in the 22nd chapter by supposing they heard only St. Paul speak, or heard only a confused noise, which they could not understand. (Calmet)

Haydock: Act 9:8

And his eyes being open, either by himself, or by others, he saw nothing. See the circumstances related again, chap. xxii. and xxvi. (Witham)

Haydock: Act 9:9

Three days. During the time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. (St. John Chrysostom, hom. xix.)

Haydock: Act 9:12

And he saw a man, &c. This verse, which is by way of a parenthesis, contains the words of the historian, St. Luke, telling us what St. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. (Witham) ---

This verse is a parenthesis. It contains not the words of Christ to Ananias, but St. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. (Menochius)

Haydock: Act 9:15

A vessel of election. A chosen elect vessel, and minister of the gospel. (Witham) ---

Greek: Skeous ekloges, an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, Greek: ode en uperetikon skeuos, he was an excellent and choice character.

Haydock: Act 9:17

Laying his hands on him. This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. (Acts x. 44.) (Witham) ---

This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained ministers, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. (Calmet)

Gill: Act 9:1

And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Psa 27:12 יפח חמס, "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold:

against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath,

he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.

Gill: Act 9:2

And desired of him letters to Damascus,.... Damascus was the head or metropolis of Syria, Isa 7:8 And so Pliny ^z calls it Damascus of Syria: it was a very ancient city; it was in the times of Abraham; his servant Eliezer is said to be of it, Gen 15:2 and some say it was built by him the said Eliezer; though Josephus ^a makes Uz, a grandson of Shem, to be the founder of it; whose surname is conjectured, by some, to be Dimshak, seeing that and Uz differ not in sense: and Justin says ^b, it had its name from Damascus, the king of it, in honour of whom the Syrians made a temple of the sepulchre of his wife Arathis, and her a goddess; after Damascus, he says, Azelus, then Azores, Abraham, and Israel were kings of it. Some think it has its name from blood, and that it signifies a "sack" or bag, or, as Jerom explains, a cup of blood ^c, or one that drinks blood; who says, it is a true tradition, that the field in which Abel was killed by Cain, was in Damascus ^d: but it seems rather to be so called from the redness of the earth about it; for some very good writers affirm, that the earth in the fields of Damascus is like wax tinged with red lead; so if it be read Dammesek, as it commonly is, in the Arabic language, "Damma" signifies to tinge, and "Meshko" is used for "red earth"; or if "Dummesek", as it is in 2Ki 16:10, "Daumo", in the same language, is "permanent", what always abides, and "Meshko", as before, "red earth", and so "Dummesek" is never failing red earth; or if it be Darmesek", as in 1Ch 18:5 the same with Darmsuk", it may be observed, that the Syrians call red earth "Doro sumoko": so that, upon the whole, this seems to be the best etymology of the word ^e, and the rise of the name of this famous city, which Justin calls the most noble city of Syria. It is said ^f to be an hundred and sixty miles from Jerusalem. Here might be many Christians before, and others might flee hither upon this persecution; and Saul, not content with driving them from their native place, persecuted them, as he himself says, to strange cities: and that he might do this with safety to himself, and with the greater force and cruelty to them, he got letters from the high priest, and sanhedrim, at Jerusalem; either recommending him to the Jews at Damascus, and exhorting them to assist him in what he came about; or empowering him to act under his authority, or both: and these were directed to be delivered

to the synagogues; to the rulers of them; for the Jews being numerous in this place, they had more synagogues than one. Josephus says ^g, that under Nero the inhabitants of Damascus killed ten thousand Jews in their own city: and Benjamin Tudelensis ^h in his time says, there were about three thousand Jews (Pharisees), besides two hundred Karaites (or Scripturarians), and four hundred Samaritans, who lived in peace together. Now to these synagogues, and the chief men of them, was Saul recommended for assistance and direction,

that if he found any of this way; of thinking; that were of this sect of religion, and either professed to believe, or preach, that Jesus of Nazareth was the Messiah:

whether they were men or women; without any fear of one, or mercy to the other:

he might bring them bound to Jerusalem; to be examined and punished by the sanhedrim there, as they should think fit; and for this purpose he must take with him a considerable number of men; and that he had men with him is certain from Act 9:7.

Gill: Act 9:3

And as he journeyed, he came near Damascus,.... Some say it was a mile from Damascus: though, no mention is made of his obtaining letters from the high priest, only of his desiring them; yet there is no doubt but they were granted him; the design of the historian, under a divine direction, being to give an account of the temper and disposition of Saul; and he having got them, set out on his journey in high spirits, and proceeded on with the same wicked intentions, till he came near the city; where he designed to open and show his commission, and execute his wrathful purposes; but he is not suffered to go into the city with such a Spirit:

and suddenly there shined round about him a light from heaven; which exceeded the light and brightness of the sun, for it was at midday, Act 26:13 and so the Ethiopic version here inserts this clause, "and it was noon time"; which circumstance shows that the light was very extraordinary; and it was an emblem of that inward and spiritual light which was now quickly communicated to him, light being the first thing in the new, as in the old creation; and of that Gospel light he was hereafter to spread in the world.

Gill: Act 9:4

And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Act 26:14

and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle; Act 26:16 the language he spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul, and which is doubled to denote vehemency and affection; See Gill on Luk 22:31 he knew him as one of his sheep, though straying, and calls him by name, and expostulates with him, wherefore he should persecute him in his members as he did; for the union between Christ and his people is so close, that what is done to them is done to him. There seems to be a considerable emphasis on the word "me"; "me", who have been they surety from everlasting; "me", who hath loved thee and given myself for thee; "me", who have shed my blood, laid down my life, and died for thee; "me", who am now at my Father's right hand, interceding for thee, that grace might be bestowed upon thee, the set time being now come.

Gill: Act 9:5

And he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him standing at the right hand of God; he was in a state of ignorance, and knew neither the person, nor voice of Christ, and yet his heart was so far softened and wrought upon, that he was desirous of knowing who he was;

and the Lord said, I am Jesus, whom thou persecutest. The Alexandrian copy, and the Syriac and Ethiopic versions, "read Jesus of Nazareth"; and one of Beza's copies, and another of Stephens', as in Act 22:8 whose name thou art doing many things against, and whose people thou art destroying:

it is hard for thee to kick against the pricks; or "to resist me", as the Arabic version renders it; and which is the sense of the phrase; it is a proverbial expression, taken from beasts that are goaded, who kick against the goads or pricks, and hurt themselves the more thereby; and Christ uses it, suggesting hereby, that should Saul go on to persecute him and his people, to oppose his Gospel, and the strong evidence of it, in doctrine and miracles, and notwithstanding the present remonstrances made in such an extraordinary manner; he would find himself in the issue greatly hurt by it, and could not rationally expect to succeed against so powerful a person. This clause in the Syriac version is placed at the end of the fourth verse.

Gill: Act 9:6

And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them:

said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are:

and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads:

and it shall be told thee what thou must do; what was appointed for him to do, Act 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.

Gill: Act 9:7

And the men which journeyed with him,.... Out of respect to him, to keep him company; or rather to assist him in his designs:

stood speechless: astonished and amazed, they had not power to speak one word, nor to rise from the ground, and move one step forward; they were as if they were thunderstruck, and fastened to the earth; for this standing is not opposed to their being fallen to the earth, but to their going forward, and only expresses the surprise and stupidity that had seized them:

hearing a voice, but seeing no man; that is, they heard the voice of Saul, saying, who art thou? and what wilt thou have me to do? but saw nobody that he spoke to, which surprised them; for it is certain they did not hear the voice of Christ, that spake to him, Act 22:9 or if they heard the voice of Christ, it was only the sound of his voice, but did not understand what he said; but the former seems rather to be the sense, and the best way of reconciling the two passages.

Gill: Act 9:8

And Saul arose from the earth,.... As he was bid by Christ, Act 9:6

and when his eyes were opened he saw no man; neither Christ, who appeared to him from heaven, whom he had before seen, nor even any of his companions, nor indeed any object: the Syriac version renders it, "he saw nothing"; not anything at all; and the Ethiopic version, "he could not see": when he opened his eye lids, he perceived his sight was gone, and this showed it to be real blindness; and which was an emblem of the ignorance and blindness he had been in:

but they led him by the hand; the men that were with him, perceiving that he could not guide himself, took him by the hand, and led him on his journey;

and brought him into Damascus; and now was fulfilled, at least in part, the prophecy in Zec 9:1.

Gill: Act 9:9

And he was three days without sight,.... Without bodily sight; for otherwise all this while his spiritual sight was increasing, and Christ was giving him by his Spirit a full view of himself, his state and case, and where his salvation was; and a clear insight into the doctrines of the Gospel, which he is said to have by the revelation of Christ, whereby he was fitted for the immediate preaching of it:

and neither did eat nor drink; having no regard unto, or time for either; being filled with grief and sorrow, and true repentance for sin, and taken up in prayer to God, and employed in attending to, and receiving the doctrines of grace, he was afterwards to publish.

Gill: Act 9:10

And there was a certain disciple at Damascus,.... Who perhaps came hither upon the persecution at Jerusalem, or rather might have lived here some time; Act 9:13 that he was more than a private or ordinary disciple of Christ seems manifest, from his being sent to Saul on such an, important affair; from his putting his hands upon him, upon which he was filled with the Holy Ghost; and from his baptizing him: some think he was one of the seventy disciples; some say he was a deacon; but it is certain he was not one of the first seven; others affirm he was a presbyter, and some report that he was afterwards bishop of Damascus, and died a martyr there; but these are things not to be depended on:

named Ananias; a Jewish name, the same with Hananiah, Dan 1:6 there was an high priest of this name, Act 23:2 and it was a name in much use among the Jews; frequent mention is made in the Misnic and Talmudic writings of R. Hananiah, or Ananias:

and to him said the Lord in a vision, Ananias; by "the Lord", is meant the Lord Jesus Christ, as is evident from Act 9:17 who appeared to Ananias in a vision; the Arabic version adds, "by night"; perhaps in a dream, as the angel of the Lord appeared to Joseph the husband of Mary, and called him by his name Ananias, to which he answered:

and he said, behold, I am here, Lord; in like manner as Samuel did, when a child, when the Lord called to him; showing his readiness to hearken to his voice, to do his will, and obey his orders, be they what they would.

Gill: Act 9:11

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

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

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

for one called Saul of Tarsus; or Saul "by name the Tarsian". So it is said ^l of Bigthan and Teresh, Est 6:2 that they were שני טרסיים, "two Tarsians", perhaps citizens of Tarsus, as Saul was. Tarsus was a city in Cilicia, and which Solinus ^m calls the mother of cities, and is the same with the Tarshish of the Old Testament; here Saul was born, and of it he was a citizen; Act 21:39 and therefore is here called Saul of Tarsus, or Saul the Tarsian:

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

Gill: Act 9:12

And hath seen in a vision a man named Ananias,.... Some read this verse in a parenthesis, and take them to be the words of Luke the historian; but it is rather a continuation of the words of Christ, telling Ananias, for his greater encouragement to go to Saul, that he had seen him in a vision, and had knowledge both of his person, and of his name, and of what he was to do to him; for in the vision or dream, he had been represented to him as

coming in; to the house, and into the room where he was:

and putting his hand on him, that he might receive his sight; without which he had been three days, and which he did receive upon Ananias's putting his hands on him.

Gill: Act 9:13

Then Ananias answered, Lord,.... Though Ananias knew that it was the Lord that spoke, and acknowledged his power and dominion, and expressed his readiness to obey his commands; yet there was a timidity in him, and which was the more inexcusable, that it should appear after the Lord had told him of the vision which Saul had had of him; and yet still he was fearful of putting himself into his hands, who had been so violent a persecutor; and therefore obliquely excuses himself, by observing what Saul had done at Jerusalem, and the powers he came with to Damascus:

I have heard by many of this man; which shows that Ananias had been at Damascus some time, and was not an eyewitness of the havoc Saul made of the church, only had the account of it from others; and these many who fled to Damascus upon the persecution, which Saul was at the head of; and being so, was particularly spoken of, and his name was well known, and was become infamous for his cruelty and barbarity;

how much evil he hath done to thy saints at Jerusalem; by entering into their houses with violence, haling men and women from thence, committing them to prison, and persecuting them unto death. Believers in Christ are called his "saints", because separated by his grace for his service, and sanctified by his Spirit, and to whom he is made sanctification; and because they live holy lives and conversations; all which is an aggravation of the evil done them, and which will be avenged by Christ in his own time.

Gill: Act 9:14

And here he hath authority from the chief priests,.... His fury and madness against the saints did not stop at Jerusalem, but he had received a commission from the sanhedrim to go to Damascus, where he now was:

to bind all that call on thy name; to take up all such persons and put them in bonds, and carry them bound to Jerusalem, whom he should find either praying to Christ, as God, as the first Christians used to do, and which is no inconsiderable proof of the deity of Christ; or professing the name of Christ, or were called by it.

Gill: Act 9:15

But the Lord said unto him, go thy way,.... The Syriac version reads, "arise, go thy way"; make no delay, nor any excuse, there is no reason for it; nothing is to be feared from him:

for he is a chosen vessel unto me; a choice and excellent one, full of the heavenly treasure of the Gospel, full of the gifts and graces of the Spirit, and so very fit and richly qualified for the use and service of Christ; and was כלי חמדתה, "a vessel of desire", or a desirable one, as the Jews speak ⁿ: or he was, to render the words literally, "a vessel of election"; both an instrument gathering in the election, or the elect of God, through the preaching of the Gospel; and was himself chosen of God, both to grace and glory, a vessel of mercy, and of honour prepared for glory; and was separated, predestinated, and appointed to the Gospel of God, to preach it among the Gentiles; which sense is confirmed by what follows:

to bear my name before the Gentiles, and kings, and the children of Israel; by "the name" of Christ is meant his Gospel, which is a declaration of his person, perfections, glories, and excellencies, of his offices, grace, righteousness, and salvation; and to "bear" it, is to preach it, to carry it about, spread abroad, and propagate it; in allusion either to the prophets of old, whose prophecies are often called a "burden", which they bore and carried to the several nations to whom they were sent; or to the Levites bearing the tabernacle of the Lord, and its vessels, "be ye clean that bear the vessels of the Lord", Isa 52:11. Upon which Aben Ezra has this note,

"they are the Israelites, נושאי התורה, "that bear the law";''

but Saul was a chosen vessel to bear the Gospel; or to the sower of seed, Psa 126:6 "before the Gentiles", or nations of the world; and he was an apostle, and teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision was particularly committed to him: and before "kings", as he did before Agrippa, king of the Jews, and before Nero, emperor of Rome; and his bonds for the Gospel, and so the Gospel through his bonds became manifest in all the palace, or court of Caesar. And before

the children of Israel; the Jews, to whom he first preached it; but when they put it away he turned to the Gentiles, and afterwards, before the Jews, he bore a testimony for it.

Gill: Act 9:16

For I will show him,.... In vision, and by prophecy, either now, or hereafter; or by facts, as they come upon him:

how great things he must suffer for my name's sake; such as weariness, pain, and watchings, hunger, thirst, fastings, cold, and nakedness, perils on various accounts, and from different quarters, stripes, scourges, imprisonment, shipwreck, stoning, and death, of which he himself gives a detail, 2Co 11:23 so that Ananias had no reason to be afraid to go to him, and converse with him, and do unto him as he was directed.

Gill: Act 9:17

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, Act 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, אחי אחי "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.

Gill: Act 9:18

And immediately there fell from his eyes, as it had been scales,.... Which were little thin skins or films, like the scales of fishes, which were formed from the defluxions that fell from his brain, through the excessive light that shone around him, and the surprise he was thrown into by it: these, as soon as Ananias put his hands upon him, dropped off; which were an emblem and representation of the scales of ignorance, of himself, of sin, of righteousness, of the law, of the Gospel, and of Jesus as the Messiah; and of unbelief in him, and of pride, malice, and envy, and of superstition and bigotry, and of error and false doctrine, which, upon his being enlightened by the Spirit of God, fell from him:

and he received sight forthwith; his corporeal sight, which was an emblem of that spiritual sight he had also received: the word "forthwith", or "immediately", is not in the Vulgate Latin, Syriac, and Arabic versions, but seems necessary; and indeed, if it was not expressed, it would be understood; for as soon as the scales fell from his eyes, he must receive his sight: the Ethiopic version places it after the word "baptized", in the next clause:

and arose, and was baptized; that is, after Ananias had appointed it to him, as his duty, had pressed him to it, and called upon him to submit to it without delay, Act 22:16 And this shows that baptism was performed by immersion; for had it been done in any other way, either by pouring or sprinkling a little water, Saul might have kept his seat, and water might have been brought to him, and so the ordinance might have been performed; but he arose and went, either to a bath that might be in Judas's house, fit for such a purpose; for the Jews had their baths to bathe their whole bodies in on certain occasions; or he went to some certain place of water without doors, convenient for the administration of baptism, where it was administered by Ananias unto him. And this also may suggest to us, that only enlightened persons are the proper objects of this ordinance; such as have the scales of darkness, ignorance, and unbelief removed from them, and have a spiritual sight and sense of divine things: hence the ancients used to call baptism by the name of φωτισμος, "illumination", and baptized persons "enlightened" ones.

Gill: Act 9:19

And when he had received meat,.... Which was set before him when he had received his sight, and after he was baptized, of which he had not tasted for three days:

he was strengthened; in body, being before very weak and feeble; not so much through fatigue of his journey, as through the fear and surprise the appearance of Christ to him, and his words, threw him into; as also through his fasting so long, and his continuance and constancy in prayer all this while, and the attention he gave to the divine instructions which were communicated to him, internally and externally:

then was Saul certain days with the disciples which were at Damascus; who came from Jerusalem upon the persecution raised against them there; with these Saul continued some few days after his conversion and baptism, for quickly after he went into Arabia, as appears from Gal 1:17. These disciples, with the new converts afterwards, it is highly probable, formed a church state in Damascus; Ananias is said to be the bishop or pastor of it, and which remained in several ages. In the catalogue of the council of Nice, which was held in the beginning of the "fourth" century, Damascus is mentioned as the seat of a church; in the "fifth" century a bishop of Damascus was in the council at Ephesus; and in the same century it was reckoned a metropolitan church in Asia; in the seventh century it appears there was a church in this place; and even in the "eighth" century, though the Arabians ravaged in those parts, yet still a church continued here for some time, till Ulid, the prince of the Saracens, took away the temple from the Christians of this place, and dedicated it to Mahomet; after which we hear no more of the church at Damascus ^s.

Gill: Act 9:20

And straightway he preached Christ in the synagogues,.... The Syriac version adds, "of the Jews"; that is, which were in Damascus, Act 9:2 from whence it appears, that he was immediately, as soon as converted, qualified for the work of preaching the Gospel: nor did he confer with flesh and blood, or stand disputing and debating with himself and carnal reason, what was best for him to do; but as soon as he knew Christ himself, he preached him to others, and whom he always made the subject of his ministry; and particularly,

that he is the Son of God; the only begotten of the Father, the eternal Son of God, truly and properly God, of the same nature and essence with God his Father, and equal to him. His design was to assert and maintain the dignity of his person, which is the foundation of his office, as Mediator, and of all the wonderful things he performed: had he meant no more than that he was the Messiah, the sense would only be, that he preached that Christ was the Christ; but the meaning is, that he preached that Jesus of Nazareth, the true Messiah, was not a mere man, but a divine person, even the Son of God: he set out in his ministry, with the principal and most fundamental article of the Christian religion, that which Christ asserted, and for which he suffered, and which all the apostles, and first Christians believed. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read "Jesus", instead of "Christ".

Gill: Act 9:21

But all that heard him were amazed,.... Not the disciples that believed in Christ, but the unbelievers, as appears from their words:

and said, is not this he that destroyed them that called on this name in Jerusalem? they do not express the name of Christ, out of malice and ill will; which shows who they were that said these words, and were astonished to hear Saul preaching in this name, and proving him to be the Son of God, and the true Messiah; when it was but a little while ago he consented to the death of Stephen, made havoc of the church, wasted and destroyed it as much as was in his power, and persecuted unto death such as called upon the name of Christ, or were called by his name, he could find in Jerusalem: nor did this satisfy him, for it follows,

and came hither, that is, to Damascus,

for that intent, that he might bring them bound to the chief priests: whom he should find professing or invocating the name of Christ, or bearing it; now to see and hear him preach this same name, was surprising to them.

Gill: Act 9:22

But Saul increased the more in strength,.... Not of body, but of mind; his gifts and graces, and spiritual light and knowledge increased; his abilities were greater; his fortitude of mind, boldness, and freedom of speech, every day increased: he got more, and new, and fresh arguments, by which he himself was confirmed, and he confirmed others in the truths of Christ. Some copies read, "he was more strengthened in the word"; either in the word of God, having a clearer understanding, and being more confirmed in the truth of it; or in speech, being more ready and powerful in speaking it.

And confounded the Jews which dwelt at Damascus; confuted them, and put them to silence, so that they had nothing to say for themselves, or against the truth:

proving that this is very Christ; by joining and knitting passages of Scripture in the Old Testament together, by producing and citing express testimonies from thence, and by comparing the prophecies and the characters of the Messiah in them, with Jesus of Nazareth, he proved to a demonstration that he must be the Messiah.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 9:1

¹ tn Or “Saul, making dire threats.”

² tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

NET Notes: Act 9:2

¹ sn See the note on synagogue in 6:9.

² sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

³ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

⁴ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Act 9:3

¹ tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

NET Notes: Act 9:4

¹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

² tn The double vocative suggests emotion.

³ sn Persecuting me. To persecute the church is to persecute Jesus.

NET Notes: Act 9:6

¹ tn Or “But arise.”

² tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

NET Notes: Act 9:7

¹ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

³ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

NET Notes: Act 9:8

¹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

² sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

³ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

NET Notes: Act 9:9

¹ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

NET Notes: Act 9:10

¹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

³ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

NET Notes: Act 9:11

¹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

NET Notes: Act 9:12

¹ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

NET Notes: Act 9:13

¹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

² tn The word “people” is not in the Greek text, but is implied.

NET Notes: Act 9:14

¹ tn Grk “to bind.”

² sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

NET Notes: Act 9:15

¹ tn Or “tool.”

² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

NET Notes: Act 9:16

¹ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

NET Notes: Act 9:17

¹ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

³ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

NET Notes: Act 9:18

¹ tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

³ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

NET Notes: Act 9:19

¹ tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

NET Notes: Act 9:20

¹ sn See the note on synagogue in 6:9.

² tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

NET Notes: Act 9:21

¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

³ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

⁴ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

NET Notes: Act 9:22

¹ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

² tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

³ tn Or “by showing for certain.”

⁴ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

sn See the note on Christ in 2:31.

Geneva Bible: Act 9:1

And ^{( 1 )} Saul, yet ^{( a )} breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

^{( 1 )} Saul (who is also Paul), persecuting Christ most cruelly, who did as it were flee before him, falls into Christ's hands, and is overcome: and with a singular example of the goodness of God, in place of punishment which he justly deserved for his cruelty, is not only kindly received, but is also even by the mouth of God appointed an apostle, and is confirmed by the ministry and witness of Ananias.

^{( a )} This is a sign that Saul's stomach boiled and cast out great threats to murder the disciples.

Geneva Bible: Act 9:2

And desired of him letters to Damascus to the synagogues, that if he found any of this ^{( b )} way, whether they were men or women, he might bring them bound unto Jerusalem.

^{( b )} Any trade of life which a man take upon himself the Jews call a "way".

Geneva Bible: Act 9:5

And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] ^{( c )} hard for thee to kick against the pricks.

^{( c )} This is a proverb which is spoken of those who through their stubbornness hurt themselves.

Geneva Bible: Act 9:7

And the men which journeyed with him ^{( d )} stood speechless, hearing a ^{( e )} voice, but seeing no man.

^{( d )} Stood still and could not go one step forward, but remained amazed as stood still like statues.

^{( e )} They heard Paul's voice: for afterwards it is plainly said in (Act 22:9) that they did not hear the voice of the one who spoke. Others, however, try to reconcile these places (which seem to contradict) by saying that the men with Saul heard the sound of a voice, but did not hear it clearly.

Geneva Bible: Act 9:11

And the Lord [said] unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for [one] called Saul, of ^{( f )} Tarsus: for, behold, he prayeth,

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

Geneva Bible: Act 9:15

But the Lord said unto him, Go thy way: for he is a ^{( g )} chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

^{( g )} To bear my name in.

Geneva Bible: Act 9:16

For I will ^{( h )} shew him how great things he must suffer for my name's sake.

^{( h )} I will plainly show him.

Geneva Bible: Act 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.

Geneva Bible: Act 9:20

^{( 2 )} And straightway he preached Christ in the synagogues, that he is the Son of God.

^{( 2 )} Paul begins immediately to execute the office which was given and commanded to him, never consulting with flesh and blood.

Geneva Bible: Act 9:22

^{( 3 )} But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, ^{( k )} proving that this is very Christ.

^{( 3 )} Paul does not do battle only with his own authority, but also with the testimonies of the Prophets.

^{( k )} By conferring places of the Scripture together, as skilful craftsman do when they make something, they used to gather all parts together, to make them agree fitly one with another.

Commentary -- Verse Range Notes

TSK Synopsis: Act 9:1-43

1 Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus;

10 is called to the apostleship;

18 and is baptized by Ananias.

20 He preaches Christ boldly.

23 The Jews lay wait to kill him;

29 so do the Grecians, but he escapes both.

31 The church having rest, Peter heals Aeneas of the palsy;

36 and restores Tabitha to life.

Combined Bible: Act 9:1

1, 2. These is a sudden transition in our narrative at this point, and it assumes more the character of a biography. The writers of sacred history, in both Testaments, devote the greater part of their space to biographical sketches. The greater familiarity of the masses of the people with such portions of the Bible fully attests the wisdom of this course. This familiarity is the result of a deeper impression made upon the heart, and, consequently, upon the memory. We accept it, therefore, thankfully, that Luke, in his sketch of apostolic labors, was directed to record, somewhat connectedly, the labors of Paul, rather than detached sketches from the lives of all the apostles. What is lost to our curiosity in reference to the other apostles is far overbalanced by the more thrilling effect of a continuous personal narrative. This effect is all the more thrilling, from the selection of him, who, among all the apostles, was "in labors most abundant."

Saul has already been introduced to the reader in the account of Stephen's martyrdom. By the aid of his own subsequent statements concerning himself, we are able to trace his history to a still earlier period. The early education and ancestral remembrances of a man have much to do in forming his character and shaping his career. Those of Saul were calculated to thrust him into the very scenes in which he first figures in history. He was born in the city of Tarsus, in Cilicia, not far from the period at which Jesus was born in Bethlehem. He was of pure Jewish extraction, of the tribe of Benjamin, and descended from pious ancestry. This insured his careful instruction in Jewish history, and such portions of the law of Moses as he could understand in childhood. His parents were Pharisees, and, therefore, his understanding of the Scriptures was modified by the peculiar interpretations and traditions of that sect, while his prejudices were all enlisted in its favor.   

Besides this religious instruction, he was taught the trade of tent-making. The goat's hair which was used in this manufacture was produced in Cilicia in such abundance, and of so fine a quality, that the manufactured article acquired the name Cilicium, from the name of the province. The wisdom of his parents in teaching him this trade as a means of providing against the unfortunate contingencies of life, will be fully exemplified in the course of this narrative.  

The child was being educated, under the eye of an overruling Providence, for a future unthought of by either himself or his parents. His residence in a city where the Greek language prevailed was not the least important circumstance bearing upon his education. Like the children of foreigners in our own country, though the ancestral tongue was the language of the fireside, on the streets and in all places of public resort he was compelled to employ the language of the adopted country. In this way he acquired that familiarity with the Greek, which enabled him, in after-life, to employ it with facility both in writing and speaking.  

It was only his earliest childhood that was thus devoted to parental instruction, and to the acquirement of the Greek language and a trade; for he was "brought up"in the city of Jerusalem, at the feet of Gamaliel. Under the instruction of this learned Pharisee, whose prudence and whose calm indifference to the cause of Christ we have had occasion to notice, in commenting on the second trial of the apostles, his Pharisaic prejudices must have been intensified, with his knowledge of the law was enlarged, and his zeal for it inflamed.  

A youth of Paul's intellectual capacity would be expected to make rapid advances with the opportunities which he now enjoyed, and so, he tells us, he did. "I made progress in the Jew's religion above many my equals in age in my own nation, being more exceedingly zealous for the traditions of my fathers."This pre-eminence among his school-fellows was accompanied by the strictest propriety of religious deportment; so that he could appeal, after the lapse of many years, to those who knew him in his youth, though now his enemies, to testify that, "according to the strictest sect of our religion, I lived a Pharisee."He could even declare that he was, "touching the righteousness that is in the law, blameless."Such was his character, and his reputation, when he finished his course of instruction in the school of Gamaliel.  

If the usual supposition concerning Saul's age is correct, it is not probable that he was in Jerusalem at the time of the crucifixion, or for several years previous. If he had been, it would be unaccountable that in all his epistles he makes no allusion to a personal knowledge of Jesus. The supposition that he was at that time still confined in the school of Gamaliel is not only inconsistent with his supposed age, which could not have been less than thirty at the time he is introduced to us, but it is insufficient to account for his ignorance of events over which the every children of Jerusalem rejoiced. The supposition that he left the school and returned to Tarsus previous to the immersion preached by John, and reappeared in Jerusalem after the ascension of Jesus, is most agreeable to all the known facts in the case. By an absence of a few years he had not forfeited his former reputation, but appears now as a leader in the movements against the Church. We have already, in commenting on Acts 6:9 Acts 6:9> , ventured the assumption, that among the Cilicians there mentioned as opponents of Stephen, Saul bore a leading part as a disputant. Such a position of his superior learning and piety would naturally assign him, and his prominence at the stoning of Stephen affords evidence in favor of this assumption. The law required that the witnesses upon whose testimony an idolater was condemned to death should throw the first stones, in the execution of the sentence. In accordance with this law, the witnesses against Stephen, preparatory to their cruel work, laid off their cumbrous outer-garments, at the feet of Saul, who "was consenting of his death."After the death of Stephen, he still maintained the position of a leader, and continued to commit men and women to prison, until the Church was entirely dispersed. Many of those committed to prison met with the fate of Stephen. This fact is not stated by Luke, but is confessed by Paul in his speech before Agrippa. Many others were beaten in the synagogues, and compelled to blaspheme the name of Jesus as the condition of release from their tortures.   

After the congregation in Jerusalem had been dispersed, Saul doubtless thought that the sect was effectually crushed. But soon the news came floating back from every quarter, that the scattered disciples were building up congregations in every direction. One less determined than Saul might have despaired of final success is destroying a cause which had thus far been promoted by every attack made upon it, and which even sprung up with increasing strength from apparent destruction. But his was a nature which gathered new resolution as obstacles multiplied before him; and thus he appears in the present text, which, after so long delay, we must now have before us. (1) " But Saul, yet breathing out threatening and slaughter against the disciples of the Lord, went to the high priest, (2) and requested from him letters to the synagogues in Damascus, that, if he found any of that way, whether men or women, he might bring them bound to Jerusalem."

Why he selected Damascus as the scene of his first enterprise, rather than some of the cities of Judea, is acknowledged by Olshausen as "difficult to determine."But when we remember the sensitiveness of patriots, in reference to the reputation of their country and its institutions in foreign lands, the difficulty disappears. The ancestral religion of the Jew was his pride and boast in every land. It was bitter enough to the proud Pharisee that it should be brought into disrepute among a portion of the population at home; but when the hated authors of this reproach began to spread it abroad in surrounding kingdoms, it was beyond endurance. When the news reached Jerusalem that this dishonoring heresy had begun to spread in the ancient and celebrated city of Damascus, where thousands of Jews then lived, and had obtained a religious influence over a large portion of the population, the exasperation of the Pharisees knew no bounds, and Saul, with characteristic ardor, started in pursuit of the fugitives. He had reason, of course, to believe, that, upon requisition of the high priest, the authorities of Damascus, which was then embraced within the dominions of the Arabian king Aretas, would deliver up the disciples as fugitives from justice. That he was correct in this is sufficiently demonstrated by the zeal with which the governor afterward lent the aid of his guards to the orthodox Jews, for the purpose of seizing Paul himself.   

  

  

Combined Bible: Act 9:2

notes on verse 1  

  

Combined Bible: Act 9:3

The storm of passion with which Saul started from Jerusalem would naturally subside, in some degree, in the course of the five or six days necessary to perform on foot the journey of one hundred and forty miles, leaving him in a calmer mood, and better prepared for the scenes which transpired near the close of the journey. (3) " And as he journeyed, he came near to Damascus, and suddenly there flashed around him a light from heaven. " This occurred at noon, when the sun was shining with full meridian strength upon the sandy plain which he was traversing, yet the light from heaven was "above the brightness of the sun."   

We are now fairly introduced to the history of Saul's conversion, and must note carefully the entire process, both with reference to the specific changes effected, and the influences which produced them. In order that we may have the case fully before us, we will draw upon the parallel passages in the twenty-second and twenty-sixth chapters for such additional facts as they furnish.   

  

  

Combined Bible: Act 9:4

" And he fell upon the earth, and heard a voice saying to him, Saul, Saul, why do you persecute me? " He not only heard this voice, but, gazing, while his eyes could endure it, into the midst of the glory, he saw distinctly the being who spoke to him. The question he heard, by the simple force of the word persecute, carried his mind forward to his bloody purpose in Damascus, and back to his bloody deeds in Jerusalem. Nor was this the only involuntary motion of his mind upon the instant; for here we must locate the additional words, "It is hard for thee to kick against the goads." This language reveals to us that Saul's conscience had not been altogether at rest during his persecutions, but that, like an unruly ox, he had been kicking against a goad, which urged him to a different course. Although he had acted ignorantly, and in unbelief, yet it was with so many misgivings, that he ever afterward regarded himself as the chief of sinners, having been the chief of persecutors. His conscience must have been instantaneously aroused by this reference to its past goadings.   

  

  

Combined Bible: Act 9:5

6. Though his conscience was now aroused, and he knew full well that the vision before him was from heaven, he can not comprehend it until he knows who it is that speaks to him and asserts himself the object of his persecutions. (5) " And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom you persecute. " It is impossible for us, who have been familiar with the glory of our risen Savior from our infancy, to fully appreciate the feelings which must have flashed, like lightning, into the soul of Saul, upon hearing these words. Up to this moment he had supposed Jesus an impostor, cursed of God and man; and his followers blasphemers worthy of death; but now, this despised being is suddenly revealed to him in a blaze of divine glory. The evidence of his eyes and ears can not be doubted. There he stands, with the light of heaven and the glory of God around him, and he says, "I AM JESUS!" "Now is Jesus risen from the dead, and become the first fruits of them that slept." Stephen was a blessed martyr, and I have shed innocent blood. My soul is guilty. "O wretched man that I am, who shall deliver me from the body of this death?" I have gloried in my shame. All that I have gained is lost. It is filth and refuse. I will throw myself upon his mercy. (6) " And he, trembling and astonished, said, Lord, what wilt thou have me to do? " The die is cast. The proud spirit yields, and the whole mighty current of that soul is turned back in its channel, to flow forever, deeply and strongly, in the opposite direction.  

The glorious power of the one great gospel proposition was never more forcibly illustrated than on this occasion. A moment ago, Saul was sternly, and with fearful calmness, pressing to the destruction of the cause of Jesus, but now he is a trembling suppliant at his feet. What has produced this change? It is not the fact that he has seen a light and heard a voice. For when he fell to the ground in alarm, his unbelief and ignorance still remained, and he still had to ask the question, "Who art thou?" Thus far, he is no more convinced that Jesus is the Christ than he was before; but he is convinced that the vision is divine, and this prepares him to believe what he may further hear. When that heavenly being, whose word he can not doubt, says, "I am Jesus," one new conviction, that must, from its very nature, reverse all the purposes of his life, takes possession of his soul. To stifle its effects he is not able; to resist its impulse is contrary to the honesty of his nature; and he has no time, if he would, to steel his heart against it. The change flashes over him in an instant, and he lies there a penitent believer. The word of the Lord, miraculously attested, gives him faith. The conviction that Jesus, whom he had persecuted in the person of his disciples, is really the Lord of glory, brings him to repentance. He mourns over his sins, and yields his will. These facts reveal the glorious simplicity of gospel salvation; and while we contemplate them, the sickly talk about "irresistible grace," which floats, like the green scum on a stagnant pool, over the pages of many commentaries, in reference to this conversion, is swept away, while the sights and sounds which haunt the memory of many a superstitious convert are driven back to dwell with the ghosts and hobgoblins of a night of ignorance now nearly gone.  

To the question, What wilt thou have me to do? the Lord gave an answer which naturally divides itself into two parts. One part is given by Luke, in the verse before us, and by Paul, in his speech to the Jerusalem mob; the other, in the speech before Agrippa. The latter contains his commission as an apostle, and is expressed in these words: "I have appeared to thee for this purpose, to appoint thee a minister and a witness of the things which thou hast seen, and of those in which I will appear to thee, delivering thee from the people and the Gentiles, to whom I now send thee, to open their eyes, that they may turn from darkness to light, and from the authority of Satan to God, that they may receive remission of sins, and inheritance among the sanctified, by faith in me." In this sentence, which we will notice more at length in its proper connection, Jesus states the object of his personal appearance to Saul, and gives him his commission as an apostle. The former was necessary to the latter; for an apostle must be a witness of the resurrection, and this he could not be without having seen him alive since his crucifixion. Having now seen him, not only alive, but glorified, his evidence was afterward classed with that of the original apostles and witnesses. If he had been converted without having seen the Lord, he would not have been an apostle, unless the Lord had afterward appeared to him to make him one. Instead of this, the Lord chose to appear to him in connection with his conversion. While this appearance was necessary to his apostleship, we may not assume that it was necessary to his conversion, unless we take the strange position that it was impossible for him to be convinced in any other way.  

Before Saul could enter upon the office of an apostle, it was necessary that he should become a citizen of the kingdom of which he was to be a chief officer. The other portion of the Savior's reply has reference to his duty in this particular. It is stated by Luke in these words, constituting the last clause of verse 6 Ac 9:6> , of which we have already quoted a part: " Arise, and go into the city, and it shall be told thee what thou must do. " Saul's own statement of it is more minute: "Arise and go into Damascus, and there it shall be told thee concerning all the things which are appointed for thee to do." The things which he was to do as an apostle had just been told him, and concerning these there had been no previous appointment. The things which had been appointed for him to do concerned him in common with all other penitent sinners. These having been already appointed by the Lord himself, and their execution committed to the hands of faithful men, the Lord shows respect to his own transfer of authority, by sending the suppliant to Damascus to learn them.  

During his personal ministry, Jesus sometimes spoke pardon, at once, to penitent sinners. But, since his resurrection from the dead, and the appointment, by formal enactment, of the terms of pardon, there is no instance of this kind. Moreover, his refusal to tell Saul his appointed duty, or to pardon him on the spot, establishes the presumption that he will not do so in any case. If there ever was an occasion on which we would expect the glorified Savior to speak pardon, in person, to a sinner, it is here, when he is in actual conversation with the penitent, and the request is formally preferred. But he refuses to do so. Those, therefore, who imagine themselves to have received a direct communication of pardon from Christ, either orally, or by an abstract spiritual agency, are deluded. They claim for themselves what was not accorded to Saul, and what is inconsistent with the order established in the kingdom of Christ. The reply to all inquirers, if Christ should now speak, would be, as it was then, Go to Damascus, and it shall be told you; Go to the apostles and evangelists of the New Covenant, and the answer will now be given you by Peter, Philip, Ananias, in the same words, and by the same authority, that it was then.   

  

  

Combined Bible: Act 9:6

notes on verse 5  

  

Combined Bible: Act 9:7

While the conversation was passing between Saul and Jesus, the conduct of his companions is thus described by Luke. (7) " Now, the men who were journeying with him stood speechless, hearing the voice, but seeing no man. " Paul gives a different account of their demeanor, by saying that they all fell to the ground; but the two accounts harmonize very naturally. The first effect of such an apparition would naturally to be prostrate them all; but his companions, not being held in this position by any direct address to them, would naturally arise after the first shock was over, and fleeing to a safe distance, there stand gazing, in mute terror, upon the glory which enveloped their leader. This supposition is confirmed by the fact that Paul represents the falling to the earth as occurring before the voice was heard, while their standing speechless is connected by Luke with the close of the conversation.  

This supposition helps to account for a well-known verbal discrepancy between these two accounts. Luke says they heard the voice; Paul says "they heard not the voice of him that spoke to me." The discrepancy arises from the ambiguous use of the verb hear. There is nothing more common, among all nations, than for one who is listening to a speaker, but, either from his own confusion or the indistinctness of the speaker's articulation, can only catch an occasional word, to exclaim "I don't hear you;" although the sound of the voice reaches him continually. It is in this sense of the word hear, that the companions of Saul, in the confusion of their effort to escape from the scene, failed to hear the voice. They heard the sound, but did not understand the words.   

  

  

Combined Bible: Act 9:8

9. When the vision disappeared, Saul promptly obeyed the commandment given him. (8) " And Saul was raised from the earth, but when his eyes were opened he saw no one, and they led him by the hand, and brought him into Damascus. (9) And he was there three days without seeing, and did neither eat nor drink. " The physical effect of the intense light into which he had gazed upon his eyesight was not more painful than the moral effect of the whole scene upon his conscience. The former made him blind; the latter filled him with remorse. To this feeling alone can we attribute his total abstinence from food and drink. The awful crime of fighting murderously against God and Christ was pressing upon his soul, and as yet he knew not what to do that he might obtain pardon. His Jewish education, if not his natural instinct, prompted him to pray, and this he was doing with all fervor; but the hands he lifted up were stained with blood-the blood of martyrs; and how could he hope to be heard? No penitent ever had greater cause for sorrow, or wept more bitterly than he.   

  

  

Combined Bible: Act 9:9

notes on verse 8  

  

Combined Bible: Act 9:10

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

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

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

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

  

  

Combined Bible: Act 9:11

notes on verse 10  

  

Combined Bible: Act 9:12

notes on verse 10  

  

Combined Bible: Act 9:13

Ananias had already heard of Saul, doubtless through fugitive brethren from Jerusalem, and such was the horror which his name inspired, that he was reluctant to approach him, even when commanded by the Lord to do so. (13) " Then Ananias answered, Lord, I have heard from many concerning this man, how much evil he has done to thy saints who are in Jerusalem, (14) and here he has authority from the high priests to bind all who call on thy name. (15) But the Lord said to him, Go; for he is to me a chosen vessel, to bear my name before the Gentiles, and kings, and the children of Israel. (16) For I will show to him how great things he must suffer on account of my name. " Here we have a statement that the Lord had made a special choice of Saul for a certain work, and a prediction that he would suffer in the execution of it. The latter demonstrates the foreknowledge of God concerning human conduct, and the former shows that he makes choice beforehand of suitable individuals to execute his purposes.   

  

  

Combined Bible: Act 9:14

notes on verse 13  

  

Combined Bible: Act 9:15

notes on verse 13  

  

Combined Bible: Act 9:16

notes on verse 13  

  

Combined Bible: Act 9:17

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.   

  

  

Combined Bible: Act 9:18

notes on verse 17  

  

Combined Bible: Act 9:19

notes on verse 17  

  

Combined Bible: Act 9:20

No sooner had Saul obeyed the gospel and obtained pardon, then he began to devote all his energies to building up what he had sought to destroy. (19) " Then Saul was some days with the disciples in Damascus, (20) and immediately he preached Christ in the synagogues, that this is the Son of God. (21) And all who heard him were astonished, and said, Is not this he who destroyed those in Jerusalem who called upon this name, and came hither for this purpose, that he might take them bound to the high priests? (22) But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this is the Christ. " The one great gospel proposition, that Jesus is the Christ and the Son of God, the belief of which had wrought in him all the wondrous change on the road to Damascus is now his constant theme. The synagogues being for a time open to him, and the curiosity of the people intensely exited, in reference to his change of conduct, it is probable that he had more ready access to the unbelieving Jews in Damascus than had been enjoyed by those who preceded him. Whatever opponents he encountered, were "confounded" by the proofs he presented.  

In addition to proofs employed by the other apostles and teachers, Saul stood up in the synagogues as a new and independent witness of the resurrection, and glorification of Jesus. He had seen him alive, and arrayed in divine glory. He had conversed with him face to face. If any man doubted the truth of his statements in reference to the vision, his traveling companions, who saw the same light, and heard the same voice, could testify with him. If any man, still incredulous, ventured the supposition that all of them were deceived by an optical illusion, or by some human trickster, the actual blindness which remained after the vision had passed away, and was witnessed by both believers and unbelievers, proved, indisputably, that it was a reality. No illusion or deception could have produced this effect. If it were suspected that Saul and his companions had made up the story, in order to deceive, the suspicion was silenced by the fact that the blindness was real, and could not be feigned. Whether, therefore, they regarded him as honest and dishonest, such was the combination of facts that they could not find an excuse for doubting his testimony. No wonder that he " confounded the Jews who dwelt in Damascus."  

Such was the force of Saul's testimony, as it was addressed to his cotemporaries in Damascus. To others, not eye-witnesses of his career, and to men of subsequent generations, it stands thus: If the vision which he claimed to have witnessed was a reality, then Jesus is the Christ, and his religion is divine. But if it was not a reality, then Saul was deceived, or was himself a deceiver. His blindness precludes the supposition that he could have been deceived. Was he, then, a deceiver? His whole subsequent career declares that he was not. All the motives, in reference to both time and eternity, which can prompt men to deception, were arrayed against the course he was pursuing. His reputation among men, his hopes of wealth and power, his love of friendship, and his personal safety, all demanded that he should adhere to his former religious position. In making the change, he sacrificed them all, and, if he was practicing deception, he exposed himself, also, to whatever punishment he might suppose the wicked to incur in eternity. It is possible to believe that a man might, through miscalculation as to the immediate results, begin to practice a deception which would involve such consequences; but it is entirely incredible that he should continue to do after his mistake was discovered, and persist in it through a long life of unparalleled sufferings. It is incredible, therefore, that Saul was a deceiver. And, as he was neither deceived himself, nor a deceiver of others, his vision must have been a reality, and Jesus is the Christ.  

There is no way to evade the force of this argument, except by denying Luke's account of Saul's career, after his supposed conversion. But this would be to deny to Luke even the ordinary credibility attached to ancient history; for the argument depends not upon miracles, but upon the ordinary events of Saul's life, which are in themselves most credible. Supposing this much to be granted, as a basis for the argument (and it is granted by all who are acquainted with history,) the proof of the Messiahship of Jesus from the conversion of Saul is perfectly conclusive.   

  

  

Combined Bible: Act 9:21

notes on verse 19  

  

Combined Bible: Act 9:22

notes on verse 19  

  

Maclaren: Act 9:1-12

Grace Triumphant

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5. And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6. And he trembling and astonished said, Lord. what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8. And Saul arose from the earth: and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9. And he was three days without sight, and neither did eat nor drink. 10. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11. And the Lord said unto him, Arise. and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus; for, behold, he prayeth, 12. And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight …

17. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee In the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20. And straightway he preached Christ in the synagogues, that He is the Son of God.'--Acts 9:1-12; 17-20.

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 Acts 9:1 contrasts, the yet' connects the verse with Acts 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 persecution 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 Acts 26. 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. (Acts 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 1 Corinthians 15:8 establishes that he did so, and Ananias (Acts 5:17) 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 bare the whole madness and sin of the crusade which he bad 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 Acts 22., represents further instructions from Jesus as postponed till Saul's meeting with Ananias, while Paul's other account in Acts 26. 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.

Maclaren: Act 9:2

This Way'

Any of this way.'--Acts 9:2.

THE name of' Christian' was not applied to themselves by the followers of Jesus before the completion of the New Testament. There were other names in currency before that designation--which owed its origin to the scoffing wits of Antioch--was accepted by the Church. They called themselves disciples,' believers,' saints,' brethren,' as if feeling about for a title.

Here is a name that had obtained currency for a while, and was afterwards disused. We find it five times in the Book of the Acts of the Apostles, never elsewhere; and always, with one exception, it should be rendered, as it is in the Revised Version, not this way,' as if being one amongst many, but the way,' as being the only one.

Now, I have thought that this designation of Christians as those of the way' rests upon a very profound and important view of what Christianity is, and may teach us some lessons if we will ponder it; and I ask your attention to two or three of these for a few moments now.

I. The Conviction That In Christianity We Have The Only Road To God.

First, then, I take this name as being a witness to the conviction that in Christianity we have the only road to God.

There may be some reference in the name to the remarkable words of our Lord Jesus Christ: I am the Way. No man cometh to the Father but by Me,'--words of which the audacity is unparalleled and unpardonable, except upon the supposition that He bears an unique relation to God on the one hand, and to all mankind upon the other. In them He claims to be the sole medium of communication between heaven and earth, God and man. And that same exclusiveness is reflected in this name for Christians. It asserts that faith in Jesus Christ, the acceptance of His teaching, mediation and guidance, is the only path that climbs to God, and by it alone do we come into knowledge of, and communion with, our divine Father.

I do not dwell upon the fact that, according to our Lord's own teaching, and according to the whole New Testament, Christ's work of making God known to man did not begin with His Incarnation and earthly life, but that from the beginning that eternal Word was the agent of all divine activity in creation, and in the illumination of mankind. So that, not only all the acts of the self-revealing God were through Him, but that from Him, as from the light of men, came all the light in human hearts, of reason and of conscience, by which there were and are in all men, some dim knowledge of God, and some feeling after, or at the lowest some consciousness of, Him. But the historical facts of Christ's incarnation, life, death, resurrection, and ascension are the source of all solid certitude, and of all clear knowledge of our Fatter in Heaven. His words are spirit and life; His works are unspoken words; and by both He declares unto His brethren the Name, and is the self-manifestation of, the Father.

Think of the contrast presented by the world's conceptions of Godhead, and the reality as unveiled in Christi On the one hand you have gods lustful, selfish, passionate, capricious, cruel, angry, vile; or gods remote, indifferent, not only passionless, but heartless, inexorable, unapproachable, whom no man can knows whom no man can love, whom no man can trust. On the other hand, if you look at Christ's tears as the revelation of God; if you look at Christ's ruth and pity as the manifestation of the inmost glory of the divine nature; if you take your stand at the foot of the Cross--a strange place to see the power of God and the wisdom of God'!--and look up there at Him dying for the world, and are able to say, Lo! this is our God! through all the weary centuries we have waited for Him, and this is He!' then you can understand how true it is that there, and there only, is the good news proclaimed that lifts the burden from every heart, and reveals God the Lover and the Friend of every soul.

And if, further, we consider the difference between the dim peradventures,' the doubts and fears, the uncertain conclusions drawn from questionable, and often partial, premises, which confessedly never amount to demonstration, if we consider the contrast between these and the daylight of fact which we meet in Jesus Christ, His love, life, and death, then we can feel how superior in certitude, as in substance, the revelation of God in Jesus is to all these hopes, longings, doubts, and how it alone is worthy to be called the knowledge of God, or is solid enough to abide comparison with the certainties of the most arrogant physical science.

There never was a time in the history of the world when, so clearly and unmistakably, every thinking soul amongst cultivated nations was being brought up to this alternative--Christ, the Revealer of God, or no knowledge of God at all. The old dreams of heathenism are impossible for us; modern agnosticism will make very quick work of a deism which does not cling to the Christ as the Revealer of the Godhead. And I, for my part, believe that there is one thing, and one thing only, which will save modern Europe from absolute godlessness, and that is the coming back to the old truth, No man hath seen God' by sense, or intuition, or reason, or conscience, at any time. The only begotten Son, which is in the bosom of the Father, He hath declared Him.'

But it is not merely as bringing to us the only certain knowledge of our Father God that Christianity is the way,' but it is also because by it alone we come into fellowship with the God whom it reveals to us. If there rises up before your mind the thought of Him in the Heavens, there will rise up also in your consciousness the sense of your own sin. And that is no delusion nor fancy; it is the most patent fact, that between you and your Father in Heaven, howsoever loving, tender, compassionate, and forgiving, there lies a great gulf. You cannot go to God, my brother, with all that guilt heaped upon your conscience; you cannot come near to Him with all that mass of evil which you know is there, working in your soul. How shall a sinful soul come to a holy God? And there is only one answer--that great Lord, by His blessed death upon the Cross, has cleared away all the mountains of guilt and sin that rise up frowning between each single soul and the Father in Heaven; and through Him, by a new and living way, which He hath opened for us, we have entrance to God, and dwell with Him.

And it is not only that He brings to us the knowledge of God, and that He clears away all obstacles, and makes fellowship between God and us possible for the most polluted and sinful of spirits, but it is also that, by the knowledge of His great love to us, love is kindled in our hearts, and we are drawn into that path which, as a matter of fact, we shall not tread unless we yield to the magnetic attraction of the love of God as revealed in the face of Jesus Christ.'

Men do not seek fellowship with God until they are drawn to Him by the love that is revealed upon the Cross. Men do not yield their hearts to Him until their hearts are melted clown by the fire of that Infinite divine love which disdained not to be humiliated and refused not to die for their sakes. Practically and really we come to God, when--and I venture upon the narrowness of saying, only when--God has come to us in His dear Son. The way' to God is through Christ. Have you trod it, my friend--that new and living way, which leads within the veil, into the secrets of loving communion with your Father in Heaven?

II. In Christianity We Have The Path Of Conduct And Practical Life Traced Out For Us All.

Then there is another principle, of which this designation of our text is also the witness, viz., that in Christianity we have the path of conduct and practical life traced out for us all.

The way of a man' is, of course, a metaphor for his outward life and conduct. It is connected with the familiar old image which belongs to the poetry of all languages, by which life is looked at as a journey. That metaphor speaks to us of the continual change-fulness of our mortal condition; it speaks to us, also, of the effort and the weariness which often attend it. It proclaims also the solemn thought that a man's life is a unity, and that, progressive, it goes some whither, and arrives at a definite goal.

And that idea is taken up in this phrase,' the way,' in such a fashion as that there are two things asserted: first, that Christianity provides a way, a path for the practical activity, that it moulds our life into a unity, that it prescribes the line of direction which it is to follow, that it has a starting-point, and stages, and an end; also, that Christianity is the way for practical life, the only path and mode of conduct which corresponds with all the obligations and nature of a man, and which reason, conscience, and experience will approve. Let us look, just for a moment or two, at these two thoughts: Christianity is a way; Christianity is the way.

It is a way. These early disciples must have grasped with great clearness and tenacity the practical side of the Gospel, or they would never have adopted this name. If they had thought of it as being only a creed, they would not have done so.

And it is not only a creed. All creed is meant to influence conduct. If I may so say, credenda, things to be believed,' are meant to underlie the agenda, the things to be done. Every doctrine of the New Testament, like the great blocks of concrete that are dropped into a river in order to lay the foundation of a bridge, or the embankment that is run across a valley in order to carry a railway upon it,--every doctrine of the New Testament is meant to influence the conduct, the walk and conversation,' and to provide a path on which activity may advance and expatiate.

I cannot, of course, dwell upon this point with sufficient elaboration, or take up one after another the teachings of the New Testament, in order to show how close is their bearing upon practical life. There is plenty of abstract theology in the form of theological systems, skeletons all dried up that have no life in them. There is nothing of that sort in the principles as they lie on the pages of the New Testament. There they are all throbbing with life, and all meant to influence life and conduct.

Remember, my friend, that unless your Christianity is doing that for you, unless it has prescribed a path of life for you, and moulded your steps into a great unity, and drawn you along the road, it is nought,--nought!

But the whole matter may be put into half a dozen" sentences. The living heart of Christianity, either considered as a revelation to a man, or as a power within a man, that is to say, either objective or subjective, is love. It is the revelation of the love of God that is the inmost essence of it as revelation. It is love in my heart that is the inmost essence of it as a fact of my nature. And is not love the most powerful of all forces to influence conduct? Is it not the fulfilling of the law,' because its one single self includes all commandments, and is the ideal of all duty, and also because it is the power which will secure the keeping of all the law which itself lays down?

But love may be followed out into its two main effects. These are self-surrender and imitation. And I say that a religious system which is, in its inmost heart and essence, love, is thereby shown to be the most practical of all systems, because thereby it is shown to be a great system of self-surrender and imitation.

The deepest word of the Gospel is, Yield yourselves to God.' Bring your wills and bow them before Him, and say, Here am I; take me, and use me as a pawn on Thy great chessboard, to be put where Thou wilt.' When once a man's will is absorbed into the divine will, as a drop of water is into the ocean, he is free, and has happiness and peace, and is master and lord of himself and of the universe. That system which proclaims love as its heart sets in action self-surrender as the most practical of all the powers of life.

Love is imitation. And Jesus Christ's life is set before us as the pattern for all our conduct. We are to follow in His footsteps. These mark our path. We are to follow Him, as a traveller who knows not his way will carefully tread in the steps of his guide. We are to imitate Him, as a scholar who is learning to draw will copy every touch of the master's pencil.

Strange that that short life, fragmentarily reported in four little tracts, full of unapproachable peculiarities, and having no part in many of the relationships which make so large a portion of most lives, is yet so transparently under the influence of the purest and broadest principles of righteousness and morality as that every age and each sex, and men of all professions, idiosyncrasies, temperaments, and positions, all stages of civilisation and culture, of every period, and of every country, may find in it the all-sufficient pattern for them!

Thus in Christianity we have a way. It prescribes a line of direction for the life, and brings all its power to bear in marking the course which we should pursue and in making us willing and able to pursue it.

How different, how superior to all other systems which aspire to regulate the outward life that system is! It is superior, in its applicability to all conditions. It is a very difficult thing for any man to apply the generalities of moral law and righteousness to the individual cases in his life. The stars are very bright, but they do not show me which street to turn up when I am at a loss; but Christ's example comes very near to us, and guides us, not indeed in regard to questions of prudence or expediency, but in regard to all questions of right or wrong. It is superior, in the help it gives to a soul struggling with temptation. It is very hard to keep law or duty clearly before our eyes at such a moment, when it is most needful to do so. The light-house is lost in the fog, but the example of Jesus Christ dissipates many mists of temptation to the heart that loves Him; and they that follow Him shall not walk in darkness.'

It is superior in this, further, that patterns fail because they are only patterns, and cannot get themselves executed, and laws fail because they are only laws and cannot get themselves obeyed. What is the use of a signpost to a man who is lame, or who does not want to go down the road, though he knows it well enough? But Christianity brings both the commandment and the motive that keeps the commandment.

And so it is the path along which we can travel. It is the only road that corresponds to all our necessities, and capacities, and obligations.

It is the only path, my brother, that will be approved by reason, conscience, and experience. The greatest of our English mystics says somewhere--I do not profess to quote with verbal accuracy--There are two questions which put an end to all the vain projects and designs of human life. The one is, "What for? " the other, "What good will the aim do you if attained? "

If we look at all the ways of men' calmly, and with due regard to the wants of their souls, reason cannot but say that they are vain and melancholy.' If we consult our own experience we cannot but confess that whatsoever we have had or enjoyed, apart from God, has either proved disappointing in the very moment of its possession, or has been followed by a bitter taste on the tongue; or in a little while has faded, and left us standing with the stalk in our hands from which the bloom has dropped. Generation after generation has sighed its Amen! to the stern old word: Vanity of vanities; all is vanity! And here to-day, in the midst of the boasted progress of this generation, we find cultured men amongst us, lapped in material comfort, and with all the light of this century blazing upon them, preaching again the old Buddhist doctrine that annihilation is the only heaven, and proclaiming that life is not worth living, and that it were better not to be.'

Dear brother, one path, and one path only, leads to what all men desire--peace and happiness. One path, and one path only, leads to what all men know they ought to seek--purity and godliness. We are like men in the backwoods, our paths go circling round and round, we have lost our way. The labour of the foolish wearieth every one of them, for he knoweth not how to come to the city.' Jesus Christ has cut a path through the forest. Tread you in it, and you will find that it is the way of pleasantness' and the path of peace.'

III. In Christianity We Have The Only Way Home.

And now, one last word. This remarkable designation seems to me to be a witness also to another truth, viz. that in Christianity we have the only way home.

The only way home! All other modes and courses of life and conduct stop at the edge of a great gulf, like some path that goes down an incline to the edge of a precipice, and the heedless traveller that has been going on, not knowing whither it led, tilts over when he comes there. Every other way that men can follow is broken short off by death. And if there were no other reason to allege, that is enough to condemn them. What is a man to do in another world if all his life long he has only cultivated tastes which want this world for their gratification? What is the sensualist to do when he gets there? What is the shrewd man of business in Manchester to do when he comes into a world where there are no bargains, and he cannot go on Change on Tuesdays and Fridays? What will he do with himself? What does he do with himself now, when he goes away from home for a month, and does not get his ordinary work and surroundings? What will he do then? What will a young lady do in another world, who spends her days here in reading trashy novels and magazines? What will any of us do who have set our affections and our tastes upon this poor, perishing, miserable world? Would you think it was common sense in a young man who was going to be a doctor, and took no interest in anything but farming? Is it not as stupid a thing for men and women to train themselves for a condition which is transient, and not to train themselves for the condition into which they are certainly going?

And, on the other hand, the path that Christ makes runs clear on, without a break, across the gulf, like some daring railway bridge thrown across a mountain gorge, and goes straight on the other side without ,a curve, only with an upward gradient. The manner of work may change; the spirit of the work and the principles of it will remain. Self-surrender will be the law of Heaven, and they shall follow the Lamb whithersoever He goeth.' Better to begin here as we mean to end yonder! Better to begin here what we can carry with us, in essence though not in form, into the other life; and so, through all the changes of life, and through the great change of death, to keep one unbroken straight course! They go from strength to strength; every one of them in Zion appeareth before God.'

We live in an else trackless waste, but across the desert Jesus Christ has thrown a way; too high for ravenous beasts to spring on or raging foes to storm; too firm for tempest to overthrow or make impassable; too plain for simple hearts to mistake. We may all journey on it, if we will, and come to Zion with songs and everlasting joy upon our heads.'

Christ is the Way. O brother! trust thy sinful soul to His blood and mediation, and thy sins will be forgiven. And then, loving Him, follow Him. This is the way; walk ye in it.'

MHCC: Act 9:1-9

So ill informed was Saul, that he thought he ought to do all he could against the name of Christ, and that he did God service thereby; he seemed to breathe in this as in his element. Let us not despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin. It is a signal token of Divine favour, if God, by the inward working of his grace, or the outward events of his providence, stops us from prosecuting or executing sinful purposes. Saul saw that Just One, Act 22:14 and Act 26:13. How near to us is the unseen world! It is but for God to draw aside the veil, and objects are presented to the view, compared with which, whatever is most admired on earth is mean and contemptible. Saul submitted without reserve, desirous to know what the Lord Jesus would have him to do. Christ's discoveries of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves. For three days Saul took no food, and it pleased God to leave him for that time without relief. His sins were now set in order before him; he was in the dark concerning his own spiritual state, and wounded in spirit for sin. When a sinner is brought to a proper sense of his own state and conduct, he will cast himself wholly on the mercy of the Saviour, asking what he would have him to do. God will direct the humbled sinner, and though he does not often bring transgressors to joy and peace in believing, without sorrows and distress of conscience, under which the soul is deeply engaged as to eternal things, yet happy are those who sow in tears, for they shall reap in joy.

MHCC: Act 9:10-22

A good work was begun in Saul, when he was brought to Christ's feet with those words, Lord, what wilt thou have me to do? And never did Christ leave any who were brought to that. Behold, the proud Pharisee, the unmerciful oppressor, the daring blasphemer, prayeth! And thus it is even now, and with the proud infidel, or the abandoned sinner. What happy tidings are these to all who understand the nature and power of prayer, of such prayer as the humbled sinner presents for the blessings of free salvation! Now he began to pray after another manner than he had done; before, he said his prayers, now, he prayed them. Regenerating grace sets people on praying; you may as well find a living man without breath, as a living Christian without prayer. Yet even eminent disciples, like Ananias, sometimes stagger at the commands of the Lord. But it is the Lord's glory to surpass our scanty expectations, and show that those are vessels of his mercy whom we are apt to consider as objects of his vengeance. The teaching of the Holy Spirit takes away the scales of ignorance and pride from the understanding; then the sinner becomes a new creature, and endeavours to recommend the anointed Saviour, the Son of God, to his former companions.

Matthew Henry: Act 9:1-9

We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman longed to come to his story; and now we are come to it, not quite taking leave of Peter but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew was Saul - desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis - but four feet and a half in height; his Roman name which he went by among the citizens of Rome was Paul - little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of that city. His father and mother were both native Jews; therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law. His tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural parts, and improved mightily in learning. He had likewise a handicraft trade (being bred to tent-making), which was common with those among the Jews who were bred scholars (as Dr. Lightfoot saith), for the earning of their maintenance, and the avoiding of idleness. This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told,

I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of Christians, and injurious to both, 1Ti 1:13. And so ill informed was his conscience that he thought he ought to do what he did against the name of Christ (Act 26:9) and that he did God service in it, as was foretold, Joh 16:2. Here we have,

1. His general enmity and rage against the Christian religion (Act 9:1): He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them. The matter of the persecution was threatenings and slaughter. There is persecution in threatenings (Act 4:17, Act 4:21); they terrify and break the spirit: and though we say, Threatened folks live long, yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, Act 22:4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business. He even breathed in this as in his element. He breathed it out with heat and vehemence; his very breath, like that of some venomous creatures, was pestilential. He breathed death to the Christians, wherever he came; he puffed at them in his pride (Psa 12:4, Psa 12:5), spit his venom at them in his rage. Saul yet breathing thus intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he should shortly be of another mine; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly.

2. His particular design upon the Christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution at Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a Christian is quiet; and therefore, hearing that the Christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies to the high priest for a commission (Act 9:1) to go to Damascus, Act 9:2. The high priest needed not to be stirred up to persecute the Christians, he was forward enough to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners; and the proselytes which the scribes and Pharisees make often prove seven times more the children of hell than themselves. He saith (Act 22:5) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was to have a commission directed to him, with the seal of the great sanhedrim affixed to it. Now the commission was to empower him to enquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The Christians are here said to be those of this way; those of the way, so it is in the original. Perhaps the Christians sometimes called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as a way by itself, a by-way, a party, a faction. (2.) The high priest and sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation. And such a sovereignty the Roman pontiff now claims as the Jewish pontiff then did, though he has not so much to show for it. (3.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes even of the Jewish church, whether they were men or women, were to be prosecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul any more than they do with the popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem as criminals of the first magnitude, which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, 1Ti 1:13.

II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church. Here is,

1. The place and time of it: As he journeyed, he came near to Damascus; and there, Christ met with him.

(1.) He was in the way, travelling upon his journey; not in the temple, nor in the synagogue, nor in the meeting of the Christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed (Job 33:15-17), and some in travelling upon the road alone: Thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us, for that wind blows where it listeth. Some observe that Saul was spoken to abroad in the open air that there might be no suspicion of imposture, nor of a trick put upon him in it.

(2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe that he who was to be the apostle of the Gentiles was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly - they threshed Gilead with threshing instruments of iron (Amo 1:3), and now it was likely to be so again.

(3.) He was in a wicked way, pursuing his design against the Christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners when they are at the worst, and hotly engaged in the most desperate sinful pursuits, which is much for the glory both of God's pity and of his power.

(4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented, which may be considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said (Act 9:13, Act 9:14), and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits (Psa 76:10) and mollifying them for a time, as the Old Testament Saul, who relented towards David more than once (1Sa 24:16; 1Sa 26:21), or renewing their spirits, and fixing upon them durable impressions, as upon the New Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour if God, either by the inward operations of his grace or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, 1Sa 25:32.

2. The appearance of Christ to him in his glory. Here it is only said that there shone round about him a light from heaven; but it appears from what follows (Act 9:17) that the Lord Jesus was in this light, and appeared to him by the way. He saw that just One (Act 22:14), and see Act 26:13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time (Act 3:21) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle that he should see the Lord, and so he did, 1Co 9:1; 1Co 15:8. (1.) This light shone upon him suddenly - exaiphnēs , when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls are many times sudden and very surprising, and he anticipates them with the blessings of his goodness. This the disciples that Christ called to himself found. Or ever I was aware, Son 6:12. (2.) It was a light from Heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun (Act 26:13), for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa 24:23. (3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention (for well may he expect to hear when he is thus made to see something very extraordinary), but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness; by this he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious to us, as light. The first thing in this new creation, as in that of the world, is light, 2Co 4:6. Hence all Christians are said to be children of the light and of the day, Eph 5:8.

3. The arresting of Saul, and his detachment: He fell to the earth, Act 9:4. Some think that he was on foot, and that this light, which perhaps was accompanied with a thunderclap, so terrified him that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of astonishment. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he; for Saul was now in a public post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beast he rode on, and make it throw him; and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him, to keep all his bones, so that not one of them was broken. It appears (Act 26:14) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered, (1.) As the effect of Christ's appearing to him, and of the light which shone round about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and a humble submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am undone. (2.) As a step towards this intended advancement. He is designed not only to be a Christian, but to be a minister, an apostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours are commonly first laid low. Those who are designed to excel in knowledge and grace are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ are first struck with a sense of their unworthiness to be employed.

4. The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him (and it was distinguishing, to him only, for though those that were with him heard a sound, Act 9:7, yet they knew not the words, Act 22:9), Saul, Saul, why persecutest thou me? Observe here,

(1.) Saul not only saw a light from heaven, but heard a voice from heaven; wherever the glory of God was seen, the word of God was heard (Exo 20:18); and to Moses (Num 7:89); and to the prophets. God's manifestations of himself were never dumb shows, for he magnifies his word above all his name, and what was seen was alway designed to make way for what was said. Saul heard a voice. Note, Faith comes by hearing; hence the Spirit is said to be received by the hearing of faith, Gal 3:2. The voice he heard was the voice of Christ. When he saw that just One, he heard the voice of his mouth, Act 22:14. Note, The word we hear is likely to profit us when we hear it as the voice of Christ, 1Th 2:13. It is the voice of my beloved; no voice but his can reach the heart. Seeing and hearing are the two learning senses; Christ here, by both these doors, entered into Saul's heart.

(2.) What he heard was very awakening.

[1.] He was called by his name, and that doubled: Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David whose name he bore. He was indeed a second Saul, and such an enemy to the Son of David as the other was to David. Calling him by his name intimates the particular regard that Christ had to him: I have surnamed thee, though thou hast not known me, Isa 45:4 See Exo 33:12. His calling him by name brought the conviction home to his conscience, and put it past dispute to whom the voice spoke this. Note, What God speaks in general is then likely to do us good when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally, as if God spoke to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer 22:29, O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery. He speaks as one in earnest; it is like Martha, Martha (Luk 10:41), or Simon, Simon (Luk 22:31), or O Jerusalem, Jerusalem, Mat 23:37. He speaks to him as to one in imminent danger, at the pit's brink, and just ready to drop in: " Saul, Saul, dost thou know whither thou art going, or what thou art doing?"

[2.] The charge exhibited against him is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he was made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil in himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of is persecution: Why persecutest thou me? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning: "It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal learned education, has good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would show thee the folly of it. It is worse in thee than in another."2. The person sinned against: "It is I, who never did thee any harm, who came from heaven to earth to do thee good, who was not long since crucified for thee; and was not that enough, but must I afresh be crucified by thee?"3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it: "Not only thou hast persecuted, but thou persecutest, thou persistest in it."He was not at this time hauling any to prison, nor killing them; but this was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, Those that are designing mischief are, in God's account, doing mischief. 4. The question put to him upon it: "Why dost thou do it?"(1.) It is complaining language. "Why dealest thou thus unjustly, thus unkindly, with my disciples?"Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin: "Why art thou such an enemy to thyself, to thy God?"Note, The sins of sinners are a very grievous burden to the Lord Jesus. He is grieved for them (Mar 3:5), he is pressed under them, Amo 2:13. (2.) It is convincing language: "Why dost thou thus: Canst thou give any good reason for it?"Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge who eat up God's people, Psa 14:4. Why persecutest thou me? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that is was one in heaven that he was all this while insulting; for surely, if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Mat 25:45.

5. Saul's question upon his indictment, and the reply to it, Act 9:5.

(1.) He makes enquiry concerning Christ: Who art thou, Lord? He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge; the compellation is respectful: Lord. He who had been a blasphemer of Christ's name now speaks to him as his Lord. The question is proper: Who art thou? This implies his present unacquaintedness with Christ; he knew not his voice as his own sheep do, but he desired to be acquainted with him; he is convinced by this light which encloses him that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Jdg 13:17; Gen 32:29. Note, there is some hope of people when they begin to enquire after Jesus Christ.

(2.) He has an answer immediately, in which we have,

[1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious enquiries of those who covet an acquaintance with him: I am Jesus whom thou persecutest. The name of Jesus was not unknown to him; his heart had risen against it many a time, and gladly would he bury it in oblivion. He knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself by manifesting himself to them. He said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is, Act 22:8. Saul used to call him so when he blasphemed him: "I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth. "And he would show that now that he is in his glory he is not ashamed of his humiliation. Secondly, " I am that Jesus whom thou persecutest, and therefore it will be at thy peril if thou persist in this wicked course."There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs.

[2.] His gentle reproof of him: It is hard for thee to kick against the pricks, or goads - to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. Those that revolt more and more when they are stricken by the word or rod of God, that are enraged at reproofs and fly in the face of their reprovers, kick against the pricks and will have a great deal to answer for.

6. His surrender of himself to the Lord Jesus at length, Act 9:6. See here,

(1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?"

(2.) His address to Jesus Christ, when he was in this frame: Lord, what wilt thou have me to do? This may be taken, [1.] As a serious request for Christ's teachings: "Lord, I see I have hitherto been out of the way; thou hast shown me my error, set me to rights; thou hast discovered sin to me, discover to me the way to pardon and peace."It is like that, Men and brethren, what must we do? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work begun in the soul. Or, [2.] As a sincere resignation of himself to the direction and government of the Lord Jesus. This was the first word that grace spoke in Paul, and with this began a spiritual life: Lord Jesus, What wilt thou have me to do? Did not he know what he had to do? Had he not his commission in his pocket? And what had he to do but to execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the high priest and the elders have me to do? What will my own wicked appetites and passions have me to do? But, What wilt thou have me to do? The great change in conversion is wrought upon the will, and consists in the resignation of that to the will of Christ.

(3.) The general direction Christ gave him, in answer to this: Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him, but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider awhile what he has done in persecuting Christ, and be deeply humbled for that, and then he shall be told what he has further to do. [2.] He must not have it in this way, by a voice from heaven, for it is plain that he cannot bear it; he trembles, and is astonished. He shall be told therefore what he must do by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him, which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does and would he have them to do, though they know not now, they shall know hereafter.

7. How far his fellow travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise; for he lay under a heavier load than any of them did; but when they were up, (1.) They stood speechless, as men in confusion, and that was all, Act 9:7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down and struck dumb by it. No external means will of themselves work a change in the soul, without the Spirit and grace of God, which distinguish between some and others; among these that journeyed together, one is taken, and the others left. They stood speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did, but none of God's children are born dumb. (2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spoke, nor heard distinctly what was said to him: which reconciles it with what is said of this matter, Act 22:9, where it is said, They saw the light and were afraid (which they might do and yet see no man in the light, as Paul did), and that they heard not the voice of him that spoke to Paul, so as to understand what he said, though they did hear a confused noise. Thus those who came hither to be the instruments of Paul's rage against the church serve for witnesses of the power of God over him.

8. What condition Saul was in after this, Act 9:8, Act 9:9. (1.) He arose from the earth, when Christ commanded him, but probably not without help, the vision had made him so faint and weak, I will not say like Belshazzar, when the joints of his loins were loosed and his knees smote one against another, but like Daniel, when upon the sight of a vision no strength remained in him, Dan 10:16-17. (2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light that, by dazzling his eyes, had dimmed them - Nimium sensibile laedit sensum ; for then those with him would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ dazzles the eyes to all things here below. Christ, in order to the further discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only. (3.) They led him by the hand into Damascus; whether to a public house, or to some friend's house, is not certain; but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem was himself led a prisoner and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth. (4.) He lay without sight, and without food, neither did eat nor drink for three days, Act 9:9. I do not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. 12. So far from this that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin that he could relish neither meat nor drink.

Matthew Henry: Act 9:10-22

As for God, his work is perfect; if he begin, he will make an end: a good work was begun in Saul, when he was brought to Christ's feet, in that word, Lord, what wilt thou have me to do? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned. Christ here takes care of the work of his own hands. He that hath torn will heal - that hath smitten will bind up - that hath convinced will comfort.

I. Ananias is here ordered to go and look after him, to heal and help him; for he that causeth grief will have compassion.

1. The person employed is Ananias, a certain disciple at Damascus, not lately driven thither from Jerusalem, but a native of Damascus; for it is said (Act 22:12) that he had a good report of all the Jews who dwelt there, as a devout man according to the law; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice - on this occasion, though it does not appear that he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, because Christ would employ variety of hands in eminent services, that the honours might not be monopolized nor engrossed by a few - because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them - and because he would direct us to make much of the ministers that are where our lot is cast, if they have ordained mercy to be faithful, though they are not of the most eminent.

2. The direction given him is to go and enquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, Act 9:10. It is probable it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, " Behold I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me." Go then, saith Christ, into the street which is called Straight, and enquire in the house of Judas (where strangers used to lodge) for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what house, nay, and which is more, in what frame they are: he knows their souls in adversity.

3. Two reasons are given him why he must go and enquire for this stranger, and offer him his service -

(1.) Because he prays, and his coming to him must answer his prayer. This is a reason, [1.] Why Ananias needed not to be afraid of him, as we find he was, Act 9:13, Act 9:14. There is no question, saith Christ, but he is a true convert, for behold he prayeth. Behold denotes the certainty of it: "Assure thyself it is so; go and see."Christ was so pleased to find Paul praying that he must have others to take notice of it: Rejoice with me, for I have found the sheep which I had lost. It denotes also the strangeness of it: "Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer."But was it such a strange thing for Saul to pray? Was he not a Pharisee? and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and the corners of the streets? Yes; but now he began to pray after another manner than he had done; then he said his prayers, now he prayed them. Note, Regenerating grace evermore sets people on praying; you may as soon find a living man without breath as a living Christian without prayer; if breathless, lifeless; and so, if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed. It is no time to linger, for behold he prayeth: if the child cry, the tender nurse will hasten to it with the breast. Saul here, like Ephraim, is bemoaning himself, as a bullock unaccustomed to the yoke, and kicking against the goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant child, and since I spoke against him, for persecuting me, I do earnestly remember him still. "Jer 31:18-20. Observe what condition Saul was now in. He was under conviction of sin, trembling and astonished; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Christ had promised him that it should be further told him what he should do (Act 9:6), and he prays that one may be sent to him to instruct him. Note, What God has promised we must pray for; he will for this be enquired of, and particularly for divine instruction.

(2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and Ananias's coming to him must answer his dream, for it was of God (Act 9:12): He hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him that he might receive his sight. Now this vision which Paul had may be considered, [1.] As an immediate answer to his prayer, and the keeping up of that communion with God which he had entered into by prayer. He had, in prayer, spread the misery of his own case before God, and God presently manifests himself and the kind intentions of his grace to him; and it is very encouraging to know God's thoughts to us-ward. [2.] As designed to raise his expectations, and to make Ananias's coming more welcome to him. He would readily receive him as a messenger from God when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here were two visions in order to it. When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to show unto man his uprightness, it must be acknowledged with thankfulness to his praise.

II. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him.

1. Ananias pleads that this Saul was a notorious persecutor of the disciples of Christ, Act 9:13, Act 9:14. (1.) He had been so at Jerusalem: " Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem, that he was the most virulent, violent persecutor of all, and a ringleader in the mischief - what havoc he has made in the church: there was no man they were more afraid of, no, not the high priest himself, than of Saul; nay,"(2.) "His errand to Damascus at this time is to persecute us Christians: Here he has authority from the chief priests to bind all that call on thy name, to treat the worshippers of Christ as the worst of criminals."Now, why does Ananias object this. Not, "Therefore I do not owe him so much service. Why should I do him a kindness who has done and designed us so much unkindness?"No, Christ has taught us another lesson, to render good for evil, and pray for our persecutors; but if he be such a persecutor of Christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And, if he thus bring himself into trouble, he will be blamed for his indiscretion. [2.] Will it be to any purpose to go to him? Can such a hard heart ever be softened, or such an Ethiopian ever change his skin?

2. Christ overrules the objection (Act 9:15, Act 9:16): "Do not tell me how bad he has been, I know it very well; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him."He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it to many; an earthen vessel (2Co 4:7), but a chosen vessel. The vessel God uses he himself chooses; and it is fit he should himself have the choosing of the instruments he employs (Joh 15:16): You have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, nor thrown away as a despised broken vessel, or a vessel in which there is no pleasure. He is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be enlisted, and Saul must be a standard-bearer. He must bear Christ's name, must bear witness to it before kings, king Agrippa and Caesar himself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings (Act 9:16): I will show him how great things he must suffer for my name's sake. He that has been a persecutor shall be himself persecuted. Christ's showing him this intimates either his bringing him to these trials (as Psa 60:3), Thou hast shown thy people hard things, or his giving notice of them beforehand, that they might be no surprise to him. Note, Those that bear Christ's name must expect to bear the cross for his name; and those that do most for Christ are often called out to suffer most for him. Saul must suffer great things. This, one would think, was a cold comfort for a young convert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the service of the church, shall be so balanced with spiritual comforts and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake.

III. Ananias presently goes on Christ's errand to Saul, and with good effect. He had started an objection against going to him, but, when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do but to go on with our work, and not hang upon an objection?

1. Ananias delivered his message to Saul, Act 9:17. Probably he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as one of the signs that should follow those that believe, that they should lay hands on the sick, and they should recover (Mar 16:18), and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping healing hand upon him. The blood-thirsty hate the upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own him as a brother intimated to him God's readiness to own him as a son, though he had been a blasphemer of God and a persecutor of his children. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou camest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit - The hand that wounded heals. "His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes hath sent me to wash them, that they may be cured."Ananias might deliver his message to Saul very appositely in the prophet's words (Hos 6:1, Hos 6:2): Come and turn to the Lord, for he hath torn and he will heal thee; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles; and Ananias's putting his hands upon him before he was baptized was for the conferring of the Holy Ghost.

2. Ananias saw the good issue of his mission. (1.) In Christ's favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to those that were bound (Isa 61:1) is explained by the giving of sight to the blind, Luk 4:18; Isa 42:7. Christ's commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage by receiving sight (Act 9:18), which was signified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to show that it was miraculous. This signified the recovering of him, [1.] From the darkness of his unconverted state. When he persecuted the church of God, and walked in the spirit and way of the Pharisees, he was blind; he saw not the meaning either of the law or of the gospel, Rom 7:9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, Joh 9:41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them (Act 26:18), to open men's eyes, and turn them from darkness to light: this was what Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him. This filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings. (2.) In Saul's subjection to Christ: He was baptized, and thereby submitted to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, enlisted under his banner, and joined himself to him for better for worse. The point was gained: it is settled; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour.

IV. The good work that was begun in Saul is carried on wonderfully; this new-born Christian, though he seemed as one born out of due time, yet presently comes to maturity.

1. He received his bodily strength, Act 9:19. He had continued three days fasting, which, with the mighty weight that was all that time upon his spirits, had made him very weak; but, when he had received meat, he was strengthened, Act 9:19. The Lord is for the body, and therefore care must be taken of it, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phi 1:20.

2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard lies down with the kid, Isa 11:6. Note, Those that take God for their God take his people for their people. Saul associated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and grace by conversing with them; and thus he made profession of his Christian faith, and openly declared himself a disciple of Christ, by associating with those that were his disciples.

3. He preached Christ in the synagogues, Act 9:20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him, Gal 1:15, Gal 1:16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job 32:20. Observe, (1.) Where he preached - in the synagogues of the Jews, for they were to have the first offer made them. The synagogues were their places of concourse; there he met with them together, and there they used to preach against Christ and to punish his disciples, by the same token that Paul himself had punished them oft in every synagogue (Act 26:11), and therefore there he would face the enemies of Christ where they were most daring, and openly profess Christianity where he had most opposed it. (2.) What he preached: He preached Christ. When he began to be a preacher, he fixed this for his principle, which he stuck to ever after: We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it (Act 9:21): All that heard him were amazed, and said, " Is not this he that destroyed those who called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do?" Quantum mutatus ab illo - Oh how changed! Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the Christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then that he would ever preach Christ as he does? Doubtless this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues.

4. He confuted and confounded those that opposed the doctrine of Christ, Act 9:22. He signalized himself, not only in the pulpit, but in the schools, and showed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength. He became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong. He grew more bold and daring and resolute in defence of the gospel: He increased the more for the reflections that were cast upon him (Act 9:21), in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was thereby so much the more emboldened, finding he had enough at hand wherewith to answer the worst they could say to him. (2.) He ran down his antagonists, and confounded the Jews who dwelt in Damascus; he silenced them, and shamed them - answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews he was still proving that this Jesus is very Christ, is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, sumbibazōn - affirming it and confirming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness.

Barclay: Act 9:1-9

In this passage we have the most famous conversion story in history. We must try as far as we can to enter into Paul's mind. When we do, we will see that this is not a sudden conversion but a sudden surrender. Something about Stephen lingered in Paul's mind and would not be banished. How could a bad man die like that? In order to still his insistent doubt Paul plunged into the most violent action possible. First he persecuted the Christians in Jerusalem. This only made matters worse because once again he had to ask himself what secret these simple people had which made them face peril and suffering and loss serene and unafraid. So then, still driving himself on, he went to the Sanhedrin.

The writ of the Sanhedrin ran wherever there were Jews. Paul had heard that certain of the Christians had escaped to Damascus and he asked for letters of credit that he might go to Damascus and extradite them. The journey only made matters worse. It was about 140 miles from Jerusalem to Damascus. The journey would be made on foot and would take about a week. Paul's only companions were the officers of the Sanhedrin, a kind of police force. Because he was a Pharisee, he could have nothing to do with them; so he walked alone; and as he walked he thought, because there was nothing else to do.

The way went through Galilee, and Galilee brought Jesus even more vividly to Paul's mind. The tension in his inner being tightened. So he came near Damascus, one of the oldest cities in the world. Just before Damascus the road climbed Mount Hermon and below lay Damascus, a lovely white city in a green plain, "a handful of pearls in a goblet of emerald." That region had this characteristic phenomenon that when the hot air of the plain met the cold air of the mountain range, violent electrical storms resulted. Just at that moment came such a lightning storm and out of the storm Christ spoke to Paul. In that moment the long battle was over and Paul surrendered to Christ.

So into Damascus he went a changed man. And how changed! He who had intended to enter Damascus like an avenging fury was led by the hand, blind and helpless.

There is all of Christianity in what the Risen Christ said to Paul, "Go into the city, and you will be told what to do." Up to this moment Paul had been doing what he liked, what he thought best, what his will dictated. From this time forward he would be told what to do. The Christian is a man who has ceased to do what he wants to do and who has begun to do what Christ wants him to do.

Barclay: Act 9:10-18

Beyond doubt Ananias is one of the forgotten heroes of the Christian Church. If it be true that the Church owes Paul to the prayer of Stephen, it is also true that the Church owes Paul to the brotherliness of Ananias.

To Ananias came a message from God that he must go and help Paul; and he is directed to the street called "Straight." This was a great street that ran straight from the east to the west of Damascus. It was divided into three parts, a centre part where the traffic ran, and two side-walks where the pedestrians thronged and the merchant-men sat in their little booths and plied their trade. When that message came to Ananias it must have sounded mad to him. He might well have approached Paul with suspicion, as one doing an unpleasant task; he might well have begun with recriminations; but no; his first words were, "Brother Saul."

What a welcome was there! It is one of the sublimest examples of Christian love. That is what Christ can produce. Bryan Green tells that after one of his campaigns in America he asked at the last meeting that people should stand up and in a few words say just what the campaign had done for them. A negro girl rose. Not a good speaker, she could only put a few sentences together and this is what she said, "Through this campaign I have found Christ and he made me able to forgive the man who murdered my father." He made me able to forgive...that is the very essence of Christianity. In Christ, Paul and Ananias, the men who had been the bitterest enemies, came together as brothers.

Barclay: Act 9:19-22

This is Luke's account of what happened to Paul after his conversion. If we want to have the chronology of the whole period in our minds we must also read Paul's own account of the matter in Gal 1:15-24. When we put the two accounts together we find that the chain of events runs like this. (i) Saul is converted on the Damascus Road. (ii) He preaches in Damascus. (iii) He goes away to Arabia (Gal 1:17). (iv) He returns and preaches in Damascus for a period of three years (Gal 1:18). (v) He goes to Jerusalem. (vi) He escapes from Jerusalem to Caesarea. (vii) He returns to the regions of Syria and Cilicia (Gal 1:21). So we see that Paul began by doing two things.

(i) He immediately bore his witness in Damascus. In Damascus there were many Jews and consequently there would be many synagogues. It was in these Damascus synagogues that Paul first lifted up his voice for Christ. That was an act of the greatest moral courage. It was to these very synagogues that Paul had received his letters of credit as an official agent of the Jewish faith and of the Sanhedrin. It would have been very much easier to begin his Christian witness somewhere where he was not known and where his past did not stand against him. Paul is saying, "I am a changed man and I am determined that those who know me best should know it." Already he is proclaiming, "I am not ashamed of the gospel of Christ."

(ii) The second thing he did is not mentioned by Luke at all--he went to Arabia (Gal 1:17). Into Paul's life had come a shattering change and for a time he had to be alone with God. Before him stretched a different life and he needed two things: guidance for a way that was totally strange and strength for an almost overwhelming task that had been given to him. He went to God for both.

Constable: Act 6:8--9:32

II. THE WITNESS IN JUDEA AND SAMARIA 6:8--9:31

In this next major section of Acts, Luke narrated three significant events in the life and ministry of the early church. These events were the martyrdom of Stephen, the ministry of Philip, and the conversion of Saul of Tarsus. Luke's presentation of these events was primarily biographical. In fact, he began his account of each event with the name of its major character (6:8; 8:5; 9:1).

The time when these events took place was probably shortly after those reported in the earlier chapters of the book.

Constable: Act 9:1-31

C. The mission of Saul 9:1-31

The writer focused our attention next on a key figure in the spread of the Christian mission and on significant events in the development of that mission to the Gentiles. Peter's evangelization of Cornelius (ch. 10) will continue to advance this theme. Luke has given us three portraits of significant individuals in the evangelization of Gentiles: Stephen, Philip, and now, climactically, Saul. He stressed that Saul's conversion and calling to be an apostle to the Gentiles came supernaturally and directly from God, and Saul himself played a passive role in these events. Paul retold the story of his conversion and calling twice in Acts 22 and 26 and again in Galatians 1. Its importance in Acts is clear from its repetition.³⁸⁷ Saul became God's primary instrument in taking the gospel to the Gentile world.

Constable: Act 9:1-19

1. Saul's conversion and calling 9:1-19a

Luke recorded the conversion and calling of Saul to demonstrate the supernatural power and sovereign direction of God. Saul's conversion was one of the most miraculous and significant instances of repentance that took place during the early expansion of the church.³⁸⁸ His calling to be God's main missionary to the Gentiles was equally dramatic.

Constable: Act 9:1-9

Saul's conversion on the Damascus road 9:1-9

"No conversion has been more significant in the history of the Church . . ."³⁸⁹

"In this passage we have the most famous conversion story in all history."³⁹⁰

"The conversion of the Ethiopian eunuch was in a chariot; the conversion of Saul of Tarsus was down in the dust."³⁹¹

9:1-2 Since Stephen's martyrdom (cf. 8:3), Saul had been persecuting Jews who had come to believe that Jesus was the Messiah.³⁹² The Jewish high priest's Roman overseers gave the high priest authority to extradite Jews who were strictly religious offenders and had fled outside the Sanhedrin's jurisdiction.³⁹³ Saul obtained letters from the high priest (evidently Caiaphas) giving him power to arrest Jesus' Jewish disciples from Palestine who had fled to Damascus because of persecution in Jerusalem. This grand inquisitor undoubtedly believed that he was following in the train of other zealous Israelites who had purged idolatry from Israel (e.g., Moses in Num. 25:1-5; Phinehas in Num. 25:6-15; Mattathias in 1 Macc. 2:23-28, 42-48).

"Saul never forgave himself for that. God forgave him; the Christians forgave him; but he never forgave himself . . . 1 Cor. 15:9[;] Gal. 1:13."³⁹⁴

The King of the Nabateans who governed Damascus at this time cooperated with Saul. He was Aretas IV (9 B.C.-40 A.D.).³⁹⁵ Damascus stood about 150 miles to the northeast of Jerusalem. It was within the Roman province of Syria and was one of the towns of the Decapolis, a league of 10 self-governing cities. "The Way" was one of the earliest designations of Christianity (cf. 19:9, 23; 22:4; 24:14, 22), and it appears only in Acts. It meant the path characterized by life and salvation. This title may go back to Jesus' teaching that He was the way and that His way of salvation was a narrow way (John 14:6; Matt. 7:14).

9:3-4 Other passages throw more light on the details of Saul's blinding vision. It took place about midday when the sun would have been shining its brightest (22:6; 26:13). What blinded Saul was not the sun, however, but a revelation of Jesus Christ (vv. 17, 27; 22:14; 26:16; 1 Cor. 9:1; 15:8). He saw the same person Stephen had seen as Saul witnessed Stephen dying (7:55). Jesus spoke to Saul from heaven addressing him by his Jewish name and in the language of the Jews (cf. 26:14). After riveting his attention, Jesus asked Saul why he was persecuting Himself--not His church, but Himself. Saul would have understood the voice as God's since in rabbinism a voice from heaven always connoted a rebuke or instruction from God.³⁹⁶

"Therefore when the voice went on to ask the question Why do you persecute me?' Saul was without doubt thoroughly confused. He was not persecuting God! Rather, he was defending God and his laws!"³⁹⁷

Jesus' question made Saul begin to appreciate the intimate union that Christians enjoy with Jesus, the Head of the body, the church. He was in His disciples, not just with them or ruling over them, by His Spirit (cf. John 14:17). What they suffered He suffered.

9:5-6 In what sense did Saul address Jesus as Lord (Gr. kyrios)? It seems from Saul's reaction to this vision and his descriptions of it later that he realized the person addressing him was God. "Lord" therefore seems to be more than a respectful "Sir." Yet God was Saul's master already, even before he became a Christian, so he probably addressed the voice as his personal master as well as God. The identity of the voice was not completely clear to Saul. When Stephen had a similar vision, he recognized Jesus (7:55-56), but Saul did not recognize Him. This may imply that Saul had never seen Jesus during Jesus' earthly ministry. Or perhaps he asked "Who are you?" because, even though he believed God was speaking to him, he had never heard a voice from heaven before.

Jesus' self-revelation totally shocked Saul who until then had regarded Jesus as a blasphemous pretender to Israel's messianic throne. Saul now discovered that Jesus was God or at least with God in heaven, yet He was in some sense also present in His followers whom Saul was persecuting. Jesus again referred to Saul's persecution of Himself, a doubly convicting reminder of Saul's erroneous theology and sinful conduct. Jesus did not condemn him but graciously commanded him to enter Damascus and to wait for further directions from Himself. Saul learned that Jesus had a mission for him though he did not know what or how extensive it would be.

9:7-9 Evidently Saul's traveling companions heard a voice-like sound, but only Saul understood Jesus' words (cf. v. 7; 22:9; 26:14; cf. John 12:29). They all fell to the ground when they saw the light (26:14), but now they stood speechless. The light of the vision he had seen had blinded Saul temporarily. His companions had to lead him off into Damascus where he waited for three days for further instructions, blind, fasting, and praying (cf. 1:14).³⁹⁸

"He who had intended to enter Damascus like an avenging fury was led by the hand into that city, blind and helpless as a child."³⁹⁹

"In the light of Paul's subsequent career, his single-minded devotion to Christ, his tireless efforts to bring Jews and Gentiles alike face to face with the same Lord as he had encountered on the Damascus road, his remorse for his vindictive cruelty, his atonement for it in selfless service of the Church he had tried to crush, it is frivolous to attempt to explain away Paul's conversion as a hallucination, an attack of sunstroke, or an epileptic fit [as some Bible critics have alleged]. It was as is every genuine conversion experience a miracle of the grace of God."⁴⁰⁰

Constable: Act 9:10-19

Saul's calling from the Lord 9:10-19a

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

9:13-14 Ananias wanted to make sure he had heard the Lord correctly since Saul had become infamous for harming believers in Jesus. He had heard of Saul's reason for visiting Damascus and the authority to extradite that he had received from the chief priests. Ananias referred to the believers in Jerusalem as "saints," set apart ones, the equivalent of those who call on the Lord's name. This is the first time Luke used the name "saints" for Christians in Acts.

"The Lord's work is revealed through events that overthrow human expectations. Humans calculate the future on the basis of their normal experience. These calculations leave them unprepared for the appearance of the Overruler, who negates human plans and works the unexpected. This is a problem not only for the rejectors of Jesus but also for the church, which, as our narrative indicates, is led by the Lord into situations beyond its fathoming. The narrator's sharp sense of God (and the exalted Messiah) as one who surprises appears again in this episode, and the reaction of Ananias (and in 9:26 the Jerusalem disciples) shows that the church, too, has difficulty keeping up with such a God."⁴⁰¹

9:15-16 God revealed His purpose for Saul to bolster Ananias' courage. The inquisitor was to become Jesus' chosen instrument, the proud Pharisee His apostle to Gentiles and kings, and the golden boy of Judaism a persecuted Christian. "To bear my name" means to bear witness of Jesus. In the Greek text of verse 16 "I" is emphatic. Jesus meant that Ananias need not fear going to Saul because Jesus Himself would show Saul how much he would suffer; Ananias would not need to do that. This assurance would have encouraged Ananias further to go to Judas' house in search of Saul.

"In highlighting these features of being a chosen instrument,' sent to the Gentiles,' and to suffer for my [Jesus'] name,' Luke has, in effect, given a theological précis of all he will portray historically in chapters 13-28--a précis that also summarizes the self-consciousness of Paul himself as reflected in his own letters."⁴⁰²

9:17 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 (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)."⁴⁰³

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.⁴⁰⁴ Notice again the importance of being filled with (under the control of) the Holy Spirit.

9:18-19a God then restored Saul's sight. The impression given in the text is that the first thing he did was identify with Christ and the disciples of Christ by water baptism (cf. 8:12, 38). He did this even before breaking his fast of three days. Then he ate and received strength physically.

Constable: Act 9:19-30

2. Saul's initial conflicts 9:19b-30

The changes that took place in Saul were important because of his subsequent activity. Luke wrote this pericope to note those changes so his readers would understand why Saul behaved as he did. Luke stressed the genuineness of Saul's conversion by showing the radical change it made in him.

Constable: Act 9:19-22

Saul's preaching in Damascus 9:19b-22

9:19b-20 How verses 19b-20 fit into the chronology of events in Saul's life is not perfectly clear. They could fit in any number of ways. We should probably understand "immediately" in a general sense. As soon as Saul became a Christian he began to contend that Jesus was the Messiah when he attended synagogue worship, which he did regularly (cf. 13:5, 14; 14:1; 17:2, 10, 17; 18:4, 19; 19:8). This proclamation was the result and evidence of his being filled with the Holy Spirit (v. 17) as well as the result of his conversion.

Saul later wrote that immediately following his conversion he did not consult with others about the Scriptures but went into Arabia and later returned to Damascus (Gal. 1:15-17). "Arabia" describes the kingdom of the Nabateans that stretched south and east from Damascus. Damascus was in the northwest sector of Arabia. After Saul's conversion and baptism he needed some time and space for quiet reflection and communion with God. He had to rethink the Scriptures, receive new understanding from the Lord, and revise his Pharisaic theology. So as Moses, Elijah, and Jesus before him, he retired into the wilderness.

This is the only mention in Acts of someone proclaiming Jesus as the "Son of God" (but cf. 13:33). This fact reflects the clear understanding of Jesus that Saul had even shortly after his conversion. As used in the Old Testament, this title referred to Israel (Exod. 4:22; Hos. 11:1), Israel's anointed king (2 Sam. 7:14; Ps. 89:26), and Messiah (Ps. 2:7). Saul recognized that Jesus was the Son of God predicted there. He used this title of Jesus frequently in his epistles (Rom. 1:3-4, 9; 5:10; 8:3, 29, 32; 1 Cor. 1:9; 15:28; 2 Cor. 1:19; Gal. 1:16; 2:20; 4:4, 6; 1 Thess. 1:10).

9:21-22 Saul's conduct understandably bewildered the Jews who lived in Damascus. Instead of persecuting the Christians he was proving that Jesus was the Christ, the Son of God. This is what people then and now need to believe to obtain salvation. Saul had made a 180 degree change in his thinking and in his conduct; he had truly repented. Saul's understanding and commitment kept growing as he continually sought to convince the Damascus Jews that Jesus was their Messiah. Perhaps Saul's sojourn in Arabia occurred between verses 21 and 22 or between verses 22 and 23.

College: Act 9:1-43

ACTS 9

C. THE CONVERSION OF SAUL OF TARSUS (9:1-31)

1. The Expedition of Saul to Damascus (9:1-2)

¹ Meanwhile, Saul was still breathing out murderous threats against the Lord's disciples. He went to the high priest ² and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem.

Luke now continues the story of Saul, which began in his introductory words in 8:3: " Saul began to destroy the church." So crucial is Paul's conversion to the story of the early church and the spread of the gospel, that Luke repeats the full record of Saul's conversion three times in Acts. No event is given more attention.

This account of Saul's conversion appears also in 22:3-21 and 26:4-20. Differences in the accounts are obvious, though the major facts of the event are present in each of the them. In each case Luke presents the story in a way which suits the purpose of the situation. All three passages, however, tell the story of a Jewish leader whose mind and heart were filled with a rage against Christians which drove him to great lengths in crushing the life from this new movement.

The persecutor's condition is described as " breathing out (ejmpnevwn, empnçon) murderous threats," a phrase which means that " threatening and murder were the atmosphere which he breathed and by which and in he lived." This rage had already been evident in his consent in Stephen's death. Now he was pursuing new targets for his wrath, not necessarily to commit murder, but to bring prisoners who might have to face death.

One avenue available to him was hunting down Christians who had fled to other cities from Jerusalem (see 8:1). To gain authority for this pursuit, Saul went to the high priest, probably still Caiaphas, and received letters addressed to the synagogues in Damascus. Scholars have spent much time debating the issue of these letters. The question is whether any evidence supports a situation in which the Sanhedrin had authority over synagogues so far from home.

The point may be moot, however, in view of the fact that Luke does not say that the letters were papers of extradition. The letters may simply have been letters introducing Paul and his mission, as well as recommendations that such Jews be handed over to him. Such letters would carry no official authority to enforce the arrests.

Believers are referred to as " the Way," a designation which may be traced to the words of Jesus (see Matt 7:13; John 14:6). The irony is that Saul was about to see the Christ while " on the way" to the city of Damascus.

2. The Light and Voice from Heaven (9:3-7)

³ As he neared Damascus on his journey, suddenly a light from heaven flashed around him. ⁴ He fell to the ground and heard a voice say to him, " Saul, Saul, why do you persecute me?" ⁵" Who are you, Lord?" Saul asked. " I am Jesus, whom you are persecuting," he replied. ⁶" Now get up and go into the city, and you will be told what you must do." ⁷ The men traveling with Saul stood there speechless; they heard the sound but did not see anyone.

Saul was not far from the city gates of Damascus when the event occurred which changed his life. Damascus was a six-day journey on foot from Jerusalem (about 150 miles). As the small group of travelers walked nearer the city, a brilliant light flashed from the sky, shining all around (perihvstrayen, periçstrapsen) Saul. The suddenness and the overwhelming brightness of the light forced him to his knees. At the same moment a voice from heaven addressed Saul. It was the voice of Christ which challenged him to account for his actions, especially in view of the fact that the persecuting of Christians amounted to the persecuting of Christ.

It may well be that this moment finds expression later in Paul's letter to the Corinthians: " God, who said, 'Let light shine out of darkness, made his light shine in our hearts to give us the light of the glory of God in the face of Christ'" (2 Cor 4:6). At any rate, Paul was convinced that he had been permitted to see the resurrected Christ, just as the other apostles had seen him (1 Cor 15:3-8).

Luke makes it clear that Saul was the only one of the travelers to experience this manifestation of Christ. Saul's response to the heavenly vision was to ask, " Who are you, Lord (kuvrie, kyrie )?" As Bruce notes, the use of " Lord" in this context may not be more than a respectful " sir." But Saul quickly discovered that he was being confronted by one with more authority than he had ever met in his life. Those traveling with Saul did not understand any of this conversation, a point which fits quite well with the language in 22:9.

3. The Entrance of Saul into Damascus (9:8-9)

⁸ Saul got up from the ground, but when he opened his eyes he could see nothing. So they led him by the hand into Damascus. ⁹ For three days he was blind, and did not eat or drink anything.

Though Saul's companions did not see the vision of Christ, they could certainly verify its effects. The immediate effects were on Saul's physical condition. He was blind. Humbled and helpless, his traveling friends led him by the hand the rest of the way to the city. Beyond blindness, he was " three days" in fasting, indicating how completely devastated was his spirit. This period was likely a time for much reflection on what he had witnessed and what it meant regarding his place among the people of God.

4. The Commissioning of

Ananias to Visit Saul (9:10-16)

¹⁰ In Damascus there was a disciple named Ananias. The Lord called to him in a vision, " Ananias!" " Yes, Lord," he answered. ¹¹ The Lord told him, " Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. ¹² In a vision he has seen a man named Ananias come and place his hands on him to restore his sight." ¹³" Lord," Ananias answered, " I have heard many reports about this man and all the harm he has done to your saints in Jerusalem. ¹⁴ And he has come here with authority from the chief priests to arrest all who call on your name." ¹⁵ But the Lord said to Ananias, " Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel. ¹⁶ I will show him how much he must suffer for my name."

The next servant whom the Lord calls is Ananias. From the information given here it appears that Ananias was not one of the believers who had fled Jerusalem when the persecution of Christians began (8:1). He " had heard many reports," but apparently had not experienced the crisis directly.

Nevertheless, Ananias was well informed about the conditions in Jerusalem. He knew that believers were being persecuted and that Saul had been given " authority from the chief priests" to arrest Christians who had fled from Jerusalem to Damascus. It is not surprising that he hesitated in going to see Saul.

God's will overruled Ananias. He commanded him to go to the place in Damascus where Saul was staying-a place on " Straight Street" at the house of a man named Judas, unknown anywhere else in the New Testament. In ancient times Straight Street ran east and west through the city and was lined with colonnades on both sides with large gates at either end. The street is still visible today, though its modern site is farther north. The objective of Ananias was to lay his hands on Saul so that he could receive his sight.

The reluctance of Ananias disappeared when God told him that Saul would serve as a chosen instrument in taking the gospel to the Gentiles, as well as the people of Israel. The mention of " kings" of the Gentiles foreshadows accounts coming in Acts in which the Apostle was arrested and forced to defend himself before royal tribunals. Later in Galatians, the Apostle reflected on the fact that he had received a call directly from God to preach the gospel (1:15). His service would bring on him the same kind of suffering he had inflicted on others.

5. The Visit from Ananias (9:17-19a)

¹⁷ Then Ananias went to the house and entered it. Placing his hands on Saul, he said, " Brother Saul, the Lord-Jesus, who appeared to you on the road as you were coming here-has sent me so that you may see again and be filled with the Holy Spirit." ¹⁸ Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptized, ¹⁹ and after taking some food, he regained his strength.

Perhaps reluctantly (but still obediently), Ananias went to the house to find Saul. He placed his hands on Saul and spoke to him in the name of the Lord Jesus. He began by referring to Saul as " brother," a term that surely has no implication for Saul's spiritual condition since it is used in several contexts where such an implication would be out of place (see 2:29; 22:1; 23:1).

Two objectives were now stated for the arrival of Ananias. He had been sent by the " Jesus who appeared" on the road. His purpose was that Saul would be able to see again and also that he might receive the Holy Spirit. If these were the objectives of Ananias it speaks to the importance of baptism in the reception of the Spirit. The first objective was accomplished when Ananias placed his hands on Saul and " something like scales" fell from his eyes. This scale-like or flaky substance may have been similar to fish scales.

The second objective, the reception of the Holy Spirit, is not described. Rather, the next action described is that Saul got up and " was baptized." Apparently it was in his baptism that Saul received the Spirit.

The conversion of Saul has been the subject of much discussion in the past few decades. Was he reacting against the Judaism he came to see as legalistic and ritualistic? Was he experiencing guilt with regard to his ability to live up to the Law of Moses? Or was he simply convinced that in God's sending of Christ was the message that salvation cannot come through any means other than Christ?

6. The Preaching of Saul in Damascus (9:19b-22)

¹⁹ Saul spent several days with the disciples in Damascus. ²⁰ At once he began to preach in the synagogues that Jesus is the Son of God. ²¹ All those who heard him were astonished and asked, " Isn't he the man who raised havoc in Jerusalem among those who call on this name? And hasn't he come here to take them as prisoners to the chief priests?" ²² Yet Saul grew more and more powerful and baffled the Jews living in Damascus by proving that Jesus is the Christ. ^a

^a 22 Or Messiah

What Saul did next demonstrated the depth of his conversion. After spending several days with the disciples in Damascus, he took his new faith to the synagogues. The content of his preaching was that " Jesus is the Son of God." Here, in the only use in Acts of the title " the Son of God," is the summary of Saul's message. Quite probably his method included calling attention to Old Testament passages which described the work of the Messiah.

Astonishment was the response of the crowd. The message was not as shocking as the one delivering it. Those who heard Saul were very much aware of his former hatred of Christians. To them it was inconceivable that he was now preaching it with enthusiasm. It was obvious to them that something very unusual had taken place in his life.

In Galatians 1:15 the Apostle comments on this period of his new Christian life. In defending himself against those who argued that he was not a true apostle, but got his authority from Jerusalem, he contended that he did not go to Jerusalem as soon as he was converted. Rather, he went into Arabia-a point which Luke does not mention here. Nothing that Luke says here about the early period of Saul's life in Christ stands in direct conflict with the account in Galatians.

7. The Escape of Saul from Damascus (9:23-25)

²³ After many days had gone by, the Jews conspired to kill him, ²⁴ but Saul learned of their plan. Day and night they kept close watch on the city gates in order to kill him. ²⁵ But his followers took him by night and lowered him in a basket through an opening in the wall.

Saul's ministry became so controversial that he was driven out of Damascus. " After many days" leaves room for Paul's own description of this period of time in Galatians 1:17-18. In that passage he explained that he spent a total of three years in Damascus and Arabia immediately after his conversion. The kingdom of Arabia (also known as Nabatea) extended north and east as far as Damascus and southward as far as the Arabian Gulf. As the Apostle mentioned in 2 Corinthians 11:32, Aretas IV was king during this time (9 B.C. to A.D. 40).

When Saul returned to Damascus, Aretas IV sought to have him arrested. The arrest would have led to his execution, perhaps by mob action, at the hands of the Jews of Damascus. Saul's only escape was to get help from friends who lived on the city wall. They lowered him down in a basket one night through an opening in the wall and he escaped to Jerusalem.

8. The Ministry of Saul in Jerusalem

and His Departure for Tarsus (9:26-30)

²⁶ When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. ²⁷ But Barnabas took him and brought him to the apostles. He told them how Saul on his journey had seen the Lord and that the Lord had spoken to him, and how in Damascus he had preached fearlessly in the name of Jesus. ²⁸ So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the name of the Lord. ²⁹ He talked and debated with the Grecian Jews, but they tried to kill him. ³⁰ When the brothers learned of this, they took him down to Caesarea and sent him off to Tarsus.

The period of time covered in this part of Luke's account is mentioned by the Apostle Paul in Galatians 1:13-2:10. Finding the harmony in the two accounts presents some problems. Doing so requires that the purpose of both Luke and Galatians be kept in mind.

Luke's summary of Saul's days in Jerusalem is quite brief and very general. When Saul arrived in Jerusalem, he wanted to be a part of the fellowship of believers, but they were, quite naturally, afraid of him. Could his " conversion" be a hoax which would give him just the opportunity he needed to arrest them?

Barnabas, true to his name (" Son of Encouragement" ), intervened and convinced the believers that Saul's conversion was authentic. How Barnabas came by his information is not mentioned. At any rate, he showed himself very well informed concerning the events on the Damascus Road and the subsequent ministry of Saul in Damascus. Remarkably, these saints, who had suffered as a result of Saul's rage against the church, opened their hearts and welcomed him into their fellowship.

Luke's abbreviated comment on this period is to say that Saul stayed with them in Jerusalem and " moved about freely," conducting his ministry in the name of the Lord. Such a summary would seem to indicate that Saul got very well acquainted with the apostles in Jerusalem.

The account in Galatians intends to show, however, that this was not the case. The Apostle states emphatically that he did not become acquainted with the other apostles during this period. He says that besides Peter, he " saw none of the other apostles-only James, the Lord's brother" (1:18-19). In addition he says, " I was personally unknown to the churches of Judea that are in Christ" (1:23).

Though these accounts seem to contradict each other, what must be remembered is that Luke's description is intentionally general. He was not concerned with the details of Saul's relationship with the other apostles. He does not even mention the matter directly. On the other hand, in Galatians Paul's objective is to refute accusations from the Judaizers that he was merely a pawn in the hands of the other apostles. For this reason, he writes in specific detail about his limited contacts with Jerusalem.

Beyond this observation, the details in both accounts which correspond argue for the credibility of both accounts. Both mention the visit, and place it early in the ministry of the Apostle. Both mention contact with the believers in Jerusalem. Both note that Saul was known for his persecution of the believers. It seems unfair to accuse Luke of historical inaccuracy at this point.

Saul's preaching apparently picked up where Stephen's left off- debating with the " Grecian Jews." Once again they were offended at the teaching, and once again sought to bring to an end the life of the preacher. This time, however, Saul's brothers in the faith responded to their attempts at murder by moving Saul to Caesarea (by the Sea) and placing him on a ship headed for Tarsus, his hometown. Here the record leaves him until Barnabas will bring him back to Antioch (11:25f), some ten years later.

D. PEACE AND PROSPERITY FOR THE CHURCH (9:31)

³¹ Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord.

Luke now adds a summary statement about the progress of the church in the region on which he focuses in chapters eight through twelve. The persecution which had begun after the martyrdom of Stephen now came to a close (see 8:1), as Bruce says, " with the conversion and departure of the leading persecutor."

The singular " church" is used to speak of the body of Christ as a whole in this region, a body consisting, of course, of individual congregations. Only here and possibly in 20:28 does such an application of " church" occur in Acts.

E. PETER'S MINISTRY IN WESTERN JUDEA (9:32-43)

1. The Ministry at Lydda: Healing of Aeneas (9:32-35)

³² As Peter traveled about the country, he went to visit the saints in Lydda. ³³ There he found a man named Aeneas, a paralytic who had been bedridden for eight years. ³⁴" Aeneas," Peter said to him, " Jesus Christ heals you. Get up and take care of your mat." Immediately Aeneas got up. ³⁵ All those who lived in Lydda and Sharon saw him and turned to the Lord.

Now the spotlight turns to ministry accomplished in western Judea. Peter was mentioned last in 8:25 when he went back to Jerusalem after visiting Samaria with John. Now that the persecution of the church in this region had ceased, Peter's ministry picked up again. Lydda was some twenty-five miles northwest of Jerusalem. How the church was established there is unclear, but Luke refers to them as " saints" (aJgivou", hagious ), a rare term for Christians in Acts (see 9:13, 32, and 41 where it is translated " believers" in the NIV).

Peter's preaching tour brought him into contact with a man named Aeneas who had been paralyzed for eight years. He was probably one of the Christians in Lydda, and Peter may well have been invited to his home for the purpose of prayer and healing. At any rate, Peter spoke the command to Aeneas, which was not unlike the command Jesus had spoken to the paralyzed man lowered through the roof of the house in Capernaum (Mark 2:11). Peter first made it clear that the healing came from the Lord when he said, " Jesus Christ heals you." Then Peter told him to " get up and take care of his mat," a command which probably meant that he should fold it up and put it away. After eight years Aeneas got up immediately and did just that.

The news traveled far and wide, reaching throughout Lydda and also Sharon, the fifty-mile plain stretching along the coast from Joppa to Mt. Carmel. Anyone who saw him was convinced that the claims of the gospel were valid and " turned to the Lord."

2. The Ministry at Joppa:

The Raising of Dorcas (9:36-43)

³⁶ In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas ^a ), who was always doing good and helping the poor. ³⁷ About that time she became sick and died, and her body was washed and placed in an upstairs room. ³⁸ Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, " Please come at once!" ³⁹ Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them. ⁴⁰ Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, " Tabitha, get up." She opened her eyes, and seeing Peter she sat up. ⁴¹ He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive. ⁴² This became known all over Joppa, and many people believed in the Lord. ⁴³ Peter stayed in Joppa for some time with a tanner named Simon.

^a 36 Both Tabitha (Aramaic) and Dorcas (Greek) mean gazelle .

Peter's ministry stretched closer to Caesarea as events unfolded rapidly. A " female disciple" (maqhvtria, mathçtria) named Tabitha (Aramaic; Dorcas in Greek) fell ill in Joppa, the main port city of Judea, located about ten miles northwest of Lydda. When she died, her body was washed in preparation for burial (as was customary among Jews) and was placed in an upstairs room. Often in Palestine, burial took place the same day as the death. On this occasion it seems that the family and friends delayed the burial so that Peter could be summoned.

The messengers were sent to Lydda, a journey which would take most of a day. They found Peter and he accompanied them to Joppa and went immediately to the house where Tabitha's body lay.

Her reputation for helping the poor was demonstrated by the pathetic scene in which the widows of the town wept at the side of the body, and showed the robes and garments they wore, which had been made by Tabitha. Widows in first-century Palestine were often the most helpless of citizens. Evidently the ministry of Tabitha had furnished for them even their necessary clothing.

Just as Jesus had raised the daughter of Jairus (Luke 8:49-56; Mark 5:35-43), Peter approached the body of Tabitha with the same objective. Sending the spectators out of the room as Jesus had done, Peter got on his knees to pray. He then gave the command to Tabitha's body in words so similar to those of Jesus, the difference is only one letter. Jesus had commanded the little girl in Aramaic, " Little girl, arise" ( Talitha koum ). Peter's words were Tabitha koum . Those who were readers of Luke's two volumes would not have missed the similarity.

At the sound of his command she came back to life and he presented her to the believers alive. This news could not help but draw attention, and Peter's ministry continued there for some time.

Peter lived with a tanner named Simon whose house was by the sea. Such a location would be helpful to tanners since their work involved sea water. The location was also helpful to the townspeople since a tanner's work involved the defilement of dead animals and the presence of skins created an odor that could not be hidden. Beyond these things, the mention of this house as Peter's temporary residence is important in that it may indicate that Peter was already becoming receptive to the abrogation of the Jewish laws of uncleanness. Living with one who earned his living by handling dead animals was a radical step for a rigid observer of the laws of purity.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 9:1

IX: 1, 2. These is a sudden transition in our narrative at this point, and it assumes more the character of a biography. The writers of sacred history, in both Testaments, devote the greater part of their space to biographical sketches. The greater familiarity of the masses of the people with such portions of the Bible fully attests the wisdom of this course. This familiarity is the result of a deeper impression made upon the heart, and, consequently, upon the memory. We accept it, therefore, thankfully, that Luke, in his sketch of apostolic labors, was directed to record, somewhat connectedly, the labors of Paul, rather than detached sketches from the lives of all the apostles. What is lost to our curiosity in reference to the other apostles is far overbalanced by the more thrilling effect of a continuous personal narrative. This effect is all the more thrilling, from the selection of him, who, among all the apostles, was " in labors most abundant."

Saul has already been introduced to the reader in the account of Stephen's martyrdom. By the aid of his own subsequent statements concerning himself, we are able to trace his history to a still earlier period. The early education and ancestral remembrances of a man have much to do in forming his character and shaping his career. Those of Saul were calculated to thrust him into the very scenes in which he first figures in history. He was born in the city of Tarsus, in Cilicia, not far from the period at which Jesus was born in Bethlehem. He was of pure Jewish extraction, of the tribe of Benjamin, and descended from pious ancestry. This insured his careful instruction in Jewish history, and such portions of the law of Moses as he could understand in childhood. His parents were Pharisees, and, therefore, his understanding of the Scriptures was modified by the peculiar interpretations and traditions of that sect, while his prejudices were all enlisted in its favor.

Besides this religious instruction, he was taught the trade of tent-making. The goat's hair which was used in this manufacture was produced in Cilicia in such abundance, and of so fine a quality, that the manufactured article acquired the name Cilicium, from the name of the province. The wisdom of his parents in teaching him this trade as a means of providing against the unfortunate contingencies of life, will be fully exemplified in the course of this narrative.

The child was being educated, under the eye of an overruling Providence, for a future unthought of by either himself or his parents. His residence in a city where the Greek language prevailed was not the least important circumstance bearing upon his education. Like the children of foreigners in our own country, though the ancestral tongue was the language of the fireside, on the streets and in all places of public resort he was compelled to employ the language of the adopted country. In this way he acquired that familiarity with the Greek, which enabled him, in after-life, to employ it with facility both in writing and speaking.

It was only his earliest childhood that was thus devoted to parental instruction, and to the acquirement of the Greek language and a trade; for he was " brought up" in the city of Jerusalem, at the feet of Gamaliel. Under the instruction of this learned Pharisee, whose prudence and whose calm indifference to the cause of Christ we have had occasion to notice, in commenting on the second trial of the apostles, his Pharisaic prejudices must have been intensified, with his knowledge of the law was enlarged, and his zeal for it inflamed.

A youth of Paul's intellectual capacity would be expected to make rapid advances with the opportunities which he now enjoyed, and so, he tells us, he did. " I made progress in the Jew's religion above many my equals in age in my own nation, being more exceedingly zealous for the traditions of my fathers." This pre-eminence among his school-fellows was accompanied by the strictest propriety of religious deportment; so that he could appeal, after the lapse of many years, to those who knew him in his youth, though now his enemies, to testify that, " according to the strictest sect of our religion, I lived a Pharisee." He could even declare that he was, " touching the righteousness that is in the law, blameless." Such was his character, and his reputation, when he finished his course of instruction in the school of Gamaliel.

If the usual supposition concerning Saul's age is correct, it is not probable that he was in Jerusalem at the time of the crucifixion, or for several years previous. If he had been, it would be unaccountable that in all his epistles he makes no allusion to a personal knowledge of Jesus. The supposition that he was at that time still confined in the school of Gamaliel is not only inconsistent with his supposed age, which could not have been less than thirty at the time he is introduced to us, but it is insufficient to account for his ignorance of events over which the every children of Jerusalem rejoiced. The supposition that he left the school and returned to Tarsus previous to the immersion preached by John, and reappeared in Jerusalem after the ascension of Jesus, is most agreeable to all the known facts in the case. By an absence of a few years he had not forfeited his former reputation, but appears now as a leader in the movements against the Church. We have already, in commenting on Acts 6:9 Acts 6:9>, ventured the assumption, that among the Cilicians there mentioned as opponents of Stephen, Saul bore a leading part as a disputant. Such a position of his superior learning and piety would naturally assign him, and his prominence at the stoning of Stephen affords evidence in favor of this assumption. The law required that the witnesses upon whose testimony an idolater was condemned to death should throw the first stones, in the execution of the sentence. In accordance with this law, the witnesses against Stephen, preparatory to their cruel work, laid off their cumbrous outer-garments, at the feet of Saul, who " was consenting of his death." After the death of Stephen, he still maintained the position of a leader, and continued to commit men and women to prison, until the Church was entirely dispersed. Many of those committed to prison met with the fate of Stephen. This fact is not stated by Luke, but is confessed by Paul in his speech before Agrippa. Many others were beaten in the synagogues, and compelled to blaspheme the name of Jesus as the condition of release from their tortures.

After the congregation in Jerusalem had been dispersed, Saul doubtless thought that the sect was effectually crushed. But soon the news came floating back from every quarter, that the scattered disciples were building up congregations in every direction. One less determined than Saul might have despaired of final success is destroying a cause which had thus far been promoted by every attack made upon it, and which even sprung up with increasing strength from apparent destruction. But his was a nature which gathered new resolution as obstacles multiplied before him; and thus he appears in the present text, which, after so long delay, we must now have before us. (1) " But Saul, yet breathing out threatening and slaughter against the disciples of the Lord, went to the high priest, (2) and requested from him letters to the synagogues in Damascus, that, if he found any of that way, whether men or women, he might bring them bound to Jerusalem."

Why he selected Damascus as the scene of his first enterprise, rather than some of the cities of Judea, is acknowledged by Olshausen as " difficult to determine." But when we remember the sensitiveness of patriots, in reference to the reputation of their country and its institutions in foreign lands, the difficulty disappears. The ancestral religion of the Jew was his pride and boast in every land. It was bitter enough to the proud Pharisee that it should be brought into disrepute among a portion of the population at home; but when the hated authors of this reproach began to spread it abroad in surrounding kingdoms, it was beyond endurance. When the news reached Jerusalem that this dishonoring heresy had begun to spread in the ancient and celebrated city of Damascus, where thousands of Jews then lived, and had obtained a religious influence over a large portion of the population, the exasperation of the Pharisees knew no bounds, and Saul, with characteristic ardor, started in pursuit of the fugitives. He had reason, of course, to believe, that, upon requisition of the high priest, the authorities of Damascus, which was then embraced within the dominions of the Arabian king Aretas, would deliver up the disciples as fugitives from justice. That he was correct in this is sufficiently demonstrated by the zeal with which the governor afterward lent the aid of his guards to the orthodox Jews, for the purpose of seizing Paul himself.

McGarvey: Act 9:3

3. The storm of passion with which Saul started from Jerusalem would naturally subside, in some degree, in the course of the five or six days necessary to perform on foot the journey of one hundred and forty miles, leaving him in a calmer mood, and better prepared for the scenes which transpired near the close of the journey. (3) " And as he journeyed, he came near to Damascus, and suddenly there flashed around him a light from heaven. " This occurred at noon, when the sun was shining with full meridian strength upon the sandy plain which he was traversing, yet the light from heaven was "above the brightness of the sun."

We are now fairly introduced to the history of Saul's conversion, and must note carefully the entire process, both with reference to the specific changes effected, and the influences which produced them. In order that we may have the case fully before us, we will draw upon the parallel passages in the twenty-second and twenty-sixth chapters for such additional facts as they furnish.

McGarvey: Act 9:4

4. " And he fell upon the earth, and heard a voice saying to him, Saul, Saul, why do you persecute me? " He not only heard this voice, but, gazing, while his eyes could endure it, into the midst of the glory, he saw distinctly the being who spoke to him. The question he heard, by the simple force of the word persecute, carried his mind forward to his bloody purpose in Damascus, and back to his bloody deeds in Jerusalem. Nor was this the only involuntary motion of his mind upon the instant; for here we must locate the additional words, "It is hard for thee to kick against the goads." This language reveals to us that Saul's conscience had not been altogether at rest during his persecutions, but that, like an unruly ox, he had been kicking against a goad, which urged him to a different course. Although he had acted ignorantly, and in unbelief, yet it was with so many misgivings, that he ever afterward regarded himself as the chief of sinners, having been the chief of persecutors. His conscience must have been instantaneously aroused by this reference to its past goadings.

McGarvey: Act 9:5-6

5, 6. Though his conscience was now aroused, and he knew full well that the vision before him was from heaven, he can not comprehend it until he knows who it is that speaks to him and asserts himself the object of his persecutions. (5) " And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom you persecute. " It is impossible for us, who have been familiar with the glory of our risen Savior from our infancy, to fully appreciate the feelings which must have flashed, like lightning, into the soul of Saul, upon hearing these words. Up to this moment he had supposed Jesus an impostor, cursed of God and man; and his followers blasphemers worthy of death; but now, this despised being is suddenly revealed to him in a blaze of divine glory. The evidence of his eyes and ears can not be doubted. There he stands, with the light of heaven and the glory of God around him, and he says, "I AM JESUS!" "Now is Jesus risen from the dead, and become the first fruits of them that slept." Stephen was a blessed martyr, and I have shed innocent blood. My soul is guilty. "O wretched man that I am, who shall deliver me from the body of this death?" I have gloried in my shame. All that I have gained is lost. It is filth and refuse. I will throw myself upon his mercy. (6) " And he, trembling and astonished, said, Lord, what wilt thou have me to do? " The die is cast. The proud spirit yields, and the whole mighty current of that soul is turned back in its channel, to flow forever, deeply and strongly, in the opposite direction.

The glorious power of the one great gospel proposition was never more forcibly illustrated than on this occasion. A moment ago, Saul was sternly, and with fearful calmness, pressing to the destruction of the cause of Jesus, but now he is a trembling suppliant at his feet. What has produced this change? It is not the fact that he has seen a light and heard a voice. For when he fell to the ground in alarm, his unbelief and ignorance still remained, and he still had to ask the question, "Who art thou?" Thus far, he is no more convinced that Jesus is the Christ than he was before; but he is convinced that the vision is divine, and this prepares him to believe what he may further hear. When that heavenly being, whose word he can not doubt, says, "I am Jesus," one new conviction, that must, from its very nature, reverse all the purposes of his life, takes possession of his soul. To stifle its effects he is not able; to resist its impulse is contrary to the honesty of his nature; and he has no time, if he would, to steel his heart against it. The change flashes over him in an instant, and he lies there a penitent believer. The word of the Lord, miraculously attested, gives him faith. The conviction that Jesus, whom he had persecuted in the person of his disciples, is really the Lord of glory, brings him to repentance. He mourns over his sins, and yields his will. These facts reveal the glorious simplicity of gospel salvation; and while we contemplate them, the sickly talk about "irresistible grace," which floats, like the green scum on a stagnant pool, over the pages of many commentaries, in reference to this conversion, is swept away, while the sights and sounds which haunt the memory of many a superstitious convert are driven back to dwell with the ghosts and hobgoblins of a night of ignorance now nearly gone.

To the question, What wilt thou have me to do? the Lord gave an answer which naturally divides itself into two parts. One part is given by Luke, in the verse before us, and by Paul, in his speech to the Jerusalem mob; the other, in the speech before Agrippa. The latter contains his commission as an apostle, and is expressed in these words: "I have appeared to thee for this purpose, to appoint thee a minister and a witness of the things which thou hast seen, and of those in which I will appear to thee, delivering thee from the people and the Gentiles, to whom I now send thee, to open their eyes, that they may turn from darkness to light, and from the authority of Satan to God, that they may receive remission of sins, and inheritance among the sanctified, by faith in me." In this sentence, which we will notice more at length in its proper connection, Jesus states the object of his personal appearance to Saul, and gives him his commission as an apostle. The former was necessary to the latter; for an apostle must be a witness of the resurrection, and this he could not be without having seen him alive since his crucifixion. Having now seen him, not only alive, but glorified, his evidence was afterward classed with that of the original apostles and witnesses. If he had been converted without having seen the Lord, he would not have been an apostle, unless the Lord had afterward appeared to him to make him one. Instead of this, the Lord chose to appear to him in connection with his conversion. While this appearance was necessary to his apostleship, we may not assume that it was necessary to his conversion, unless we take the strange position that it was impossible for him to be convinced in any other way.

Before Saul could enter upon the office of an apostle, it was necessary that he should become a citizen of the kingdom of which he was to be a chief officer. The other portion of the Savior's reply has reference to his duty in this particular. It is stated by Luke in these words, constituting the last clause of verse 6 Ac 9:6>, of which we have already quoted a part: " Arise, and go into the city, and it shall be told thee what thou must do. " Saul's own statement of it is more minute: "Arise and go into Damascus, and there it shall be told thee concerning all the things which are appointed for thee to do." The things which he was to do as an apostle had just been told him, and concerning these there had been no previous appointment. The things which had been appointed for him to do concerned him in common with all other penitent sinners. These having been already appointed by the Lord himself, and their execution committed to the hands of faithful men, the Lord shows respect to his own transfer of authority, by sending the suppliant to Damascus to learn them.

During his personal ministry, Jesus sometimes spoke pardon, at once, to penitent sinners. But, since his resurrection from the dead, and the appointment, by formal enactment, of the terms of pardon, there is no instance of this kind. Moreover, his refusal to tell Saul his appointed duty, or to pardon him on the spot, establishes the presumption that he will not do so in any case. If there ever was an occasion on which we would expect the glorified Savior to speak pardon, in person, to a sinner, it is here, when he is in actual conversation with the penitent, and the request is formally preferred. But he refuses to do so. Those, therefore, who imagine themselves to have received a direct communication of pardon from Christ, either orally, or by an abstract spiritual agency, are deluded. They claim for themselves what was not accorded to Saul, and what is inconsistent with the order established in the kingdom of Christ. The reply to all inquirers, if Christ should now speak, would be, as it was then, Go to Damascus, and it shall be told you; Go to the apostles and evangelists of the New Covenant, and the answer will now be given you by Peter, Philip, Ananias, in the same words, and by the same authority, that it was then.

McGarvey: Act 9:7

7. While the conversation was passing between Saul and Jesus, the conduct of his companions is thus described by Luke. (7) " Now, the men who were journeying with him stood speechless, hearing the voice, but seeing no man. " Paul gives a different account of their demeanor, by saying that they all fell to the ground; but the two accounts harmonize very naturally. The first effect of such an apparition would naturally to be prostrate them all; but his companions, not being held in this position by any direct address to them, would naturally arise after the first shock was over, and fleeing to a safe distance, there stand gazing, in mute terror, upon the glory which enveloped their leader. This supposition is confirmed by the fact that Paul represents the falling to the earth as occurring before the voice was heard, while their standing speechless is connected by Luke with the close of the conversation.

This supposition helps to account for a well-known verbal discrepancy between these two accounts. Luke says they heard the voice; Paul says "they heard not the voice of him that spoke to me." The discrepancy arises from the ambiguous use of the verb hear. There is nothing more common, among all nations, than for one who is listening to a speaker, but, either from his own confusion or the indistinctness of the speaker's articulation, can only catch an occasional word, to exclaim "I don't hear you;" although the sound of the voice reaches him continually. It is in this sense of the word hear, that the companions of Saul, in the confusion of their effort to escape from the scene, failed to hear the voice. They heard the sound, but did not understand the words.

McGarvey: Act 9:8-9

8, 9. When the vision disappeared, Saul promptly obeyed the commandment given him. (8) " And Saul was raised from the earth, but when his eyes were opened he saw no one, and they led him by the hand, and brought him into Damascus. (9) And he was there three days without seeing, and did neither eat nor drink. " The physical effect of the intense light into which he had gazed upon his eyesight was not more painful than the moral effect of the whole scene upon his conscience. The former made him blind; the latter filled him with remorse. To this feeling alone can we attribute his total abstinence from food and drink. The awful crime of fighting murderously against God and Christ was pressing upon his soul, and as yet he knew not what to do that he might obtain pardon. His Jewish education, if not his natural instinct, prompted him to pray, and this he was doing with all fervor; but the hands he lifted up were stained with blood-the blood of martyrs; and how could he hope to be heard? No penitent ever had greater cause for sorrow, or wept more bitterly than he.

McGarvey: Act 9:10-12

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

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

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

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

McGarvey: Act 9:13-16

13-16. Ananias had already heard of Saul, doubtless through fugitive brethren from Jerusalem, and such was the horror which his name inspired, that he was reluctant to approach him, even when commanded by the Lord to do so. (13) " Then Ananias answered, Lord, I have heard from many concerning this man, how much evil he has done to thy saints who are in Jerusalem, (14) and here he has authority from the high priests to bind all who call on thy name. (15) But the Lord said to him, Go; for he is to me a chosen vessel, to bear my name before the Gentiles, and kings, and the children of Israel. (16) For I will show to him how great things he must suffer on account of my name. " Here we have a statement that the Lord had made a special choice of Saul for a certain work, and a prediction that he would suffer in the execution of it. The latter demonstrates the foreknowledge of God concerning human conduct, and the former shows that he makes choice beforehand of suitable individuals to execute his purposes.

McGarvey: Act 9:17-19

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.

McGarvey: Act 9:20-23

19-22. No sooner had Saul obeyed the gospel and obtained pardon, then he began to devote all his energies to building up what he had sought to destroy. (19) " Then Saul was some days with the disciples in Damascus, (20) and immediately he preached Christ in the synagogues, that this is the Son of God. (21) And all who heard him were astonished, and said, Is not this he who destroyed those in Jerusalem who called upon this name, and came hither for this purpose, that he might take them bound to the high priests? (22) But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this is the Christ. " The one great gospel proposition, that Jesus is the Christ and the Son of God, the belief of which had wrought in him all the wondrous change on the road to Damascus is now his constant theme. The synagogues being for a time open to him, and the curiosity of the people intensely exited, in reference to his change of conduct, it is probable that he had more ready access to the unbelieving Jews in Damascus than had been enjoyed by those who preceded him. Whatever opponents he encountered, were "confounded" by the proofs he presented.

In addition to proofs employed by the other apostles and teachers, Saul stood up in the synagogues as a new and independent witness of the resurrection, and glorification of Jesus. He had seen him alive, and arrayed in divine glory. He had conversed with him face to face. If any man doubted the truth of his statements in reference to the vision, his traveling companions, who saw the same light, and heard the same voice, could testify with him. If any man, still incredulous, ventured the supposition that all of them were deceived by an optical illusion, or by some human trickster, the actual blindness which remained after the vision had passed away, and was witnessed by both believers and unbelievers, proved, indisputably, that it was a reality. No illusion or deception could have produced this effect. If it were suspected that Saul and his companions had made up the story, in order to deceive, the suspicion was silenced by the fact that the blindness was real, and could not be feigned. Whether, therefore, they regarded him as honest and dishonest, such was the combination of facts that they could not find an excuse for doubting his testimony. No wonder that he " confounded the Jews who dwelt in Damascus."

Such was the force of Saul's testimony, as it was addressed to his cotemporaries in Damascus. To others, not eye-witnesses of his career, and to men of subsequent generations, it stands thus: If the vision which he claimed to have witnessed was a reality, then Jesus is the Christ, and his religion is divine. But if it was not a reality, then Saul was deceived, or was himself a deceiver. His blindness precludes the supposition that he could have been deceived. Was he, then, a deceiver? His whole subsequent career declares that he was not. All the motives, in reference to both time and eternity, which can prompt men to deception, were arrayed against the course he was pursuing. His reputation among men, his hopes of wealth and power, his love of friendship, and his personal safety, all demanded that he should adhere to his former religious position. In making the change, he sacrificed them all, and, if he was practicing deception, he exposed himself, also, to whatever punishment he might suppose the wicked to incur in eternity. It is possible to believe that a man might, through miscalculation as to the immediate results, begin to practice a deception which would involve such consequences; but it is entirely incredible that he should continue to do after his mistake was discovered, and persist in it through a long life of unparalleled sufferings. It is incredible, therefore, that Saul was a deceiver. And, as he was neither deceived himself, nor a deceiver of others, his vision must have been a reality, and Jesus is the Christ.

There is no way to evade the force of this argument, except by denying Luke's account of Saul's career, after his supposed conversion. But this would be to deny to Luke even the ordinary credibility attached to ancient history; for the argument depends not upon miracles, but upon the ordinary events of Saul's life, which are in themselves most credible. Supposing this much to be granted, as a basis for the argument (and it is granted by all who are acquainted with history,) the proof of the Messiahship of Jesus from the conversion of Saul is perfectly conclusive.

Commentary -- Other

Contradiction: Act 9:7

55. When Paul was on the road to Damascus he saw a light and heard a voice. Did those who were with him hear the voice (Acts 9:7), or did they not (Acts 22:9)?

(Category: misunderstood the Greek usage or the text is compatible with a little thought)

Although the same Greek word is used in both accounts (akouo), it has two distinct meanings: to perceive sound and to understand. Therefore, the explanation is clear: they heard something but did not understand what it was saying. Paul, on the other hand, heard and understood. There is no contradiction.

(Haley p.359)

56. When Paul saw the light and fell to the ground, did his traveling companions fall (Acts 26:14) or did they not fall (Acts 9:7) to the ground?

(Category: misunderstood the Greek usage or the text is compatible with a little thought)

There are two possible explanations of this point. The word rendered 'stood' also means to be fixed, to be rooted to the spot. This is something that can be experienced whether standing up or lying down.

An alternative explanation is this: Acts 26:14 states that the initial falling to the ground occurred when the light flashed around, before the voice was heard. Acts 9:7 says that the men 'stood speechless' after the voice had spoken. There would be ample time for them to stand up whilst the voice was speaking to Saul, especially as it had no significance or meaning to them. Saul, on the other hand, understood the voice and was no doubt transfixed with fear as he suddenly realized that for so long he had been persecuting and killing those who were following God. He had in effect been working against the God whom he thought he was serving. This terrible realization evidently kept him on the ground longer than his companions.

(Haley p.359)

57. Did the voice tell Paul what he was to do on the spot (Acts 26:16-18), or was he commanded to go to Damascus to be told what to do (Acts 9:7; 22:10)?

(Category: misunderstood the historical context)

Paul was told his duties in Damascus as can be seen from Acts 9 and 22. However in Acts 26 the context is different. In this chapter Paul doesn't worry about the chronological or geographical order of events because he is talking to people who have already heard his story.

In Acts 9:1-31 Luke, the author of Acts, narrates the conversion of Saul.

In Acts 22:1-21 Luke narrates Paul speaking to Jews, who knew who Paul was and had actually caused him to be arrested and kept in the Roman Army barracks in Jerusalem. He speaks to the Jews from the steps of the barracks and starts off by giving his credentials as a Jew, before launching into a detailed account of his meeting with the Lord Jesus Christ and his conversion.

In Acts 26:2-23 Luke, however, narrates the speech given by Paul, (who was imprisoned for at least two years after his arrest in Jerusalem and his speech in Acts 22,). This was given to the Roman Governor Festus and King Herod Agrippa, both of whom were already familiar with the case. (Read the preceding Chapters). Therefore they did not require a full blown explanation of Paul's case, but a summary. Which is exactly what Paul gives them. This is further highlighted by Paul reminding them of his Jewish credentials in one part of a sentence, "I lived as a Pharisee," as opposed to two sentences in Acts 22:3. Paul also later in the Chapter is aware that King Agrippa is aware of the things that have happened in verses 25-27.

Evidence: Act 9:22

Don’t be discouraged if, as a new Christian you feel inadequate to share your faith. The very fact that you were once enjoying the pleasures of sin and are now walking that path of righteousness is a testimony that Jesus is the Christ. Many no doubt heard of the conversion of Saul of Tarsus without hearing him preach. A changed life is a testimony in itself.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 9 (Chapter Introduction)

Overview

Act 9:1, Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus; Act 9:10, is called to the apostleship; Act 9:18, and is baptized by Ananias; Act 9:20, He preaches Christ boldly; Act 9:23, The Jews lay wait to kill him; Act 9:29, so do the Grecians, but he escapes both; Act 9:31, The church having rest, Peter heals Aeneas of the palsy; Act 9:36, and restores Tabitha to life.

Poole: Acts 9 (Chapter Introduction)

CHAPTER 9

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 9 (Chapter Introduction)

(Act 9:1-9) The conversion of Saul.

(Act 9:10-22) Saul converted preaches Christ.

(Act 9:23-31) Saul is persecuted at Damascus, and goes to Jerusalem.

(Act 9:32-35) Cure of Aeneas.

(Act 9:36-43) Dorcas raised to life.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 9 (Chapter Introduction)

In this chapter we have, I. The famous story of St. Paul's conversion from being an outrageous persecutor of the gospel of Christ to be an illustrious professor and preacher of it. I. How he was first awakened and wrought upon by an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus: and what a condition he was in while he lay under the power of those convictions and terrors (Act 9:1-9). 2. How he was baptized by Ananias, by immediate directions from heaven (Act 9:10-19). 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached (Act 9:20-22). 4. How he was persecuted, and narrowly escaped with his life (Act 9:23-25). 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there (Act 9:26-30). 6. The rest and quietness which the churches enjoyed for some time after this (Act 9:31). II. The cure wrought by Peter on Eneas, who had long been laid up with a palsy (Act 9:32-35). III. The raising of Tabitha from death to life, at the prayer of Peter (Act 9:36-43).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 9 (Chapter Introduction)

Surrender (Act_9:1-9)

A Christian Welcome (Act_9:10-18)

Witnessing For Christ (Act_9:19-22)

Escaping By The Skin Of His Teeth (Act_9:23-25)

Rejected In Jerusalem (Act_9:26-31)

The Acts Of Peter (Act_9:32-43)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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_____. "Historical Research and the Church at Thessalonica." Bibliotheca Sacra 119:473 (January-March 1962):38-44.

_____. "Pisidian Antioch and Gospel Penetration of the Greek World." Bibliotheca Sacra 118:469 (January-March 1961):46-53.

_____. "The Significance of Pentecost." Bibliotheca Sacra 122:486 (April-June 1965):169-77.

_____. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

Unger's Bible Dictionary. Edited by Merrill F. Unger. 1957 ed. S.v. "Herod," by S. L. Bowman.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian? Bibliotheca Sacra 148:589 (January-March 1991):57-71.

van Unnik, W. C. Tarsus or Jerusalem: The City of Paul's Youth. Translated by G. Ogg. London: Epworth, 1962.

Walvoord, John F. "The Ascension of Christ." Bibliotheca Sacra 121:481 (January-March 1964):3-12.

_____. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Holy Spirit at Work Today. Chicago: Moody Press, 1973.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Warfield, Benjamin B. Counterfeit Miracles. New York: Charles Scribner's Sons, 1918; reprint ed., London: Banner of Truth Trust, 1972.

Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin 17:3 (July 1987):88-90.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkin, Robert N. "An Exegetical Evaluation of the Perseverance of the Saints." Th.D. dissertation, Dallas Theological Seminary, 1982.

_____. "Did H. A. Ironside Teach Commitment Salvation?" Grace Evangelical Society News 4:6 (June 1989):1, 3.

_____. "Repentance and Salvation." Journal of the Grace Evangelical Society 1:1 (Autumn 1988):11-20; 2:1 (Spring 1989):13-26.

_____. "Repentance and Salvation: A Key Gospel Issue." Grace Evangelical Society News 3:6 (June-July 1988):3.

Williams, Ernest Swing. Systematic Theology. 3 vols. Springfield, Mo: Gospel Publishing House, 1953.

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Wimber, John. Power Evangelism. San Francisco: Harper & Row Publishers, 1986.

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Woodbridge, Charles J. A Study of the Book of Acts. Grand Rapids: Baker Book House, 1955.

Zimmerman, Charles. "To This Agree the Words of the Prophets." Grace Journal 4:3 (Fall 1963):28-40.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

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Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

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Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

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Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

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Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

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. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

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. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

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Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

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Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

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Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

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Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

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. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

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. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

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Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

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Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

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Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

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Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

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Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

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Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV