CRITICAL REMARKS
Acts 9:10. That Ananias (see on Acts 9:1) was one of the Seventy is an unsupported conjecture; that he was a “devout” man Saul afterwards asserts (Acts 22:12); that he had previously heard of Saul he himself declares (Acts 9:13). Luke styles him a disciple, but leaves unrecorded whether his conversion occurred before or after Pentecost. Not the Ananias mentioned by Josephus (Ant., XX. ii. 4) as a Jewish merchant, who converted Izates, King of Adiabene, to the faith of Israel.
Acts 9:11. The street which is called Straight.—This name is still borne by a street in Damascus, which runs westward from the East gate, dividing the Christian from the Jewish quarter. (See Picturesque Palestine, vol. ii., p. 175.) “The houses of Ananias and of Judas are still shown” (Ibid., p. 179). “The ‘street that is called Straight,’ near the Jewish quarter, still merits its ancient name, as it traverses the entire city in a right line” (Wanderings in the Holy Land, by Adelia Gates, chap. xv.). Tarsus.—First mention of Saul’s birthplace. See on Acts 9:30.
Acts 9:12. In a vision is omitted in the best MSS. Putting his hand on him should be laying the hand, or hands, on him, in token of the benefit about to be conferred. Compare Acts 6:6, and contrast Acts 12:1, where a similar phrase denotes the infliction of injury.
Acts 9:13. I have heard.—Perhaps through letters received from Christians at Jerusalem, or through statements made by Saul’s companions.
Acts 9:15. A chosen vessel.—Lit. a vessel of choice. A common Hebrew idiom. Kings.—Paul witnessed before the governors of Cyprus (Acts 13:7), Achaia (Acts 18:12), and Judæa (Acts 24:10, Acts 25:6); before Herod Agrippa (Acts 26:12), and probably before Nero (2 Timothy 1:16).
Acts 9:16. I will show him may signify either by revelation (De Wette), or more likely by experience (Bengel).
Acts 9:17. And Ananias … said.—Ananias’s address is more fully reported in Acts 22:12-16. Brother.—Not by nationality merely (Acts 2:29, Acts 21:1, Acts 28:17), but by grace.
Acts 9:18. As it had been, but not in reality. Scales.—Compare Acts 2:3, Acts 6:15. Luke would no doubt derive this information about the sensation Saul experienced from the apostle himself.
Acts 9:19. Certain days.—Those which followed immediately on his recovery of sight were spent in intercourse with the disciples, but not in learning from them the gospel he afterwards preached (Galatians 1:12).
HOMILETICAL ANALYSIS.—Acts 9:10-19
The Mission of Ananias; or, the Baptism of Saul
The missioner.—
1. His name. Ananias, like Annas, the Greek form of Hananiah, or “Gracious is Jehovah,” borne by the high-priest (Acts 4:6) and the false disciple (Acts 9:1), as well as by himself. In his case only did the character of its bearer correspond with its import.
2. His residence. Damascus (see on Acts 9:2, “Hints”); but whether a native or a fugitive who had found shelter there cannot be determined.
3. His standing. Not one of the Seventy. A devout man—i.e., a pious Jew (Acts 22:12), who waited for the consolation of Israel, he was also a Christian disciple who had found the Messias, the date of his conversion being unknown, though tradition reports that he afterwards became bishop of Damascus and a martyr.
4. His character.
(1) Of good report among the Jews (Acts 22:12). “A good name is rather to be chosen than great riches” (Proverbs 22:1).
(2) Intelligent, not only wise unto salvation, but keeping himself acquainted with all that concerned the welfare of the Church (Acts 9:13).
(3) Timid, disposed to shrink from meeting such a ravening wolf as rumour affirmed Saul to be (Acts 9:14). Brave men often shrink from danger. Yet
(4) Courageous, and ready to obey when he clearly understood the Lord’s will (Acts 9:17). Veniat, veniat verbum Domini, said one, et submittemus ei sexcenta si nobis essent colla; let but the Lord’s word come, and we will submit to him six hundred necks if we had them (Trapp). And
(5) Sympathetic, uttering words of kindly cheer the moment he entered Saul’s presence (Acts 9:17).
5. His calling. Having in a vision been summoned by Christ, as Samuel formerly had been by Jehovah (1 Samuel 3:4), and having answered as Samuel did, “Here am I, Lord,” he was further instructed about the mission on which he was forthwith to be sent. Pure romance is Renan’s idea that Paul, having often heard of Ananias, and “of the miraculous powers of new believers over maladies,” sent for him, under the conviction that the imposition of his hands would cure him of his disease (The Apostles, p. 161).
II. The mission.—
1. Its purport.
1. To repair to Saul’s presence without delay. A formidable task for a Damascus Christian; like thrusting one’s head into a lions’ den or a wolves’ lair. Yet that Christ intended this commission to be carried out Ananias must have gathered from the particularity of the instructions given, in which were, first, an order to be prompt, Arise; next, a specification of the street in which Saul would be found, the street called Straight, and of the house in which he lodged, that of Judas; and lastly, the condition of mind and body in which he would be found, as to his mind in the act of prayer and in a state of expectancy, as to his body enfeebled and blind.
2. To put hands upon Saul’s eyes, and so restore his sight. Such an act, if not required for the strengthening of Ananias’s faith, would serve to deepen Saul’s humility in that he should be ministered to by one of the very Christians he had purposed to murder, while it would help him to connect the restoration of his sight with Christ, whose ambassador Ananias was (Acts 9:12), and thus be an assurance to him that Christ had put away his sin and received him into favour.
2. Its occasion.
(1) Saul’s need of such assurance of Christ’s grace and mercy, which was the need that every darkened understanding has to be illumined, every troubled heart has to be appeased, and every unpardoned soul has to be forgiven; while over and above it was the need which arises from the pressure of all these unappeased wants upon an anguish-laden spirit.
(2) Saul’s preparedness for the reception of these heavenly blessings, which was shown by two things—the prayers he was pouring forth (Acts 9:11) and the vision he had seen (Acts 9:12).
(3) Saul’s selection by Christ to be a chosen vessel to bear His name before the Gentiles, and kings, and the children of Israel (Acts 9:15). This Christ told Ananias was the crowning reason why his mission could not be set aside or even delayed.
3. Its execution. At first timidly reluctant, as Moses of old had been reluctant to undertake the task of bearding Pharaoh in his palace (Exodus 3:11), Ananias at last carried through the business entrusted to him,
(1) promptly, hesitating nothing after Christ had removed his fears;
(2) faithfully, implementing it to the letter;
(3) tenderly, saluting the quondam persecutor as Brother Saul; and
(4) successfully, laying his hands upon Saul’s sightless orbs, so that immediately “there fell from his eyes as it had been scales,” “he received sight”—it is preposterous to say that Saul’s blindness was only nervous, and that on hearing Ananias’s words Saul believed himself cured (Renan: The Apostles, p. 161)—his soul was “filled with the Holy Ghost,” “he arose” from the dust of despair, “he was baptised,” he partook of food, and recovered strength.
Learn.—
1. That souls once truly awakened are sooner or later conducted into spiritual peace.
2. That the best occupation for an awakened soul is to keep calling upon God and Christ in prayer.
3. That Christ can always find suitable agents to execute His commissions on earth.
4. That the highest honour Christ can put upon a person is to make him a bearer of Christ’s name before his fellow-men.
5. That those who run on Christ’s errands should cultivate a spirit of love.
6. That Christ’s people should rejoice when they have an opportunity of returning good for evil.
7. That those who come to Jesus Christ enter into light.
8. That the greatest of men may be helped to salvation by the least.
HINTS AND SUGGESTIONS
Acts 9:10. The Two Ananiases.
I. Ananias of Jerusalem.—
1. An insincere disciple.
2. A tool of Satan.
3. A minister of unrighteousness.
4. A warning to evil-doers.
II. Ananias of Damascus.—
1. A sincere disciple.
2. A messenger of Christ.
3. A servant of righteousness.
4. An example to Christ’s followers.
Acts 9:10-17. The Two Visions of Christ.
I. Ananias’s vision resembled Saul’s in being—
1. A supernatural presentation to the soul’s eye of the glorified Son of man.
2. Such a presentation that Ananias could recognise and answer the voice of Christ when it addressed him.
3. Such a presentation that when the vision passed the soul’s ordinary conciousness retained a recollection of what had transpired in the vision.
II. Saul’s vision differed from that of Ananias in this respect, that over and above the revelation of Christ to the soul’s eye, there was a distinct manifestation of the Saviour’s glorified form to the bodily eye (compare Acts 22:14). That Saul afterwards regarded Christ’s appearance to him on the Damascus road as something more and higher than, and essentially distinct from the “visions and revelations of the Lord” subsequently enjoyed by him, as a phenomenon the same in kind with the appearances of the Forty Days, he showed by—
1. Claiming, on the ground of it, an apostleship equal in validity with that of the Twelve (1 Corinthians 9:1; 1 Corinthians 15:8-9),—a “sight of Christ” being the specific warranty of apostle ship, as distinguished from prophethood, of which “receiving visions” was the seal.
2. Basing on the reality of it the doctrine of a resurrection of the body (1 Corinthians 15:14), which he could not have done on a mere vision, since persons who have not risen might appear in vision (Mark 9:4; Acts 16:9).
Acts 9:11. Behold! he prayeth.—Note four points:—
I. Prayer addressed to Jesus Christ is one of the first indications of a new life.
II. Prayer, as a first symptom of the religious life, is always the result of a spiritual vision of the Son of man.
III. Prayer which is the first utterance of a new-born soul is never unobserved by Christ.
IV. Neither is it ever left unanswered by Him.
A Strange Sight.—Saul of Tarsus praying!
I. A persecutor of the Christians calling on the Lord of Christians.
II. A self-righteous Pharisee supplicating Heaven’s mercy.
III. A learned Rabbi confessing his ideas of religion had been wrong.
Acts 9:13-14; Acts 9:17. Ananias’s Theology.
I. The divinity of Jesus.—Lord.
II. The personality of the Spirit.
III. The brotherhood of believers.
IV. The Sanctity of Christians.—Saints.
V. The essence of religion.—Calling on the name of Christ.
The Ideal Minister or Missionary.
I. His fundamental qualification.—He must be “a chosen vessel.” Chosen:
1. To be a vessel of Divine grace, to be a recipient of heavenly mercy (Romans 9:23)—i.e., he must be a sincere convert to the faith he seeks to preach. 2. To be a vessel of heavenly truth (2 Corinthians 4:7), since many sincere converts have small knowledge of the Glory of God in the face of Jesus Christ.
II. His lofty commission.—To bear—
1. The grandest theme. Christ’s name.
2. Before the widest audience. Jews and Gentles, kings and subjects, princes and peasants—i.e., before humanity.
III. His severe trials.—“I will show him how great things he must suffer.” Few ministers or missionaries have been or are called upon to endure such hardships as the Apostle (2 Corinthians 11:23-27); yet should none enter on the office who are not prepared (with Christ’s aid) to endure hardness as good soldiers of Jesus Christ.
IV. His strong encouragement.—“For My Name’s sake.”
1. The highest name (Philippians 2:9).
2. The worthiest name (Revelation 5:9; Revelation 5:12).
3. The most powerful name (Philippians 4:13). The most enduring name (Psalms 72:17).
Acts 9:1-18. Doctrinal and Practical Lessons.
1. Jesus is supreme Lord and King in His own right and in the majesty of His power and the glory of His grace, while His enemies indulge their hatred and devise wicked schemes against Him.
2. In the conversion of Saul we have a striking illustration of the sovereignty of Divine grace in the salvation of the chief of sinners, saving them sometimes in the heat and fanaticism of their folly and guilt. How different the entrance of Saul into Damascus from his intentions and expectations! How was he humbled, and yet exalted in moral quality!
3. All the features of the scene show a complete and perfect design on the part of the Lord. Ananias, quite unexpectedly to himself, is made an instrument in the scheme of infinite wisdom, power, and love. The very house and street where Saul was fasting, meditating, and praying, and also all his exercises of mind and heart, were accurately and exactly known to the sovereign and governing Jesus.
4. The resources of Jesus the Lord are infinitely abundant for every emergency. He is the same yesterday, and to-day, and for ever. He can at any moment turn the wrath of men to His own praise. He is mighty to save.—C. H. Read, D.D.