Acts 9:11

Act_9:11

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

Straight street

Is distinguished--

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

1. Remarkable for intellectual ability.

2. For prodigious force of character.

3. For undivided concentration of purpose.

4. For conscientious religious conviction.

5. For tragic success in persecution.

6. For startling change of career.

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

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

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

3. Invariably immortalises such occasions by the Divine presence.

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

1. Unexpected in its occurrence.

2. Miraculous in its agency.

3. Bitter in its experience.

4. Prolonged in its process.

5. Unique in its purpose.

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

The dwellers in the street called Straight

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

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

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

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

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

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

Behold he prayeth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. God bore witness that he did pray.

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

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

Saul praying

Notice--

I. The person who speaks--The Lord.

1. He whom Peter preached.

2. He whom Stephen saw.

3. He whom Saul heard.

4. He whom Ananias served.

II. The person spoken of--Saul.

1. A native of Tarsus.

2. A persecutor of the Church.

3. A sinner arrested.

4. A penitent converted.

III. The act described--Prayeth.

1. It was becoming.

2. It was necessary.

3. It was beneficial.

4. It was exemplary.

IV. The attention demanded--Behold.

1. What grace has done.

2. What grace can do.

3. What grace must do.

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

Prayer the evidence of Pauls conversion

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

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

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

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

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

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

Saul of Tarsus praying

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

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

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

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

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

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

Pauls first prayer

Here was--

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

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

2. Joyous to heaven.

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

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

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

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

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

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

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

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

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

III. An application.

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

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

Prayer in not being able to pray

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

Unlikely men praying

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_9:11-12. There is a straight street, according to Wilson, still in Damascus.[241] Comp. Hackett in loc., and Petermann, Reisen im Orient, I. p. 98.

Σαῦλον ὀνόματι] Saul by name, Saul, as he is called. Comp. Xen. Anab. i. 4. 11 : πόλις … ΘΆΨΑΚΟς ὈΝΌΜΑΤΙ. Tob_6:10; 4Ma_5:3.

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

Imposition of hands (comp. on Act_8:15) is here also the medium of communication of divine grace.

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

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

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Tarsus was a city of Cilicia near unto Anchiala, which two cities Sardanapalus is said to have built in one day.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

go into the street . . . called Straight--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].

and inquire in the house of Judas for one called Saul of Tarsus--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.

behold, he prayeth--"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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. For, behold, he prayeth. Luke showeth that Paul gave himself 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 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 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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

Saul, of Tarsus.—The passage is memorable as the first mention of the Apostle’s birth-place. For an account of the city, see Notes on Act_7:58 and Act_9:30.

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

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Kg1 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 , "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.

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,

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

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

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

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To for into, A.V., named for called, A.V.; a man of Tarsus for of Tarsus, A.V. The street; rJumh, usually the narrower lanes in a town as distinguished from the plateiai, or wide streets. So Luk_14:21, "The streets and lanes of the city," and the LXX inmai. Isa_15:3, couple plateiai and ru. Here, however, the term applies to the principal street of the city, which runs quite straight from the east to the west gate, and is a mile long. It still exists, and is called the Sultany Street; but instead of being the wide and splendid street it was in the apostolic age, a hundred feet wide, with colonnades separating the two footways on the side from the central read, and adorned with a triumphal arch, it is contracted into a narrow mean passage (see Lewin, vol. 1. p. 69).

The sight that Jesus notes.

These words, spoken by Jesus himself from heaven to one disciple of his and about another, the very youngest of all, single out a fact, and point to it as a sight worthy to be observed. The fact is in itself a very simple one, in the judgment of many a very ordinary one, in the unheeding judgment of most men an exceedingly uninteresting and unimportant one. Nor would it be easy to find a more clearly outlined illustration of the different estimate of earth and heaven, of Jesus and of erring man, than that found here. Jesus points to the sight of a man on his knees as one worthy to be beheld to the fact of a man praying as one to engage attention, deep regard, and practically altered conduct on the part of his fellow-men. This is the simplest statement of the history that is before us. And it may be objected that, though it be a true statement so far, it is true only in this instance, or, if not only, yet that it is to such a degree exceptionally true here, that it may not be drawn into a precedent. But the burden of proof of such a position will fall upon those who shall hesitate to admit that one and the same essential element of noteworthiness attaches to the same situation, the same spectacle, wherever it presents itself. This, then, which was a spectacle to the Lord Jesus, and of which he speaks to his disciples in that very light, may well interest the gaze and devout thought of all generations he prayeth!

I Let us consider, first, what different descriptions may be given in answer to the question, "WHAT IS IT TO PRAY?" since Jesus gives such prominence to the act.

1. It is the first sign of some great change. It betrays something novel that has been at work, unseen but not unfelt. It portends much to come.

2. it is itself the first movement of spiritual life, the new-born infant"s trial of the spiritual lungs, and first lifting of them up and first breathing of spiritual air, the first voice of the "babe in Christ.

3. Its form may be a single word, a simplest sentence; one gentlest sigh may bear it up all the way to heaven, one passionate cry may speed it up; one upward glance of the eye may reveal it to that benignant eye which is ever bended down in compassion on us; one big solitary tear, that drops into the earth and can no more be gathered up, will be "counted" for it by him who doth "count all our tears.

4. The time it takes may be a moment, the twinkling of an eye, or it may be the exercise of agonized hours.

II We may ask, "WHO IS THE PRAYING MAN? AND WHAT HIS STATE?" The man who prays is the man who has come into a certain new state towards God a slate that makes him desire also to come in a very new attitude into his presence.

1. It is the state of one who has discovered a need of a kind, a depth, an amount, and an urgency he had never dreamt of before.

2. It is the state of one who has become ready and anxious to make a thorough confession. Pride has gone. Self-satisfaction has gone. Trust in the world"s short resources has gone. Blindness and delusion are dissipated.

3. It is the state of one who has been shaken by conviction of sin. The first prayer is not for mercies temporal, but for mercy the mercy that a creature wants who has been growing up a long time, but not growing up in either perfect or even conscious relations with his Creator-Father. Conviction is the grandest interpreting exposition of the prophet"s dictum, "Be sure your sin will find you out". (Num_32:23)

1. It is the state of one who, let him be what he may, let him have been, have done, what he may, toward God, or toward man, or toward his own heart and conscience, has been visited by some glimmering ray of light, and has felt the warmth of some feeble flame of hope. Real prayer and absolute despair, real prayer and utter darkness, never go together. So prayer is the pulse of vitality. Its feeblest expression is the radiation of the spark of God"s light, life, love, not extinct.

2. It is the case of one long sore sick, for whom the crisis of fatal danger is past, the disease stayed, and on whom, with more than the loudest solicitude of the tenderest parent, the Lord Jesus looks down and vouchsafes to point out the blessed symptoms, saying, "Behold, he prayeth!

III Let us consider WHO IT IS THAT IS HERE SPOKEN OF AS PRAYING. He is a Jew, well taught, of pious forefathers, of strict Pharisee school, full of earnestness, free from immorality, given to striving for superiority and profiting above his equals, and given to saying prayers. So that, whatever a certain kind of light and moral character and virtue might avail, he had the benefit of them. On the other hand, "the light that was in him was darkness;" his zeal was bigotry; his high character was to the scale of human measurement only; he had never touched deep ground; he was a sinner and didn"t know it; he persecuted "saints" and didn"t know it; he kept the raiment, and consented to the stoning, of them that stoned Stephen, and didn"t know what he was doing or what they were doing, till now, in the full career of a very successful "breathing out of threatenings and slaughters," he is flung to the ground, and becomes as one stunned. Yet spoken to, he knows the Lord, and in a moment owns his rightful Master by word. The prayers of the crucified Jesus, and of the first martyr Stephen "Lord, lay not this sin to their charge;" "Father, forgive them; for they know not what they do are answered; and he who was just now breathing out those threatenings and slaughters, now breathes the deep, earnest, pleading accents of prayer. And there is no mistake, deception, nor unconscious delusion; for he who knew all says, and hushes every doubt and objection while he says it, "Behold, he prayeth!

IV Let us notice, lastly, way JESUS SAYS, "BEHOLD!

1. To the risen Jesus, at all events, no real surprise could be possible. Only a God"s wonders whatever that may be might be understood here, if the charmed words had been words of soliloquy. But they are not words of soliloquy. They are condescendingly spoken in order to disarm the very faithlessness of human distrust, which, nevertheless, insisted on expressing itself. Jesus calls attention to what may teach us a large lesson of liberality, of charity, but above all of trust in the force victorious and "more than conquering" of his gospel and his Name.

2. Jesus calls attention to what we may think little of, and think amiss therein. Many are the things we think little of little sins, to wit of which he thinks much, to hate them. Many are the things we think little of little kindnesses, little cups of cold water, to wit of which he thinks much, to love them. And much oh, how much! will waken our astonished attention one day, soon to come, that moves us with not a ripple of either surprise or interest now. Still, he that hath ears to hear may hear now that heavenly "Behold!" It speaks in most striking contrast to the Lo! here," and "Lo! there," of earth and men.

3. Jesus says, "Behold!" because he would call attention to a change that was a pattern miracle of his power and grace. He calls attention to it, not as unique, but as a model instance. Such a character revolutionized! Such a life and force of life, and combined elements of life, and characteristics not all unmingled bad, changed! What, then, shall not Christ and the Spirit be able to do? Eighteen centuries have justified that "Behold!" in both these aspects as pointing out a model conversion in Saul"s conversion, and as vindicating it as but the first of an amazing and glorious series.

4. Jesus, in saying "Behold!" teaches us where to look, and so also where not to look, in ourselves for evidence of real change. All objection, all inquisition, all human dogma, all ecclesiastical domination and forging of creed and formula and fetters, perish they all before the decisive Behold!" of Jesus Behold, he prayeth!" Before this sight human presumption may well be silenced, as before it Satan trembles." In conclusion, still, alas! for once that the gracious finger points while the gracious lip says, "Behold, he prayeth!" how often must it be said, Behold, he prayeth not"! Though there be every reason to pray, every encouragement to pray, how many pray not!, Yet no monarch on the most powerful and majestic throne, and wielding the mightiest sway, is in very deed to compare for one moment with the man whose attitude is on his knees before God. Who can describe the new alacrity with which in due time that man regains his feet? Though Saul had labored abundantly under the wrong master, after that praying he labored more abundantly, yet not he, but the grace of God that was in him," and in him through that praying. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Behold he is praying - He was shown thus to Ananias.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 10

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11, 12. Go into the street which is called Straight. This street ran in a direct line from gate to gate, east and west, and was anciently 100 feet wide and celebrated for its magnificence. It is now contracted and mean. Inquire in the house of Judas. Nothing more is known of this Judas. For Saul, of Tarsus. As the name was not uncommon, he is designated by his native city, “no mean city,” a place of 30,000 inhabitants, 20,000 at present, then celebrated for its schools. It was the Cilician capital. He prayeth. An assurance that Ananias would be favorably received. Besides, in his prayer, the vision came that Ananias would come.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. ἐπὶ τὴν ῥύμην τὴν καλουμένην εὐθεῖαν, into the street which is called Straight, ἐπὶ with the accusative signifies ‘upon,’ and here the sense given by it is that of motion first to the street, and then along it.

ῥύμη is only a word of late classical authors. In N.T. it is used in contradiction to πλατεῖα, which is a wide, open space. So ῥύμη = lane. It is found in like contrast in LXX. of Isa 15:3; also it occurs in Tob 13:18; Sir 9:7 μὴ περιβλέπου ἐν ῥύμαις πόλεως, where the context suggests a reference to the less public and open places of the city.

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

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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

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

Ταρσέα] The first place where he is so specified.

Tarsus was the capital of the province of Cilicia, a large and populous city (τῆς Κιλ. πόλιν μεγάλην κ. εὐδαίμονα, Xen. Anab. i. 2. 23) in a fruitful plain on the river Cydnus, which flowed through the midst of it (‘Cydnos, Tarsum liberam urbem procul a mari secans.’ Plin. v. 27. Strabo, xiv. 673. Q. Curt. iii. 5. 1), with a swift stream of remarkably cold water. Strabo speaks most highly of its eminence in schools of philosophy: τοσαύτη τοῖς ἐνθάδε ἀνθρώποις σπουδὴ πρός τε φιλοσοφίαν καὶ τὴν ἄλλην ἐγκύκλιον ἅπασαν παιδείαν γέγονεν, ὥσθʼ ὑπερβέβληνται καὶ Ἀθήνας καὶ Ἀλεξάνδρειαν καὶ εἴ τινα ἄλλον τόπον δυνατὸν εἰπεῖν, ἐν ᾧ σχολαὶ καὶ διατριβαὶ τῶν φιλοσόφων καὶ τῶν λόγων γεγόνασι. διαφέρει δὲ τοσοῦτον, ὅτι ἐνταῦθα μὲν οἱ φιλομαθοῦντες ἐπιχώριοι πάντες εἰσί, xiv. 674. He enumerates many learned men who had sprung from it. It was (see Plin. above) an “urbs libera,” i.e. one which, though under Rome, lived under its own laws and chose its own magistrates. This ‘libertas’ was granted to it by Antony (Appian. Civ. v. 7): and much later we find it a Roman colony. As a free city, it had neither the ‘jus coloniarum,’ nor the ‘jus civitatis:’ see ch. 21:39, also 22:28, and note. It is now a town with about 20,000 inhabitants, and is described as being a den of poverty, filth, and ruins. There are many remains of the old town (Winer, Realw.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

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

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.