Acts 9:12

Act 9:12. [Καὶ εἶδεν, and hath seen) A pair of visions, the one of which corresponds to the other; as in this place the corresponding visions vouchsafed to Ananias and Saul respectively, set aside all suspicion of fallacious fantasy (phantasm). The same observation applies also in the case of Cornelius and Peter, ch. 10.—V. g.]—Ἀνανίαν, Ananias) This name Saul caught up, either with his ear or his mind, during the vision.—ὅπως ἀναβλέψῃ, that he may recover his sight) The peculiar (extraordinary) effect of laying on the hands is expressed: the more ordinary one is to be understood: Act 9:17, “that thou mightest be filled with the Holy Ghost.”

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

Act 9:12 . ἐν ὁράματι , see critical notes. ἄνδρα Ἀ . ὀνόμ .: the words would certainly indicate, as Wendt points out (seventh edition, not eighth), that Saul was previously unacquainted with Ananias. Jesus communicates the contents of the vision, and speaks as it were from the standpoint of Saul (see Felten’s note, p. 190). ἐπιθέντα κ . τ . λ ., see above on Act 8:17 .

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

And hath seen in a vision a man named Ananias, &c.--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.

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 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.

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

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.

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.

(12) And hath seen in a vision a man named Ananias.—The coincidence of the two visions has seemed to some critics, as afterwards in the history of Cornelius, to betray something like the skill of the artistic historian. To those who reject the supernatural altogether, this may, of course, seem a short and easy explanation. To those who have not brought themselves to that point of denial, it will not seem strange that there should be in the work of the highest Designer the same unity of purpose and convergence of varied means which rouse our admiration in works of human skill. For Ananias what he was now told was an implied command that he should fulfil the vision thus reported to him.

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

12. and hath seen in a vision] The oldest MSS. omit “in a vision.” It could only have been in this wise that Saul had been informed, and the words are merely a gloss.

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 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.

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

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.

Ver. 12. And hath seen in a vision] It is not certain whether these be Christ’s own words, or St Luke’s; neither is it much material.

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.

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.

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

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)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

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

12. Hath seen… a vision—Vision had answered to vision. Paul had been divinely assured upon his prayer what deliverer should come to relieve his spirit of its pressure and thereby his eyes of their blindness. He was assured that his comforter was no counterfeit; Ananias was assured that his patient was a genuine penitent. They met as strangers, yet as well known each to the other.

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

He hath seen for hath seen in a vision, A.V. and T.R.; laying his hands for putting his hand, A.V. and T.R.

A spiritual wonder.

he prayeth!" "Behold!" The Church, the world, invited to look on the sight. The enemy, the Pharisee, the warrior, behold his hands clasped in prayer, countenance bathed in tears, voice uttering petitions. Look into that house of Judas; it might have been filled with mourning; it is the scene of a spiritual victory. We can look back and look forward; what he was, what he will be. Great mercy in the blinding stroke, shutting him up in his own thoughts. His cry was, "What wilt thou have me to do?" Gracious answer to the prayer. Contrast between the prayers which Saul of Tarsus had previously offered, and that worthy prayer of penitence and faith. Every event the summing up of the past and prophecy of the future, like a seed which represents former and following harvests. Epochs in spiritual history which face both ways. A representative fact; Behold it!" "he prayeth.

I A GREAT SPIRITUAL CHANGE.

1. In the mind. Thoughts of Jesus. Acceptance of Messiahship. Overthrow of legalism. Satisfaction of understanding in the Divine authority manifested. Exaltation of Israel. We must be changed in our thoughts. "What think ye of Christ?

2. In the heart. The persecutor penetrated with the feeling of Divine love. The perverse will, kicking against conscience, against the reproach which like a goad was left by the remembrance of Stephen"s death. Personal sense of sin the root of a true conversion. "I am the man.

3. In the conduct. Obedience to the heavenly vision. Tractable as a child; led by the Spirit. The prayer recounts that his face was turned towards the new way. Christianity not a mere change of views or sentiments, but a proclaimed rule of life. Walk in the way. Obedience.

II AN EPOCH IN SPIRITUAL HISTORY. Little could Saul foresee his own future, yet that Peniel was the introduction of a prince of God to his kingdom. What a step from the chamber in Judas"s house at Damascus to Rome"s imperial palace!

1. Prayer the preparation for activity. Jesus in the mountain solitude. All great spiritual heroes before they have gone down into the battle-field.

2. Prayer the lifting up of the fallen. Peace with God. Reopened eyes. A blotted-out past. The goads of conscience exchanged for the light of a new life, the message of a reconciled Father, the commission of the heavenly King to his chosen ambassadors.

3. Prayer the pledge of fellowship. He prayeth; go and pray with him. Private prayer and public prayer closely connected together. Religion is not a secret thing. "Behold!" We should take knowledge of the state of souls around us. Those that feel prompted to secret prayer should welcome the visit of the Christian brother, and the appeal to take the Name of Christ upon them, and the place which is appointed us both in the fellowship and work of the Church. R.

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

A man called Ananias - His name also was revealed to Saul.

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.

12. ἐν ὁράματι omitted with אA. The Vulg. also does not represent it.

12. ἀναβλέψη, he may receive his sight. Here we have ὅπως with the conjunctive after a past tense. But as the event alluded to is yet in the future, it is easy to explain the construction.

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.

12. προσεύχεται] This word would set before Ananias more powerfully than any other, the state of Saul.

ἄνδρα Ἀν. ὀν.] A man, whose name in the same vision he knew to be Ananias. The sight of the man and the knowledge of his name were both granted him in his vision.

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