Acts 9:17

Act_9:17-23

And Ananias,…putting his hands on him said, brother Saul.

Saul converted

I. The ministry which helps to complete the great change. If the appearance of the Lord to the persecutor was miraculous, the work was not completed without ordinary instrumentalities. There was a certain disciple named Ananias. This indicates--

1. The Lords interest in the prayer, confession, and sadder experiences of the contrite heart. He heeds the sighing of the imperfect, even while receiving the adoration of the perfect. Behold, he prayeth!

2. The Lords wisdom in His dealing with the penitent. He dealt with him in the way of revelation. He inspired the vision of human help coming to aid the convicted man in his extremity. After great marvels, Christ leads Saul on by means of common Church agencies. The pride of Pharisaism was here directly attacked. This mans religion was not to rest on any mere human authority. In Christianity the ordinary is more essential and valuable than the special and extraordinary.

3. The characteristics of the ministry of Ananias.

(1) It was conceived and performed in the spirit of true brotherhood. One is your Master, even Christ, and all ye are brethren. Brotherhood is a note of valid Christianity.

(2) Its authority was found in the commission of the Lord. This humble man felt the dignity of his Divine office, but he knew that he had only fulfilled it when Christ alone was exalted.

(3) It was one of enlightenment. There fell from his eyes as it had been scales. The physical change was only the type and symbol of the change perfected within. The entrance of Thy Word giveth light. Here, then, is intelligence, devotion, brotherhood, the common ministry of the faithful; these present the conditions of healthful Christian life.

II. Forgiven, but disciplined. One tendency of Christian society just now is towards a neglect of due and careful Christian culture. Men want a gospel which confers a boon, but does not demand a duty, which secures forgiveness, but does not provide for holiness. Sauls early Christian history supplies important lessons concerning Christian culture. Then was Saul certain days with the disciples. Here is--

1. Believing fellowship. Saul became a disciple and was baptized. He was designated as a learner in the school of Christ. When a man feels the throb and impulse of the Divine life within him he is moved to seek Christian fellowship. To stand aloof is contrary to the spirit and genius of Christianity. A fitful attendance at the Table of the Lord does not satisfy the requirements of Christian obligation.

2. Special culture and training for the life work. Although Saul had been constituted a disciple, and had received spiritual gifts, he was not therefore equipped for lifelong ministries. Spontaneous fellowship does not imply spontaneous readiness for Church ministers. The quiet life of brotherly fellowship was followed by a season of silent, sedulous, earnest, secret preparation for the appointed task. Between the certain days of fellowship of verse 19th, and the straightway he preached Christ of the 20th, you have interposed the time of retirement spent by him in study, meditation, and prayers in Arabia. A scholar among the most learned of his age and country, he must commune with his own heart and God before he can calmly and fully, with that marvellous wisdom which all the ages have admired, preach the gospel to the people. A sacred reticence is becoming and healthful. There is no encouragement here to the presumption of a glib ignorance, which waits neither for the Divine calling, nor the Churchs sending. Silence in the desert prepares for the usefulness of thirty years.

3. The life-long spiritual and moral discipline. Forgiven, there were yet consequences of the old life to be borne and endured. He went to Damascus to persecute. At Damascus he was persecuted. He took part in the stoning of Stephen. At Lystra he was stoned. He imprisoned many; he was himself a prisoner. He went about to establish his own righteousness, and the Judaizing teachers of his own old doctrine poisoned the founts of his joy in the churches he founded, and tried to turn away from him the grateful love of his converts. (W. H. Davison.)

Christian brotherliness

I. The brotherly movement. As soon as his difficulties were removed Ananias went his way, etc.

1. Many who are required for beneficent ministries to the sick, poor, or sinful never hear the call of duty.

2. Others hear it, but do not go. Either they do not care to go, or regard it the duty of the object to come. Saul was not sent to Ananias, but Ananias to Saul. The nations were not told to go to the apostles to be discipled, but the apostles to go and disciple the world. Some cannot come, many will not. Hence the example of Him who went about doing good.

3. True brotherliness goes--

(1) Promptly. Ananias questions no more.

(2) Courageously. Went into the house. Many who are brave enough to meet a certain class of people in the street, hesitate when they come to the house. Street preaching requires less courage than house-to-house visitation in the slums.

(3) Without ceremony. It mattered not whether Judas house was a palace or a cottage, Ananias was on business that must not be hampered by social etiquette, so he entered into the house. The Christian worker must not be rude, but he need not be servile. The business of the King of kings should give His servant an entree anywhere, and that business often requires haste.

II. The brotherly touch. Putting his hands upon him. Many good and kind people go, but they are at a loss what to do when they arrive. This is due sometimes to clumsiness or sheer nervousness. Owing to this often the very thing is done which should be left undone, and needless embarrassment and pain is often innocently given. But the spirit of brotherliness should be educated, and then there will be no difficulty about brotherly contact. A brother of low degree should have no hesitation at shaking hands with a brother of high degree; nor should a wealthy or cultured Christian withhold his hand from a poor or ignorant brother. Sauls social status, gifts, etc., were altogether beyond those of Ananias, yet Ananias put his hands upon him. A touch will sometimes go farther than a word or even a gift, or when it accompanies them will double their worth.

III. The brotherly word. Brother Saul. There is nothing, perhaps, more pathetic in all sacred literature than this utterance under these circumstances. The word has become vulgarised, and in certain lips is a mere official or cant expression; but there is life and power in it yet. And may the time be far distant when in our Church gatherings Mr. shall supplant Brother, and Gentlemen Brethren. The term is significant of--

1. Common relationship to a common Father.

2. Common rights to the same privileges.

3. Common duties.

4. Common hopes.

IV. The brotherly service.

1. Ananias was the means of restoring Sauls sight, and thus symbolises the work of all those who, having light themselves from the Father of lights, impart it to the mentally, morally, or circumstantially blind.

2. Ananias was the means of communicating the Rely Ghost, as are all those who strive for the conversion, holiness, or consecration of others.

3. Ananias was the means of introducing Saul to the society of the believers. Without arguing the vexed question whether Ananias was a layman, and by baptizing Saul vindicated the validity of lay baptism, we may assuredly trace the good mans influence in Act_9:19.

Conclusion:

1. Sirs, ye are brethren.

2. Act as brothers. (J. W. Burn.)

Divine brotherhood

I. A brother received by Christ, though not acknowledged by Christians.

1. We ought to reject none. Those far off may be made nigh.

2. We should not look too closely at a mans past. Change is possible in any case when grace works.

II. A brother suddenly adopted.

1. Gods grace is mighty and sudden, so do not gauge anothers condition by your own experience. Do not construct rules for the Holy Spirits working.

2. Do not judge of anothers conversion by your own.

III. A brother through the appointed means.

1. He submitted to Christ.

2. He prayed.

3. He believed. All who desire to join the brotherhood must submit to these conditions. Otherwise he is an alien.

IV. A brother in suffering and labour (2Co_2:23-28). (J. W. Munday.)

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

Act 9:17-19. And Ananias went his way — With all readiness and joy undertook the message, not presuming to object any further; and entered into the house — To which he had been so particularly directed; and putting his hands on him — According to Christ’s direction, Mar 16:18; said, Brother Saul — So he terms him, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own Saul 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. The Lord, even Jesus — That same Jesus that appeared unto thee in the way — And convinced thee of thy sin in persecuting him; hath sent me — To thee, to comfort thee: his light struck thee blind, but he hath sent me that thou mightest receive thy sight — For his design was not ultimately to blind the eyes of thy body, but to open the eyes of thy soul; and that thou mightest be filled with the Holy Ghost — Which shall be poured out upon thee, not only in his sanctifying graces, but in his miraculous gifts, before I leave this place. See a further account of what passed between Ananias and Saul on this occasion, Act 22:14-16. And immediately there fell from his eyes as it had been scales — Ωσει λεπιδες, something like scales, an emblem of the darkness and prejudice which before had veiled his eyes; and their falling off intimated the clear views of divine things which he should henceforth enjoy. And he received his sight forthwith — That is, immediately on the scales falling from his eyes: the cure was sudden, to show that it was miraculous. And he arose and was baptized — And thereby submitted himself to the government of Christ, and cast himself upon his grace. Saul is now a disciple of Christ, and not only ceases to oppose him, but devotes himself entirely to his service and honour. Happy change! a change for which he himself, and myriads of immortal beings, will bless God through the never-ending ages of eternity. And when he had received meat, he was strengthened —

Recovered that bodily strength which had been impaired by his long fast, as well as by what had happened to him in the way; and that strength it was his immediate care to employ in the service of his new Master, now associating with the disciples at Damascus, whom he had come to persecute. In this miraculous manner was Saul, in the very height of his rage against the saints, converted, and made an apostle of Jesus Christ, and called to preach that very faith which he had been so zealous to destroy. Luke has not mentioned any date by which we can with certainty fix either Saul’s age at his conversion, or the particular year in which that remarkable event took place; nevertheless, from some circumstances mentioned in his history, learned men have gathered that it happened about the end of the third year after the death of Christ, or the beginning of the fourth, and when Saul was about thirty-four years of age. It may not be improper to observe here, that this conversion of Saul “added great lustre to the evidence of Christ’s resurrection from the dead. He had persecuted all who preached that miracle; wherefore, when he himself went over to the persecuted party, and published Christ’s resurrection with greater earnestness and diligence than any of them, every impartial person must have been sensible that such an alteration of sentiment and conduct, in a person of Saul’s good sense, learning, and zeal, and that at the very time he was breathing out threatenings and slaughter against the disciples of the Lord, could not possibly have happened, unless he had actually received that unquestionable evidence of Christ’s resurrection from the dead, which he affirmed had been given him, by Christ’s appearing to him personally as he went to Damascus, and by conferring upon him the gift of the Holy Ghost. It is true, the appearing of Jesus might seem to many an improbable story; yet, as by the miracles which Saul performed, he gave convincing proofs that Christ had bestowed on him the gift of the Holy Ghost, no reasonable person, after that, could doubt of his having appeared to him, as Saul constantly affirmed.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Acts

GRACE TRIUMPHANT

Act 9:1 - Act 9:12; Act 9:17 - Act 9:20.

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 Act 9:1 contrasts, the ‘yet’ connects the verse with Act 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 persectution 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 Act 26:1 - Act 26:32 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. Act 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 1Co 15:8 establishes that he did so, and Ananias {Act 9:17} 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 hare the whole madness and sin of the crusade which he had 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 Act 22:1 - Act 22:30, represents further instructions from Jesus as postponed till Saul’s meeting with Ananias, while Paul’s other account in Act 26:1 - Act 26:32 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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

9:17 Ananias’s God-given role was to welcome Saul into the Christian family, beginning with laying hands on Saul to heal him and fill him with the Holy Spirit.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 9:17. Ἀδελφὲ, brother) by the old Jewish tie of connection, and by the new tie of Christianity.—ἐπιθεὶς, having put on) before his actual baptism. Comp. ch. Act 10:44-45 (The Holy Ghost fell on Cornelius and all who heard Peter, and this before baptism).—εἶπε, said) Ananias does not relate to Saul all that had been said to him concerning Saul. It was not for Saul to know of how great consequence he already was (how highly he already was esteemed).

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

Act_9:17-18. ʼΑδελφέ] here in the pregnant sense of the Christian brotherhood already begun.

The ʼΙησοῦς … ἤρχου, not to be considered as a parenthesis, and the καὶ πλησθ. πνεύμ. ἁγ. make it evident to the reader that the information and direction of the Lord, Act_9:15, was fuller.

κ. πλησθ. πν. ἁγ.] which then followed at the baptism, Act_9:18.

And immediately there fell from his eyes (not merely: it was to him as if there fell) as it were scales (comp. Tob_11:13). A scale-like substance had thus overspread the interior of his eyes, and this immediately fell away, so that he again sawevidently a miraculous and sudden cure, which Eichhorn ought not to have represented as the disappearance of a passing cataract by natural means (fasting, joy, the cold hand of an old man!).

ἐνίσχυσεν] in the neuter sense: he became strong. See Aristot. Eth. Act_10:9; 1Ma_7:25; 3Ma_2:32; Test. XII. Patr. p. 533; and examples in Kypke, II. p. 44, and from the LXX. in Schleusner, II. p. 367 f. Here of corporeal strengthening.

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 9:17 . ἐπιθεὶς ἐπʼ ἀ . τὰς χ .: not as bestowing the Holy Ghost (for see context), but as recovering from his blindness, cf. Mar 16:18 . Σαούλ , see on Act 9:4 , perhaps too the word used by Jesus would reassure Saul. ἀδελφέ : as a Christian brother, and not merely as a brother in nationality, Act 2:29 , Act 22:1 , Act 28:17 for the word see further, Kennedy, p. 95, and see on Act 1:15 . ὁ Κ .… Ἰησοῦς : the words must have further reassured Saul the title by which he had himself addressed Jesus is more than justified.

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

Into Judas’s house.

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

Ananias went his way, and putting his hands on him, said, Brother Saul--How beautifully childlike is the obedience of Ananias to "the heavenly vision!"

the Lord, even Jesus--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.

who appeared unto thee in the way--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.

and be filled with the Holy Ghost--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.

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 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.

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 honour man by making him his agent, even in working miracles.

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.

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

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.

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.

(17) Putting his hands on him said, Brother Saul.—The correspondence of the act with the vision spoken of in Act_9:12, would be the first step in the identification of the visitor. The words would tend to remove all doubt and misgiving. The man who came as the representative of the disciples of Jesus welcomed the persecutor as a “brother.” It may be noted that he uses the same Hebrew form of the name as St. Paul had heard in the heavenly vision.

That thou mightest receive thy sight . . . .—Better, regain thy sight. The narrative clearly implies that here, as in Act_8:17, the being “filled with the Holy Ghost” was connected with the laying on of hands as a condition, and it is so far a proof that that gift was not one which attached exclusively to the Apostles. It was, we may well believe, manifested in this instance as in others, by the ecstatic utterance of “the tongues” (comp. Act_19:6; 1Co_14:18), and by the gift of prophetic insight.

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

17. Brother Saul] The Hebrew form of the name, see Act_9:4, note.

the Lord, even Jesus] Combining the name “Lord” used by Saul when the vision appeared, with that “Jesus” which Christ, speaking from His glory, uttered in answer to Saul’s enquiry, Who art thou?

that appeared unto thee in the way] Thus was brought to Saul after his three days’ blindness a confirmation from without of the reality of what he had seen on the road as he came. The words at the same time give an earnest that here was the teacher who would explain to him what he was to do.

and be filled with the Holy Ghost] On this occasion the Holy Ghost was bestowed without the laying on of the hands of one of the twelve.

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 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, "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.

(o) T. Bab. Avoda Zara, fol. 18. 1. Vid. fol. 27. 2. (p) T. Bab. Yoma, fol. 35. 2. (q) T. Bab. Beracot, fol. 11. 1. (r) Misn. Yadaim, c. 4. sect. 3.

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

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.

Ver. 17. Putting his hands] Partly so to consecrate him to the Lord’s work, and partly to obtain for him the gifts of the Holy Ghost.

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.

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.

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

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)

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).

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.

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

17. Went his way—Ceased expostulation and commenced obedience, by taking, doubtless, the shortest route for the house of Judas in Straight Avenue.

Brother Saul—The tender Christian epithet for the late murderous persecutor. Reverent it was, no doubt, as well as tender; for Ananias knew that this man was a future apostle, with the Gentile world for his wide mission.

Appeared unto thee—Ananias here authenticates his own mission to Saul, by acknowledging Saul’s mission from Jesus.

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

Departed for went his way, A.V.; laying for putting, A.V.; who appeared for that appeared, A.V.; which thou earnest for as, etc., A.V.; mayest for mightest, A.V. The laying on of hands is the medium of conveying any special grace. Here it precedes the baptism, and was the channel of restoring sight to his eyes. Doubtless he did not receive the Holy Ghost till after his baptism. (see Act_2:38)

Vers. 17-19. A parable in things spiritual.

We entertain no doubt that we have here a simplest history of what actually occurred. We doubt no less that the chiefest interest and significance of the record lie in the spiritual history that underlies it. Nay, more, though we read facts of outer life, they do nothing mere than outline those of an inner life, which Jesus notices, loves, helps, and even makes. Notice

I THE CHANGE THAT PASSES ON SAUL. He receives his sight. For three days he had been blind in a bodily sense, but for probably three and thirty years he had been blind in the other sense. And this is just what he had been. He had not been vicious, immoral, sottish, nor an infidel, nor irreverent toward all religious truth and feeling. But he had been blind blind to the very type of human nature. And his blindness is but the type of that of every one of us, till he "receives his sight from the Lord Jesus.

II THE HUMAN HAND AND VOICE BY AID OF WHICH THE BLESSING IS CONVEYED. If Jesus had been in a literal sense upon the earth, he would have spoken to Saul, he would have laid his own hands upon him. The actual ministry, the visible ministry, is passed, however, now into human agency. This was a plain-spoken statement of it. How great the honor laid on men! and how great their responsibility by this devolution of the highest and holiest functions! How full of solemn and inspiring suggestion, too little traced out in devout thought by us that the actual work which for a space of time Jesus" own voice and hand had attended to, are now to be attended to by man, fellow-man.

1. That work, that ministry of service to the soul of a fellow-creature, finds out very soon and very surely all that is of the nature of sympathy. It tries sympathy it wakes it, it increases it. The fearful Anamas and distrustful of one hour ago finds, and no doubt honestly, the word "brother" now on his lip Brother Saul.

2. Jesus himself became genuinely a Brother to those he came to save, not by virtue of his Divine power and practical pity only. That his might be the very type of brotherliness, he took our nature on him, and made himself Brother. (Heb_2:11, Heb_2:17) And when he ascended, his representatives are to be found in those who were men alone. That what might seem the unnecessary thing is here done, in a man being sent with the mere message of regiven sight, and the mere formality of "laying on hands" where no virtue could pass, must mean all the more to set honor on the spiritual work which one man should do for others.

III THE ONE DIVINE SOURCE FROM WHICH, NEVERTHELESS, ALL SAVING HELP CAME.

1. Jesus sends Ananias. He has directed him, and where necessary corrected him also. He has fixed the time, and hastens the lingering step of Ananias.

2. Jesus, who "began the good work," perfects it. The Jesus who met Saul in the way and peremptorily reined up his career is the Jesus who gives him now light and liberty and his commission. The miracle is the miracle of Jesus; his the power, the will, the love, the sovereign grace. Nor can this be too well remembered by the servants of Christ, in all they do now toward the salvation of a fellow man. Those who will most readily admit that the touch of their hand can do nothing to work sight for the blind, are not always quite so clear that their voice, their wisdom, their persuasion, their mental influence on a fellow-being"s mental state, are correspondingly impotent in and of themselves. Yet it is so. The love of Jesus and the command of the Spirit, and these alone, make dead sinners live." Of one thing we may be convinced, that, had Ananias only spoken a hollow word of respect to Jesus, and flattered himself that the healing and sight-giving were going to be his own, the miracle would have broken down in the middle, if it had got so far, as Peter sank in the middle of his walking upon the sea. Does the preacher, does the teacher, does the pastor, remember this principle constantly enough? Do they possess an unfeigned humility of faith in it?

IV THE ASSERTION OF THE INDWELLING OF THE HOLY GHOST.

1. The work of the Holy Ghost is announced.

2. The presence of the Holy Ghost is announced as the result of the sending of Jesus Christ. (Joh_16:7)

3. The commanding need of the Holy Ghost for a renewed man and an enlightened man, that he may remain surely so, is strongly enough implied: "That thou mightest be filled with the Holy Ghost." Nothing so hinders the spread of Christianity, the force of Christian life, the conversion of souls, as the neglect or the indifference shown to the work of the Holy Spirit. Christianity is in the fullest sense "the dispensation of the Spirit," and yet prayer for that Spirit, dependence upon him, understanding of him, arc often all of the vaguest. The power and persuasion and grandeur of Christ and the cross of Christ only move into vitality as the Spirit takes of them and brings them to men"s hearts. We do all and always need the Holy Spirit for both conversion and for sanctification, and for knowing and doing acceptably any service for God, for Christ, in man"s heart and life.

V THE SIGNS FOLLOWING THE WORD AND THE LAYING ON OF THE HANDS OF ANANIAS. They followed just as though it were by his own "power and holiness" that this miracle was wrought. So in our spiritual work, we should look for results. We should feel their cheering effect. We should delight in them. We should be grateful and honored exceedingly that we are permitted to be instruments in the "mighty hand" for doing them. But, meantime, we are bound never to forget how fearful the robbery and the guilt if we give not all the glory to God, to Jesus, to the Spirit. B.

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

The Lord hath sent me - 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.

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

The baptism of Saul:

v. 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.

v. 18. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.

v. 19. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

The apprehensions of Ananias had been removed by the Lord’s revelation. Leaving his own house, he entered into that which had been designated to him by the Lord. Finding Saul, he at once laid his hands upon him to transmit to him recovery from his blindness, and at the same time addressed him as a Christian brother. His conversion had changed the raging enemy and persecutor to one that was in true communion and union with all the believers. He explained the reason for his visit by stating that the Lord had sent him, the same Jesus that had revealed Himself to Saul as he was traveling along the way. He was now both to receive his sight and to be filled with the Holy Ghost. By his conversion, Saul had received the gift of the Holy Spirit, and by the present imposition of hands, besides regaining his eyesight, he was given a new and extraordinary measure of the light and power of the Spirit, as well as the power to perform miracles, thus being prepared for the ministry for which he had been chosen. As the immediate result of the laying on of hands, sight was restored to Saul; from his eyes there fell down a deposit, or skin, like scales, either a crust due to inflammation or a growth caused by the Lord for the time being. And the baptism that followed brought the reception of the Holy Ghost, as also his formal acceptance into the Christian Church. Thus, also, Saul received the assurance and the seal of the forgiveness of his sins, chap. 22:16. Now the time of uncertainty and doubt was past, the crisis had safely been weathered. Saul now took food and strengthened himself. After the days of severe remorse he broke his fast. The Christians, contrary to popular opinion, are not given to foolish asceticism, but make use of the gifts of the Lord in a proper way. The young convert was now also introduced to the disciples, to the members of the congregation at Damascus; he openly joined their ranks and thus confessed his faith. Note: The excuse which is sometimes offered that people may be just as good Christians without belonging to the Church does not hold in the face of the example here narrated.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. Ananias, though no apostle, no deacon, nor minister, that we read of, but an ordinary and private Christian only, yet he has power to heal Saul of his blindness, and to confer the Holy Ghost; Receive thy sight, and be filled with the Holy Ghost: If so, undoubtedly he had an extraordinary warrant for this extraordinary work; for none but the apostles had power to confer the Holy ghost. No ordinary person ought to undertake any part of the ministrial functions without an extraordinary call and commission.

Observe, 2. The title given by Anania to Saul, Brother Saul; they were now brethren by faith and profession, owning the same God, united to the same Saviour, animated by the same Spirit, encouraged by the same promises, partakers of the same hope, and heirs of the same glory. As the scripture speaks of a brotherhood betwixt Christ and his believers, He is not ashamed to call them brethren; so it speaks of a brotherhood betwixt believers themselves, Love the brotherhood: that is, thw whole fraternity and society of Christians, who are sunguine Christi conglutinati, cemented by the blood of Christ, and united by the bond of love.

Observe, 3. How this converted person, Saul, takes upon him the badge of Christianity by baptism; He arose, and was baptized. Listing himself thereby a soldier under Christ’s exalted banner, and entering himself a member of that church which heretofore he had made havoc of.

Observe, 4. The prudent care which Saul takes of his health, by giving nature it necessary refreshment; He received meat and was strengthened. Doubtless his body was much weakened and enfeebled, by his long journey partly, but by his consternation, fear, and grief especially, as also by his humiliation, watchings, fasting and prayer: It was therefore his duty to refresh nature, and to strengthen himself for the service of his great Master, wherever, he should please to send him. Whilst we are in the body, there is a debt of care which we owe to the body: Meat and drink are the supports of life, under the influence of the divine blessing; and all superstitious abstinence from food is no better than will-worship.

Observe, lastly, Saul is no sooner changed himself, but he changeth his company and acquaintance. He no longer associates with the chief priests and rulers of the synagogues, but with the followers of Jesus, Then was Saul certain days with the disciples which were at Damascus. Act 9:19 Men who cunningly conceal their inclinations, may yet be known by their constant companions. Saul was now a companion of them that feared God, and kept his commandments. The disciples at Damascus, whom he came to destroy, are now become his delight; He continued certain days with the disciples.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

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.

17. Ananias … putting his hands on him. Not to convey a gift, but as a friendly act, significant of God's blessing.His sight returned immediately after. There is no proof whatever that any spiritual gifts were imparted, nor that any but apostles could confer these gifts, and Paul always asserted that he received his signs of apostleship, not of men, but of Christ. See Gal. 1:1, 11, 12. “The being filled with the Holy Spirit” took place after the baptism at the hands of Ananias.

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.

Connecting Statement:

Ananias goes to the house where Saul is staying. After Saul is healed, the story shifts from Ananias back to Saul.

General Information:

The word "you" here is singular and refers to Saul. (See: Forms of You)

So Ananias departed, and entered into the house

It may be helpful to state that Ananias went to the house before he entered into it. AT: "So Ananias went, and after he found the house where Saul was, he entered it"

Laying his hands on him

Ananias put his hands on Saul. This was a symbol of giving a blessing to Saul. (See: Symbolic Action)

so that you might receive your sight and be filled with the Holy Spirit

This can be stated in active form. AT: "has sent me so that you might see again and that the Holy Spirit might fill you" (See: Active or Passive)

something like scales fell

"something that appeared like fish scales fell"

he received his sight

"he was able to see again"

he arose and was baptized

This can be stated in active form. AT: "he got up and Ananias baptized him" (See: Active or Passive)

translationWords

brother

Paul

lord

Jesus

filled with the Holy Spirit

Holy Spirit

baptize

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. Σαούλ. See above on Act 9:4.

ὁ κύριος … Ἰησούς. Ananias is guided to combine the name ‘Lord,’ which Saul had used when he beheld the vision of glory, with ‘Jesus’ which Christ had Himself uttered in answer to Saul’s question, ‘Who art thou?’ Thus his mission would bring at once its warrant to the mind of Saul. He was now confirmed from without of the verity of all he had seen in the way, and would recognize in Ananias the teacher who was to explain to him what he should do.

πλησθῇς πνεύματος ἁγίου, be filled with the Holy Ghost. On this occasion the hands laid on him to whom the gift was imparted were not those of an Apostle, except in so far as Ananias was Christ’s ἀπόστολος in this special case.

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.

17. Σαούλ] The Hebrew form of Saul’s name is only found here, and in the report of our Lord’s previous address to him.

κ. πλησθῇς πν. ἁγ.] I can hardly think, with De W. and Meyer, that these words imply that the Lord had said to Ananias more than is above related: I would rather view them as a natural inference from what was said in ver. 15.

In ch. 22:14, where the command to Ananias is omitted, his speech contains much of the reason given in the command here. It is remarkable again how Paul, speaking there to an infuriated Jewish mob, gives the words spoken just that form which would best gain him a favourable hearing with them—e.g. ὁ θεὸς τῶν πατέρων ἡμῶν,—ἰδεῖν τὸν δίκαιον,—πάντας ἀνθρώπους, avoiding as yet the hateful word ἔθνη. He there too gives ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ as part of the exhortation of Ananias.

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

Brother. In Christ.

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