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 (Hebrews 2:11, 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 (John 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.

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 Lord's 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 Lord's 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 man's 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. Saul's 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 Church's 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.)

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. Saul's 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 Saul's 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 man's influence in verse 19.Conclusion:

1. "Sirs, ye are brethren."

2. Act as brothers.

(J. W. Burn.)

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 man's past. Change is possible in any case when grace works.

II. A BROTHER SUDDENLY ADOPTED.

1. God's grace is mighty and sudden, so do not gauge another's condition by your own experience. Do not construct rules for the Holy Spirit's working.

2. Do not judge of another's 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 (2 Corinthians 2:23-28).

(J. W. Munday.)

Aeneas, Ananias, Barnabas, Dorcas, Grecians, Judas, Lud, Peter, Saul, Simon, TabithaAzotus, Caesarea, Damascus, Galilee, Jerusalem, Joppa, Judea, Lydda, Samaria, Sharon, Straight Street, TarsusAble, Baptised, Baptism, Baptized, Dropped, Fell, Forthwith, Got, Immediately, Instantly, Presently, Received, Regained, Risen, Rising, Rose, Saul's, Scales, Seemed, Sight, Straight, Straightway, Veil1. Saul, going toward Damascus, is stricken down to the earth,
8. and led blind to Damascus;
10. is called to the apostleship;
18. and is baptized by Ananias.
20. He preaches Christ boldly.
23. The Jews lay wait to kill him;
29. so do the Grecians, but he escapes both.
31. The church having rest, Peter heals Aeneas;
36. and restores Tabitha to life.

Acts 9:1-19

     8131   guidance, results

Acts 9:1-30

     5108   Paul, life of

Acts 9:3-18

     6629   conversion, examples

Acts 9:3-19

     5109   Paul, apostle

Acts 9:17-18

     1466   vision
     5134   blindness, natural
     7907   baptism, practice

'This Way'
'Any of this way.'--ACTS ix. 2 The name of 'Christian' was not applied to themselves by the followers of Jesus before the completion of the New Testament. There were other names in currency before that designation--which owed its origin to the scoffing wits of Antioch--was accepted by the Church. They called themselves 'disciples,' 'believers, 'saints,' 'brethren,' as if feeling about for a title. Here is a name that had obtained currency for a while, and was afterwards disused. We find it five times …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Bird's-Eye view of the Early Church
'So the Church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, was multiplied.'--ACTS ix. 31 (R.V.). A man climbing a hill stops every now and then to take breath and look about him; and in the earlier part of this Book of the Acts of the Apostles there are a number of such landing-places where the writer suspends the course of his narrative, in order to give a general notion of the condition of the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Grace Triumphant
'And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them hound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Copies of Christ's Manner
'And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed.... 40. But Peter put them all forth, and kneeled down and prayed; and, turning him to the body, said, Tabitha, arise.--ACTS ix. 34, 40. I have put these two miracles together, not only because they were closely connected in time and place, but because they have a very remarkable and instructive feature in common. They are both evidently moulded upon Christ's miracles; are distinct imitations of what Peter had …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration

Paul's First Prayer
First, our text was an announcement; "Behold, he prayeth." Secondly, it was an argument; "For, behold, he prayeth." Then, to conclude, we will try to make an application of our text to your hearts. Though application is the work of God alone, we will trust that he will be pleased to make that application while the word is preached this morning. I. First, here was AN ANNOUNCEMENT; "Go to the house of Saul of Tarsus; for behold, he prayeth." Without any preface, let me say, that this was the announcement …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"To Me to Live is Christ"
PHILIPPIANS i. 21. In connection with ACTS ix. 1--18. THERE is no more significant sign of the days in which we live than the interest society seems to be taking in the biographies of great men. Almost all the more popular recent books, for instance--the books which every one is reading and has to read--come under the category of biography; and, to meet the demand, two or three times in each season the market has to be supplied with the lives, in minute detail, of men who but for this would perhaps …
Henry Drummond—The Ideal Life

The Future of Christ's Kingdom First Group of Epistles the First and Second Epistles to the Thessalonians Introduction to the Epistles of Paul +Epistolary Writings. + --The
STUDY VII THE FUTURE OF CHRIST'S KINGDOM FIRST GROUP OF EPISTLES THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS INTRODUCTION TO THE EPISTLES OF PAUL +Epistolary Writings.+--The New Testament is composed of twenty-seven books, twenty-one of which are Epistles. Of this latter number thirteen are ascribed to Paul. It is thus seen how largely the New Testament is made up of Epistles and how many of these are attributed to the Great Apostle. In the letters of men of great prominence and power of any …
Henry T. Sell—Bible Studies in the Life of Paul

The New Testament Text and Its History.
The history of the New Testament text naturally falls into two main divisions, that of the manuscript text, and that of the printed text. A few remarks will be added on the principles of textual criticism. See PLATES at the beginning of this book. [Transcriber's Note: Transcriptions of the Plates are at the end of this e-book.] I. THE MANUSCRIPT TEXT. 1. The preservation of the primitive text of the gospels from all essential corruptions, additions, and mutilations has already been shown …
E. P. Barrows—Companion to the Bible

Sharon. Caphar Lodim. The Village of those of Lydda.
Between Lydda and the sea, a spacious valley runs out, here and there widely spreading itself, and sprinkled with villages. The holy page of the New Testament [Acts 9:35] calls it Saron: and that of the Old calls the whole, perhaps, or some part of it, 'the plain of Ono,' Nehemiah 6:2, 11:35; 1 Chronicles 8:12... The wine of Sharon is of great fame, with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saith, "He that builds a brick house …
John Lightfoot—From the Talmud and Hebraica

Caphar Tebi.
And this village neighboured upon Lydda, situate on the east of it. "R. Eleazar had a vineyard of four years' growth; on the east of Lydda, near Caphar Tebi." Of it there is this mention also:-- "They sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the physician and the rest of the physicians go forth"--(namely, that they might judge, whether they were the bones of men or no; and thereby, whether they were to be esteemed clean or …
John Lightfoot—From the Talmud and Hebraica

Sources and Literature on St. Paul and his Work.
I. Sources. 1. The authentic sources: The Epistles of Paul, and the Acts of the Apostles 9:1-30 and 13 to 28. Of the Epistles of Paul the four most important Galatians, Romans, two Corinthians--are universally acknowledged as genuine even by the most exacting critics; the Philippians, Philemon, Colossians, and Ephesians are admitted by nearly all critics; the Pastoral Epistles, especially First Timothy, and Titus, are more or less disputed, but even they bear the stamp of Paul's genius. On the coincidences …
Philip Schaff—History of the Christian Church, Volume I

The Knight of God
Heinrich Suso Acts ix. 16 As the song of him who singeth, Playing on a harp of gold, So to me was Christ's evangel In the days of old. Thus across the lake of Constance Went I forth to preach His Word, And beside me sat the squire Of a noble Lord. None in all the ship so knightly, None so bravely dight as he-- "Tell me," I besought, "thine errand Yonder o'er the sea." "I go forth," he said, "to gather Many a knight and noble bold; They shall tilt at joust and tourney, Whilst fair eyes behold. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Such, we May Believe, was that John the Monk...
21. Such, we may believe, was that John the Monk, whom the elder Theodosius, the Emperor, consulted concerning the issue of the civil war: seeing he had also the gift of prophecy. For that not each several person has a several one of those gifts, but that one man may have more gifts than one, I make no question. This John, then, when once a certain most religious woman desired to see him, and to obtain this did through her husband make vehement entreaty, refused indeed this request because he had …
St. Augustine—On Care to Be Had for the Dead.

Whether any Preparation and Disposition for Grace is Required on Man's Part?
Objection 1: It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (Rom. 4:4), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by free-will can only be through some operation. Hence it would do away with the notion of grace. Objection 2: Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace is given, as is …
Saint Thomas Aquinas—Summa Theologica

Whether the Form of this Sacrament Is: "I Absolve Thee"?
Objection 1: It would seem that the form of this sacrament is not: "I absolve thee." Because the forms of the sacraments are received from Christ's institution and the Church's custom. But we do not read that Christ instituted this form. Nor is it in common use; in fact in certain absolutions which are given publicly in church (e.g. at Prime and Compline and on Maundy Thursday), absolution is given not in the indicative form by saying: "I absolve thee," but In the deprecatory form, by saying: "May …
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is …
Saint Thomas Aquinas—Summa Theologica

The Beginning of the New Testament
[Illustration: (drop cap T) Coin of Thessalonica] Turn to the list of books given in the beginning of your New Testament. You will see that first come the four Gospels, or glimpses of the Saviour's life given by four different writers. Then follows the Acts of the Apostles, and, lastly, after the twenty-one epistles, the volume ends with the Revelation. Now this is not the order in which the books were written--they are only arranged like this for our convenience. The first words of the New Testament …
Mildred Duff—The Bible in its Making

The Doctrine of the Church i. Definition; Distinctions.
1. OLD TESTAMENT. 2. NEW TESTAMENT. 3. THE CHURCH; CHRISTENDOM; KINGDOM. II. THE FOUNDING OF THE CHURCH. 1. IN PROPHECY AND PROMISE. 2. HISTORICALLY FOUNDED. III. MEMBERSHIP IN THE CHURCH. Conditions of Entrance; Characteristics. 1. REPENTANCE AND BAPTISM. 2. FAITH IN THE DEITY OF JESUS CHRIST. 3. REGENERATION. 4. PUBLIC CONFESSION OF CHRIST--BAPTISM. 5. ADHERENCE TO THE APOSTLES' DOCTRINE. 6. CHARACTERISTICS. IV. FIGURES UNDER WHICH THE CHURCH IS PRESENTED. 1. THE BODY OF CHRIST. 2. THE TEMPLE OF …
Rev. William Evans—The Great Doctrines of the Bible

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