(9) Then Saul, (who also is called Paul).--It is impossible not to connect the mention, and probably the assumption, of the new name with the conversion of the proconsul. It presented many advantages. (1) It was sufficiently like his own name in sound to fall within the general practice which turned Jesus into Jason, Hillel into Pollio, Silas into Silvanus. (2) It was a Roman, not a Greek, name, and as such fell in with the ultimate work of the Apostle, already, it may be, contemplated in thought (comp. Romans 15:23), of bearing his witness to Christ in the imperial city. (3) It formed a link between him and the illustrious convert whom he had just made. He was, as it were, claiming a brotherhood with him. From this point of view, it is interesting to compare the name of Lucas or Lucanus, as borne both by the evangelist and the poet. (Comp. Introduction to St. Luke, Vol. I., p. 237.) Other reasons that have been assigned, as (1) that the Greek word Saulos had an opprobrious meaning, as = wanton, or (2) that the meaning of Paulus, as = little, commended itself to the Apostle's humility, may be dismissed as more or less fantastic.

Filled with the Holy Ghost.--The tense of the Greek participle, implies a sudden access of spiritual power, showing itself at once in insight into character, righteous indignation, and prevision of the divine chastisement.

Set his eyes on him.--The word is that already so often noted, as in Acts 1:10, and elsewhere. As applied to St. Paul it may possibly connect itself with the defect of vision which remained as the after-consequence of the brightness seen on the way to Damascus. The Greek word, however, it is right to add, may just as well express the fixed gaze of men of strong powers of sight, as that of those who suffer from some infirmity. (See Acts 1:10; Acts 3:4; Luke 4:20; Luke 22:56.) . . .

Verse 9. - But for then, A.V.; is also for also is, A.V.; fastened for set, A.V. (above, Acts ill 4, note). Who is also called Paul. The explanation of Jerome, Augustine, Bede, and many modern commentators, as Meyer, Olshausen, etc., and not rejected by Renan, is that Saul took the name of Paul on the occasion of this remarkable and important conversion of Sergius Paulus. Saul's future intercourse with Gentiles made it desirable that, after the common custom of the Jews of his day - as seen in Peter, Stephen, Mark, Lucius, Jason, Crispus, Justus, Niger, Aquila, Priscilla, Drusilla etc. - he should have a Gentile name, and so, in honor of his illustrious convert, or in memory of his conversion, or at the special request of Sergius Paulus (Baronius), he took the name of Paul, which in sound was not unlike his Hebrew name. The fact of this change of name being recorded by St. Luke at this precise moment makes this the most simple and natural explanation. Compare Gideon's change of name to Jerubbaal (Judges 6:32; Judges 7:1; Judges 8:29, 35). Alford, on the ether hand, thinks it strange that any one should make such a mistake as Jerome's, and says that "this notice marks the transition from the former part of his history" - "gathered from the narratives of others" - to "the joint memoirs of himself and St. Paul." But this gives no account of the coincidence of the two Pauls, nor is it true that the latter half of the Acts begins here. It began at ver. 1, and the name of Saul has been retained three times in the early part of this chapter. Farrar speaks of this explanation as, long and deservedly abandoned," and as having in it an element of vulgarity. Howson thinks that Paul had long been his Roman name, but that the conversion of Sergius Paulus, as it were, stereotyped the Roman name as that by which the apostle was henceforth to be known. The idea of Augustine and others, that he took the name of Paul (paulus, small) from humility, to indicate that he was "the least" of the apostles, is fanciful. Neither is Chrysostom's assertion, that he changed his name at his ordination or consecration, borne out by the facts. Renan ('Saint Paul,' 1:19) notes that "Paul" was a very common name in Cilicia. No certainty can be arrived at in the matter.

Parallel Commentaries ...


Then
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Saul,
Σαῦλος (Saulos)
Noun - Nominative Masculine Singular
Strong's 4569: Saul, the apostle. Of Hebrew origin, the same as Saoul; Saulus, the Jewish name of Paul.

who [was]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

also [called]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Paul,
Παῦλος (Paulos)
Noun - Nominative Masculine Singular
Strong's 3972: Paul, Paulus. Of Latin origin; Paulus, the name of a Roman and of an apostle.

filled with
πλησθεὶς (plēstheis)
Verb - Aorist Participle Passive - Nominative Masculine Singular
Strong's 4130: To fill, fulfill, complete. A prolonged form of a primary pleo to 'fill' (imbue, influence, supply); specially, to fulfil.

[the] Holy
Ἁγίου (Hagiou)
Adjective - Genitive Neuter Singular
Strong's 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

Spirit,
Πνεύματος (Pneumatos)
Noun - Genitive Neuter Singular
Strong's 4151: Wind, breath, spirit.

looked directly
ἀτενίσας (atenisas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 816: To direct my gaze, look steadily. From a compound of a and teino; to gaze intently.

at
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Elymas
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Apostles: Acts 13:9 But Saul who is also called Paul (Acts of the Apostles Ac)