Act 9:3-18 | RWP | e4.org | As he journeyed ( εν τω πορευεσθα ). Luke's common idiom for a temporal clause (in the journeying), εν with the locative articular middle infinitive. Drew nigh ( εγγιζειν ). Present active infinitive, was drawing nigh. Shone round about him ( αυτον περιηστραψεν ). First aorist (ingressive) active indicative of περιαστραπτω , late compound verb common in LXX and Byzantine writers, here and alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in , but in he employs περιλαμψαν (shining around). There are numerous variations in the historical narrative of Saul's conversion in and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob ( ), the other before Festus and Agrippa ( ). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life ( ; .). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in Paul calls it "a great ( ικανον ) light" "about noon" and in "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

‏ Acts 9:3-18

As he journeyed ( εν τω πορευεσθα ). Luke's common idiom for a temporal clause (in the journeying), εν with the locative articular middle infinitive.

Drew nigh ( εγγιζειν ). Present active infinitive, was drawing nigh.

Shone round about him ( αυτον περιηστραψεν ). First aorist (ingressive) active indicative of περιαστραπτω, late compound verb common in LXX and Byzantine writers, here and 22:6 alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in 22:5, but in 26:13 he employs περιλαμψαν (shining around). There are numerous variations in the historical narrative of Saul's conversion in 9:3-18 and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16), the other before Festus and Agrippa (26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Co 15:8; Ga 1:16f.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in 22:6 Paul calls it "a great ( ικανον ) light" "about noon" and in 26:13 "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

He fell upon the earth ( πεσων επ την γην ). Second aorist active participle. So in 22:7 Paul says: "I fell unto the ground" ( επεσα εις το εδαφος ) using an old word rather than the common γην. In 26:14 Paul states that "we were all fallen to the earth" ( παντων καταπεσοντων ημων εις την γην, genitive absolute construction). But here in verse 7 "the men that journeyed with him stood speechless" ( ιστηκεισαν ενεο ). But surely the points of time are different. In 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7 Luke refers to what occurred after the vision when both Saul and the men had risen from the ground.

Saul, Saul ( Σαουλ, Σαουλ ). The Hebrew form occurs also in 22:7; 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of Σαουλ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note Lu 10:41 (Martha, Martha), Lu 22:31 (Simon, Simon).

Me ( με ). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5 made plain. Christ had already spoken of the mystic union between himself and his followers (Mt 10:40; 25:40, 45; Joh 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in 26:14, but not here.

Lord ( κυριε ). It is open to question if κυριε should not here be translated "Sir" as in 16:30 and in Mt 21:29, 30; Joh 5:7; 12:21; 20:15; and should be so in Joh 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in 22:10 "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in 10:4. Saul surrendered instantly as Thomas did (Joh 20:28) and as little Samuel (1Sa 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

The best MSS. do not have "trembling and astonished," and "What wilt thou have me to do, Lord?" The Textus Receptus put these words in here without the authority of a Greek codex. See 22:10 above for the genuine text.

It shall be told thee ( λαληθησετα ). Future passive indicative of λαλεω. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (Joh 16:12).

What ( οτ ). Rare in Koine use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

That journeyed with him ( ο συνοδευοντες αυτω ). Not in the older Greek, but in the Koine, with the associative instrumental.

Speechless ( ενεο ). Mute. Only here in N.T., though old word.

Hearing the voice, but beholding no man ( ακουοντες μεν της φωνησ, μηδενα δε θεωρουντες ). Two present active participles in contrast ( μεν, δε ). In 22:9 Paul says that the men "beheld the light" ( το μεν φως εθεασαντο ), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" ( την δε φωνην ουκ ηκουσαν του λαλουντος μο ). Instead of this being a flat contradiction of what Luke says in 9:7 it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of φωνη as in Joh 3:8) and the separate words spoken. It so happens that ακουω is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of φωνη. They heard the sound (9:7), but did not understand the words (22:9). However, this distinction in case with ακουω, though possible and even probable here, is by no means a necessary one for in Joh 3:8 where φωνην undoubtedly means "sound" the accusative occurs as Luke uses ηκουσεν φωνην about Saul in Ac 9:4. Besides in 22:7 Paul uses ηκουσα φωνης about himself, but ηκουσα φωνην about himself in 76:14, interchangeably.

He saw nothing ( ουδεν εβλεπεν ). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11) when he saw Jesus had blinded his eyes now wide open ( ανεωιγμενων, perfect passive participle of ανοιγω with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet.

They led him by the hand ( χειραγωγουντες ). From χειραγωγος ( χειρ, hand and αγω, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

Not seeing ( μη βλεπων ). The usual negative μη of the participle. It was a crisis for Saul, this sudden blindness for three days ( ημερας τρεις, accusative of extent of time). Later (Ga 4:15) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

Ananias ( Hανανιας ). Name common enough (cf. 5:1 for another Ananias) and means "Jehovah is gracious." Nomen et omen (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12).

In a vision ( εν οραματ ). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; 22:12-16, 26). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

To the street ( επ την ρυμην ). See on Lu 14:21. A run way (from ρεω, to run) between the houses. So were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad.

Straight ( ευθειαν ). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

Coming in and laying ( εισελθοντα κα επιθεντα ). Second aorist (ingressive) active participles picturing the punctiliar act as a sort of indirect discourse after verbs of sensation (Robertson, Grammar, pp. 1040-2). Some ancient documents do not have "in a vision" here.

Receive his sight ( αναβλεψε ). First aorist active subjunctive with οπως (purpose). See again as in 9:17.

How much evil ( οσα κακα ). How many evil things. Saul's reputation (26:10) as a persecutor had preceded him.

To thy saints ( τοις αγιοις ). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32, 41; 26:10; 1Co 1:2, etc.). This common word is from το αγος, religious awe or reverence and is applied to God's name (Lu 1:49), God's temple (Mt 24:15), God's people as set apart for God (Lu 1:70; 2:23; Ro 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

Hath authority ( εχε εξουσιαν ). Probably Ananias had received letters from the Christians left in Jerusalem warning him of the coming of Saul. The protest of Ananias to Jesus against any dealing with Saul is a fine illustration of our own narrow ignorance in our rebellious moods against the will of God.

A chosen vessel ( σκευος εκλογης ). A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koine. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Co 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (9:17; 22:14f.) and in 26:16f. Paul blends the message of Jesus to Ananias with that to him as one.

Before the Gentiles ( ενωπιον των εθνων ). This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Eph 3:6-12).

I will shew ( υποδειξω ). Beforehand as a warning as in Lu 3:7 and from time to time.

He must suffer ( δε αυτον παθειν ). Constative aorist active infinitive ( παθειν, from πασχω ) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things" ( οσα ) are included in this list by degrees and by experience. A glance at 2Co 10-12 will show one the fulfilment of this prophecy. But it was the "gift" of Christ to Paul to go on suffering ( πασχειν, present infinitive, Php 1:39).

Laying his hands on him ( επιθεις επ' αυτον τας χειρας ). As in the vision Saul saw (verse 12).

Brother Saul ( Σαουλ αδελφε ). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides.

The Lord, even Jesus ( ο κυριοσ, Ιησους ). Undoubted use of κυριος as Lord and applied to Jesus.

Who appeared ( ο οφθεις ). First aorist passive participle of οραω, was seen as in 26:16 and with the dative also ( σο ).

Thou camest ( ηρχου ). Imperfect indicative middle, "thou wert coming."

Be filled with the Holy Spirit ( πλησθεις πνευματος αγιου ). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; Ga 2:7).

Fell off ( απεπεσαν ). Second aorist active indicative (note--an ending like first aorist) of αποπιπτω, old verb, but here alone in the N.T.

As if it were scales ( ως λεπιδες ). Chiefly late word (LXX) from λεπω, to peel, and only here in the N.T. See Tobit 11:13, "The white film peeled from his eyes" ( ελεπισθη ). Luke does not say that actual "scales" fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if" ( ως ). Medical writers use the word λεπις for pieces of the skin that fall off (Hobart, Medical Language of St. Luke, p. 39). Luke may have heard Paul tell of this vivid experience.

Was baptized ( εβαπτισθη ). First aorist passive indicative. Apparently by Ananias (22:16) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Ki 5:12).