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In this chapter we have, I. The famous story of St. Paul's conversion from being an outrageous persecutor of the gospel of Christ to be an illustrious professor and preacher of it. I. How he was first awakened and wrought upon by an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus: and what a condition he was in while he lay under the power of those convictions and terrors (Act 9:1-9). 2. How he was baptized by Ananias, by immediate directions from heaven (Act 9:10-19). 3. How he immediately commenced doctor, and preached the faith of Christ, and proved what he preached (Act 9:20-22). 4. How he was persecuted, and narrowly escaped with his life (Act 9:23-25). 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there (Act 9:26-30). 6. The rest and quietness which the churches enjoyed for some time after this (Act 9:31). II. The cure wrought by Peter on Eneas, who had long been laid up with a palsy (Act 9:32-35). III. The raising of Tabitha from death to life, at the prayer of Peter (Act 9:36-43).

And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Psa 27:12 , "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold: against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath, he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.

And he trembling and astonished,.... At the light and voice, and appearance of Christ, and especially at the words last spoken; he was now pricked to the heart, and filled with a sense of sin, and loaded with guilt, and had dreadful apprehensions of his state and condition, on account of his past wickedness, and the present course of sin he was in: so persons under first convictions "tremble" at the sight of their sins, which rise up like so many ghosts, and stare them in the face, and load their consciences with guilt; at the swarms of corruptions they see in their carts, which appear to them an habitation of devils, a hold of every foul spirit, and a cage of every unclean and hateful bird; at the curses of a righteous law which threatens with damnation and death; at the future judgment, and the apprehensions of divine wrath; and at the voice and word of God, which strikes terror, cuts them to the heart, and like an hammer breaks the rock in pieces: and they are "astonished" at their own wickedness and vileness, which they had no conception of before; at the sparing mercy and forbearance of God, who has continued them in being, and not sent them to hell, to be among devils and damned spirits; at the light around by which they see their sins, the plague of their own hearts, the insufficiency of their own righteousness, their lost state by nature, and need of salvation by Christ; and at the doctrines of the Gospel, so far as they have light into them; and at the person of Christ, and at his Father's love and his in procuring salvation for them: said, Lord, what wilt thou have me to do? he was willing to do any thing he should him to, whereby he might make satisfaction for the injury he had done him, and by which he might be saved; for he was still upon the covenant of works, as persons under first convictions commonly are: and the Lord said unto him; this, with all that goes before in this verse, is wanting in the Alexandrian copy, and Syriac version: "arise and go into the city"; that is, of Damascus, as the Ethiopic version reads: and it shall be told thee what thou must do; what was appointed for him to do, Act 22:10 and there it was told him both what he should do and suffer for Christ, but not to obtain salvation; and this was done internally by the Spirit of God, who instructed him in the doctrines and ordinances of the Gospel, and externally by Ananias: in two of Beza's copies, and in the Syriac version, it is read, "there shall it be told thee", &c.

Although Paul was struck and taken up and was terrified because blindness had befallen him, still he began to come near when he said, “Lord, what will you have me do?” For that reason he is called the youngest by Christ, so that he who was called to grace could be excused from the guilt of his hazardous years. Yes, Christ saw him when the light shone round him; because young people are recalled from sin more by fear than by reason, Christ applied the goad and mercifully admonished him not to kick against it.

But arise, and go into the city, and it shall be told thee what thou must do. Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. It shall be told thee, etc.: He gives him good hopes, and intimates that he shall recover his sight also.

Then he answers, Lord, what wilt Thou have me to do? that none may say that he played the hypocrite, he that was even eager for blood, and went to the priests, and flung himself upon such dangers, in persecuting and bringing to punishment even them that were in foreign parts-under these circumstances he now acknowledges His sovereignty.

Rise and enter the city, and you will be told what you must do. He did not immediately show him what was to be done but advised that it would be heard later in the city, so that he would stand more firmly in good things as he had previously fallen completely from his former error.

Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Act 9:1, Act 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Act 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Act 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Act 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Act 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Act 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Act 9:26, Act 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Act 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Act 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Act 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Act 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Act 9:42, Act 9:43.

Trembling - Under a strong apprehension of meeting the judgment he deserved. And astonished - At the light, the thunder, and the voice. Lord, what wilt thou have me to do? - The word Κυριε, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir. The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only restrained, but the lion becomes a lamb. What wilt thou have me to do? Wilt thou condescend to employ me among thy meanest servants? Go into the city, and it shall be told thee, etc. - Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in bonds to Jerusalem the means of his salvation: 1. To show that God will help man by man, that they may learn to love and respect each other. 2. That in the benevolence of Ananias he might see the spirit and tendency of that religion which he was persecuting, and of which he was shortly to become an apostle.

CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25) Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, NEANDER and OLSHAUSEN picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Act 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Act 26:10-11). All this was before his present journey.

And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said--(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Act 9:5]; but they occur in Act 26:14 and Act 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Act 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Gal 1:15-16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Act 9:9). Arise, and go into the city, and it shall be told thee, &c.--See on Act 8:26-28.