3 As he traveled, he got close to Damascus, and suddenly a light from the sky shone around him.
4 He fell on the earth, and heard a voice saying to him, “Saul, Saul, why do you persecute me?”
5 He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting.
6 But rise up and enter into the city, then you will be told what you must do.”
7 The men who traveled with him stood speechless, hearing the sound, but seeing no one.
8 Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand and brought him into Damascus.
9 He was without sight for three days, and neither ate nor drank.
10 Now there was a certain disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias!” He said, “Behold, it’s me, Lord.”
11 The Lord said to him, “Arise and go to the street which is called Straight, and inquire in the house of Judah for one named Saul, a man of Tarsus. For behold, he is praying,
12 and in a vision he has seen a man named Ananias coming in and laying his hands on him, that he might receive his sight.”
13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem.
14 Here he has authority from the chief priests to bind all who call on your name.”
15 But the Lord said to him, “Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
16 For I will show him how many things he must suffer for my name’s sake.”
17 Ananias departed and entered into the house. Laying his hands on him, he said, “Brother Saul, the Lord, who appeared to you on the road by which you came, has sent me that you may receive your sight and be filled with the Holy Spirit.”
18 Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized.
19 He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
20 Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
21 All who heard him were amazed, and said, “Isn’t this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!”
22 But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ.
23 When many days were fulfilled, the Jews conspired together to kill him,
24 but their plot became known to Saul. They watched the gates both day and night that they might kill him,
25 but his disciples took him by night and let him down through the wall, lowering him in a basket.
26 When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a disciple.
27 But Barnabas took him and brought him to the apostles, and declared to them how he had seen the Lord on the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus.
28 He was with them entering into Jerusalem,
29 preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.
30 When the brothers knew it, they brought him down to Caesarea and sent him off to Tarsus.
31 So the assemblies throughout all Judea, Galilee, and Samaria had peace and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit.
32 As Peter went throughout all those parts, he came down also to the saints who lived at Lydda.
33 There he found a certain man named Aeneas, who had been bedridden for eight years because he was paralyzed.
34 Peter said to him, “Aeneas, Jesus Christ heals you. Get up and make your bed!” Immediately he arose.
35 All who lived at Lydda and in Sharon saw him, and they turned to the Lord.
36 Now there was at Joppa a certain disciple named Tabitha, which when translated means Dorcas. This woman was full of good works and acts of mercy which she did.
37 In those days, she became sick and died. When they had washed her, they laid her in an upper room.
38 As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them.
39 Peter got up and went with them. When he had come, they brought him into the upper room. All the widows stood by him weeping, and showing the tunics and other garments which Dorcas had made while she was with them.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:3–5"Fell to the earth": … for excess of light is wont to shock, because the eyes have their measure: … But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. "Saul, Saul," saith He, "why persecutest thou me?" And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? "And he said, Who art Thou Lord?" (v. 5) thus in the first place confessing himself His servant. "And the Lord said, I am Jesus, whom thou persecutest:" think not thy warring is with men.
"Fell to the earth": … for excess of light is wont to shock, because the eyes have their measure: … But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. "Saul, Saul," saith He, "why persecutest thou me?" And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? "And he said, Who art Thou Lord?" (v. 5) thus in the first place confessing himself His servant. "And the Lord said, I am Jesus, whom thou persecutest:" think not thy warring is with men.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:13–16And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. … Both the fear is shown, and the obedience greater after the fear. … In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe.
And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. … Both the fear is shown, and the obedience greater after the fear. … In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:17"Brother Saul, the Lord Jesus"--he saith not, "Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight" (v. 17): observe this man also, how he utters nothing boastful … And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight." I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost."
"Brother Saul, the Lord Jesus"--he saith not, "Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight" (v. 17): observe this man also, how he utters nothing boastful … And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight." I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost."
John Chrysostom, Homilies on the Acts of the Apostles, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 9:4–5This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, … as if the enemies of the gospel should wound us through his side.
This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, … as if the enemies of the gospel should wound us through his side.
John Calvin, Commentaries, on 9:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 9:13–14In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them sometimes to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ's obedience. And, therefore, this is a sign of rare obedience, … that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. … Therefore we may see a desire to obey mixed with fear.
In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them sometimes to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ's obedience. And, therefore, this is a sign of rare obedience, … that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. … Therefore we may see a desire to obey mixed with fear.
John Calvin, Commentaries, on 9:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 9:36–39Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. … By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. … Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life.
Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. … By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. … Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life.
John Calvin, Commentaries, on 9:36 and 9:39; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 9:36–39She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. … Her head was full of cares and contrivances which way she should do good. … Her hands were full of good employment; she made a business of doing good, was never idle … She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker … Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. … The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them.
She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. … Her head was full of cares and contrivances which way she should do good. … Her hands were full of good employment; she made a business of doing good, was never idle … She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker … Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. … The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them.
Matthew Henry, Commentary on the Whole Bible, on 9:36–43; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 9:26–27they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia … But Barnabas . . . brought him to the apostles--that is, to Peter and James … Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this … What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Act 11:24), and with the name "son of consolation," given him by the apostles (Act 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.
they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia … But Barnabas . . . brought him to the apostles--that is, to Peter and James … Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this … What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Act 11:24), and with the name "son of consolation," given him by the apostles (Act 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:26 and 9:27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 9
Acts 9:3–39, World English Bible
Acts 9 in the Bible · Told in the Story: Chapter 7, The Road to Damascus
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:3–5"Fell to the earth": … for excess of light is wont to shock, because the eyes have their measure: … But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. "Saul, Saul," saith He, "why persecutest thou me?" And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? "And he said, Who art Thou Lord?" (v. 5) thus in the first place confessing himself His servant. "And the Lord said, I am Jesus, whom thou persecutest:" think not thy warring is with men.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:13–16And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. … Both the fear is shown, and the obedience greater after the fear. … In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 9:17"Brother Saul, the Lord Jesus"--he saith not, "Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight" (v. 17): observe this man also, how he utters nothing boastful … And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight." I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost."
John Chrysostom, Homilies on the Acts of the Apostles, Homily 20; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 9:4–5This place containeth a most profitable doctrine, and the profit thereof is made manifold, for Christ showeth what great account he maketh of his gospel, when he pronounceth that it is his cause, from which he will not be separated. Therefore he can no more refuse to defend the same than he can deny himself. Secondly, the godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, … as if the enemies of the gospel should wound us through his side.
John Calvin, Commentaries, on 9:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 9:13–14In that Ananias objecteth the danger to the Lord, he betrayeth his weakness of faith therein. Therefore we see that the saints and servants of God are afraid of death, which thing keepeth them back from doing their duty; yea, it causeth them sometimes to stagger. Ananias would gladly go to some other place; but this is a point of a good man, that he yieldeth not so much to fear that he withdraweth himself from Christ's obedience. And, therefore, this is a sign of rare obedience, … that although through fear of death he were somewhat slack at the first, yet having forgotten himself by and by, he maketh great haste to go whither Christ called him. … Therefore we may see a desire to obey mixed with fear.
John Calvin, Commentaries, on 9:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 9:36–39Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ's disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. … By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. … Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life.
John Calvin, Commentaries, on 9:36 and 9:39; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Acts 9:36–39She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. … Her head was full of cares and contrivances which way she should do good. … Her hands were full of good employment; she made a business of doing good, was never idle … She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker … Those that have not estates wherewith to give in charity may yet be able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. … The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, nor poems inscribed to her memory; but the widows showed the coats and garments which she made for them, and bestowed upon them while she was with them.
Matthew Henry, Commentary on the Whole Bible, on 9:36–43; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 9:26–27they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia … But Barnabas . . . brought him to the apostles--that is, to Peter and James … Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this … What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Act 11:24), and with the name "son of consolation," given him by the apostles (Act 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:26 and 9:27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.