The New Testament writers used a variety of literary and grammatical devices to help guide the reader. Some of these devices were intended to attract attention to important information, while others served to push less-important information into the background. Some were used simply to grab your attention, alerting you that something important or surprising was about to happen.
15 But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.
16 For I will show him how much he must suffer for the sake of my name.”
17 So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.”
18 And immediately something like scales fell from his eyes, Sentence and he regained his sight. Then he rose and was baptized;
19 and taking food, he was strengthened. For some days he was with the disciples at Damascus.
Runge, S. E. (2008–2014). The Lexham High Definition New Testament: ESV Edition (Ac 9:15–20). Lexham Press.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
I have chosen him to serve me translates “he is to me a vessel/instrument of choice.” The phrase “vessel/instrument of choice” is merely a Jewish way of saying “(someone) chose a vessel/instrument”; while “vessel/instrument,” when applied to a person, is equivalent in meaning to “someone who serves (someone else).” Finally “he is to me” defines both who chooses (“to me”) and who is chosen (“he”): that is, I have chosen him (to serve me).
To Gentiles and kings is taken by several translators to mean “to Gentiles and their kings” (see NEB, Moffatt, Goodspeed).
As in many instances, the term name must be translated as a more direct reference to the person himself, since name in this type of context is simply a substitute for a reference to a person. Therefore in many languages one may translate “to make me known to the Gentiles.…”
In Greek the pronoun subjects of verbs are expressed by a suffix on the verb form itself; but when a separate form of the pronoun is used as a subject, this usually indicates that the subject is to be stressed. Since I does appear as a separate form in this sentence, the TEV has brought out the indicated emphasis by translating I myself.
The final phrase of verse 16 for may sake must not be understood as an expression of cause but as an expression of purpose. Such purpose must in some languages be made relatively explicit by a purpose clause, for example, “in order to make me known” (an expansion based upon the immediately preceding statement in v. 15).
The transitional particle so is particularly important, since it marks the conclusion of the preceding paragraph and introduces the result stated in this paragraph.
Who appeared to you may be also taken in the sense of “whom you saw” (see 1:3). Has sent me—Jesus himself captures the intended emphasis of the Greek sentence structure which is missed by a translation such as “the Lord Jesus … has sent me” (RSV).
The expression filled with the Holy Spirit must conform to the normal usage of such an expression in the receptor language, for example, “whom the Spirit will control,” “into whom the Holy Spirit comes,” etc. (see also 2:4; 4:8, 31; 6:3, 5, 8; 7:55; 9:17; 11:24; 13:9.)
Something like fish scales appears in most translations as “something like scales.” The TEV has added the qualifier fish in order to indicate to the reader the kind of scales that are meant, that is, fish scales as opposed to weight scales.
(Editor’s remark) No comments were made on the first half of this verse in the original handbook.
SAUL PREACHES IN DAMASCUS
The section heading Saul Preaches in Damascus may require certain modifications since it may be necessary to render Preach by a phrase, and since a personal goal may be required in some languages, for example, “Saul Tells the Good News in Damascus” or “Saul Announces the Good News in Damascus.”
Since this section introduces a new narrative, the TEV, along with others (KJV, Phps, Goodspeed), has made the Greek pronoun subject (“he”) into Saul. For a few days is merely a way of indicating an indefinite, but brief period of time.
Newman, B. M., & Nida, E. A. (1972). A handbook on the Acts of the Apostles (p. 191). United Bible Societies.
The Lexham Context Commentary: New Testament surveys each book of the New Testament at several levels—Book, Division, Section, Pericope, Paragraph, and Unit—providing contextually appropriate commentary on each level. The reader of the commentary can easily ascertain the contextual importance of any larger section, or pericope, or even a particular verse of Scripture.
Saul Is Baptized (9:1–19)
The risen Jesus disrupts Saul as he is en route to Damascus to arrest members of the Way (9:1–2). The risen Lord arrests Saul’s attention, speaks to him, and orders a blind Saul to continue to Damascus (9:3–9). The Lord prepares Ananias for his meeting with Saul (and Saul with him) through a vision (9:10–16): Saul has been called to preach Jesus. Ananias receives Saul as a brother and anoints and baptizes him (9:17–19).
Ananias Baptizes Saul (9:10–19)
This paragraph demonstrates how the risen Lord convinces Ananias through a vision to “Rise and go” (just as he told Saul to “Rise and go,” 9:6) so that Ananias can anoint and baptize Saul for the work to which the risen Jesus has called him (9:10–16). A convinced Ananias locates brother Saul and anoints and baptizes him (9:17–19).
9:15 The risen Jesus responds to Ananias’ apprehension about approaching and anointing Saul (9:14): Saul is no longer a threat. God has called Saul to proclaim Jesus to the gentiles, kings, and Israelites; thus, Ananias can go and anoint Saul.
9:16 Ananias has heard about the evil Saul committed against the believers and that he planned to imprison those in Damascus (9:13–14); but now that Jesus has called Saul (9:15), Jesus will show him the degree to which he will suffer for proclaiming Jesus.
9:17 Ananias obeys Jesus’ command that he find Saul and anoint him (9:11–12), but only after Jesus satisfactorily addresses Ananias’ anxieties about approaching Saul, who is known as the persecutor of the church (9:13–14): Ananias finds Saul and, laying hands on him, anoints him as “Brother Saul”; Ananias announces to Saul that Jesus sent him so that Saul’s sight is restored, and he is filled with the Holy Spirit.
9:18 Luke describes what happens after Ananias anointed Saul (9:17): Saul regains his sight after objects similar to scales (fish?) drop off his eyes, and Ananias baptizes him. It is implied from 9:17 that the Holy Spirit fills Saul as well, although it is not explicitly stated in 9:18.
9:19 This verse reports that Saul ends the three-day fast he started after his encounter with the risen Jesus (9:3–9). After Ananias lays hands on Saul, restoring his sight and baptizing him (9:17–18), Saul’s body is strengthened as he eats; he also spends time with the Damascus disciples.
Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Ac 9:1–19). Lexham Press.
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