(13) Lord, I have heard by many of this man.--The words are of interest as showing both the duration and the character of the persecution in which Saul had been the leader. The report of it had spread far and wide. The refugees at Damascus told of the sufferings of the brethren at Jerusalem.

Thy saints at Jerusalem.--This is noticeable as the first application of the term "saints" to the disciples. The primary idea of the word was that of men who consecrated themselves, and led, in the strictest sense of the word, a devout life. A term of like import had been taken by the more religious Jews in the time of the Maccabeans. The Chasidim, or Saints (the word occurs in Psalm 16:3), were those who banded themselves together to resist the inroads of heathenism under Autiochus Epiphanes. They appear in the books of Maccabees under the title of Assideans (1 Maccabees 2:42; 1 Maccabees 7:13; 2 Maccabees 14:6). The more distinctive name of Pharisees (Separatists), which came to be attached to the more zealous Chasidim, practically superseded this; and either by the disciples themselves, or by friendly outsiders, the Greek equivalent of the old Hebrew word--and probably, therefore, in Palestine, the Aramaic form of the word itself--was revived to describe the devout members of the new society. The fact that their Master had been conspicuously "the Holy One of God" (the same adjective is used of Him in the quotations from Psalm 16:10, in Acts 2:27; Acts 13:35), made it natural that the term should be extended to His followers, just as He had been spoken of as the "Just One" (Acts 3:14; Acts 7:52); and yet that name was applied, in its Greek form, to James the brother of the Lord, and, in its Latin form of Justus, to the three so named in Acts 1:23; Acts 18:7; Colossians 4:11. It is significant that its first appearance in the New Testament should be as used by the man who was sent to be St. Paul's instructor, and that it should afterwards have been employed so frequently by the Apostle himself (Romans 1:7; Romans 15:25; 1Corinthians 1:2; 1Corinthians 6:1-2; 2Corinthians 1:1; Ephesians 1:1; Philippians 1:1, et al.). The "devout man according to the Law," may well have been among the Chasidim even prior to his conversion to the faith of Christ. The term appears in inscriptions from the Catacombs in the Museum of the Collegio Romano at Rome--"N. or M. resteth here with the Saints"; but probably in the later sense, as attached to martyrs and others of distinguished holiness.

Verse 13. - But for then, A.V.; from many for by many, A.V.; did for hath done, A.V. Ananias's answer shows his profound astonishment, mixed with doubt and misgiving, at the commission given to him. It shows, too, how the news of Saul's commission had preceded him, and caused terror among the disciples at Damascus. Little did Ananias suspect that this dreaded enemy would be the channel of God's richest blessings to his Church throughout all ages until the coming of Christ. How empty our fears often are l how ignorant are we where our chief good lies hid! But God knows. Let us trust him.

9:10-22 A good work was begun in Saul, when he was brought to Christ's feet with those words, Lord, what wilt thou have me to do? And never did Christ leave any who were brought to that. Behold, the proud Pharisee, the unmerciful oppressor, the daring blasphemer, prayeth! And thus it is even now, and with the proud infidel, or the abandoned sinner. What happy tidings are these to all who understand the nature and power of prayer, of such prayer as the humbled sinner presents for the blessings of free salvation! Now he began to pray after another manner than he had done; before, he said his prayers, now, he prayed them. Regenerating grace sets people on praying; you may as well find a living man without breath, as a living Christian without prayer. Yet even eminent disciples, like Ananias, sometimes stagger at the commands of the Lord. But it is the Lord's glory to surpass our scanty expectations, and show that those are vessels of his mercy whom we are apt to consider as objects of his vengeance. The teaching of the Holy Spirit takes away the scales of ignorance and pride from the understanding; then the sinner becomes a new creature, and endeavours to recommend the anointed Saviour, the Son of God, to his former companions.Then Ananias answered, Lord,.... Though Ananias knew that it was the Lord that spoke, and acknowledged his power and dominion, and expressed his readiness to obey his commands; yet there was a timidity in him, and which was the more inexcusable, that it should appear after the Lord had told him of the vision which Saul had had of him; and yet still he was fearful of putting himself into his hands, who had been so violent a persecutor; and therefore obliquely excuses himself, by observing what Saul had done at Jerusalem, and the powers he came with to Damascus:

I have heard by many of this man; which shows that Ananias had been at Damascus some time, and was not an eyewitness of the havoc Saul made of the church, only had the account of it from others; and these many who fled to Damascus upon the persecution, which Saul was at the head of; and being so, was particularly spoken of, and his name was well known, and was become infamous for his cruelty and barbarity;

how much evil he hath done to thy saints at Jerusalem; by entering into their houses with violence, haling men and women from thence, committing them to prison, and persecuting them unto death. Believers in Christ are called his "saints", because separated by his grace for his service, and sanctified by his Spirit, and to whom he is made sanctification; and because they live holy lives and conversations; all which is an aggravation of the evil done them, and which will be avenged by Christ in his own time.