These words, spoken by Jesus himself from heaven to one disciple of his and about another, the very youngest of all, single out a fact, and point to it as a sight worthy to be observed. The fact is in itself a very simple one, in the judgment of many a very ordinary one, in the unheeding judgment of most men an exceedingly uninteresting and unimportant one. Nor would it be easy to find a more clearly outlined illustration of the different estimate of earth and heaven, of Jesus and of erring man, than that found here. Jesus points to the sight of a man on his knees as one worthy to be beheld - to the fact of a man praying as one to engage attention, deep regard, and practically altered conduct on the part of his fellow-men. This is the simplest statement of the history that is before us. And it may be objected that, though it be a true statement so far, it is true only in this instance, or, if not only, yet that it is to such a degree exceptionally true here, that it may not be drawn into a precedent. But the burden of proof of such a position will fall upon those who shall hesitate to admit that one and the same essential element of noteworthiness attaches to the same situation, the same spectacle, wherever it presents itself. This, then, which was a spectacle to the Lord Jesus, and of which he speaks to his disciples in that very light, may well interest the gaze and devout thought of all generations - "Behold, he prayeth!"

I. Let us consider, first, what different descriptions may be given in answer to the question, "WHAT IS IT TO PRAY?" since Jesus gives such prominence to the act.

1. It is the first sign of some great change. It betrays something novel that has been at work, unseen but not unfelt. It portends much to come.

2. it is itself the first movement of spiritual life, the new-born infant's trial of the spiritual lungs, and first lifting of them up and first breathing of spiritual air, the first voice of the "babe in Christ."

3. Its form may be a single word, a simplest sentence; one gentlest sigh may bear it up all the way to heaven, one passionate cry may speed it up; one upward glance of the eye may reveal it to that benignant eye which is ever bended down in compassion on us; one big solitary tear, that drops into the earth and can no more be gathered up, will be "counted" for it by him who doth "count all our tears."

4. The time it takes may be a moment, the twinkling of an eye, or it may be the exercise of agonized hours.

II. We may ask, "WHO IS THE PRAYING MAN? AND WHAT HIS STATE?" The man who prays is the man who has come into a certain new state towards God - a slate that makes him desire also to come in a very new attitude into his presence.

1. It is the state of one who has discovered a need of a kind, a depth, an amount, and an urgency he had never dreamt of before.

2. It is the state of one who has become ready and anxious to make a thorough confession. Pride has gone. Self-satisfaction has gone. Trust in the world's short resources has gone. Blindness and delusion are dissipated.

3. It is the state of one who has been shaken by conviction of sin. The first prayer is not for mercies temporal, but for mercy - the mercy that a creature wants who has been growing up a long time, but not growing up in either perfect or even conscious relations with his Creator-Father. Conviction is the grandest interpreting exposition of the prophet's dictum, "Be sure your sin will find you out" (Numbers 32:23).

4. It is the state of one who, let him be what he may, let him have been, have done, what he may, toward God, or toward man, or toward his own heart and conscience, has been visited by some glimmering ray of light, and has felt the warmth of some feeble flame of hope. Real prayer and absolute despair, real prayer and utter darkness, never go together. So prayer is the pulse of vitality. Its feeblest expression is the radiation of the spark of God's light, life, love, not extinct.

5. It is the case of one long sore sick, for whom the crisis of fatal danger is past, the disease stayed, and on whom, with more than the loudest solicitude of the tenderest parent, the Lord Jesus looks down and vouchsafes to point out the blessed symptoms, saying, "Behold, he prayeth!"

III. Let us consider WHO IT IS THAT IS HERE SPOKEN OF AS PRAYING. He is a Jew, well taught, of pious forefathers, of strict Pharisee school, full of earnestness, free from immorality, given to striving for superiority and profiting above his equals, and given to saying prayers. So that, whatever a certain kind of light and moral character and virtue might avail, he had the benefit of them. On the other hand, "the light that was in him was darkness;" his zeal was bigotry; his high character was to the scale of human measurement only; he had never touched deep ground; he was a sinner and didn't know it; he persecuted "saints" and didn't know it; he kept the raiment, and consented to the stoning, of them that stoned Stephen, and didn't know what he was doing or what they were doing, - till now, in the full career of a very successful "breathing out of threatenings and slaughters," he is flung to the ground, and becomes as one stunned. Yet spoken to, he knows the Lord, and in a moment owns his rightful Master by word. The prayers of the crucified Jesus, and of the first martyr Stephen "Lord, lay not this sin to their charge;" "Father, forgive them; for they know not what they do" - are answered; and he who was just now breathing out those threatenings and slaughters, now breathes the deep, earnest, pleading accents of prayer. And there is no mistake, deception, nor unconscious delusion; for he who knew all says, and hushes every doubt and objection while he says it, "Behold, he prayeth!"

IV. Let us notice, lastly, way JESUS SAYS, "BEHOLD!"

1. To the risen Jesus, at all events, no real surprise could be possible. Only a God's wonders - whatever that may be - might be understood here, if the charmed words had been words of soliloquy. But they are not words of soliloquy. They are condescendingly spoken in order to disarm the very faithlessness of human distrust, which, nevertheless, insisted on expressing itself. Jesus calls attention to what may teach us a large lesson of liberality, of charity, but above all of trust in the force victorious and "more than conquering" of his gospel and his Name.

2. Jesus calls attention to what we may think little of, and think amiss therein. Many are the things we think little of little sins, to wit-of which he thinks much, to hate them. Many are the things we think little of - little kindnesses, little cups of cold water, to wit - of which he thinks much, to love them. And much - oh, how much! - will waken our astonished attention one day, soon to come, that moves us with not a ripple of either surprise or interest now. Still, he that hath ears to hear may hear now that heavenly "Behold!" It speaks in most striking contrast to the "Lo! here," and "Lo! there," of earth and men.

3. Jesus says, "Behold!" because he would call attention to a change that was a pattern miracle of his power and grace. He calls attention to it, not as unique, but as a model instance. Such a character revolutionized! Such a life and force of life, and combined elements of life, and characteristics not all unmingled bad, changed! What, then, shall not Christ and the Spirit be able to do? Eighteen centuries have justified that "Behold!" in both these aspects - as pointing out a model conversion in Saul's conversion, and as vindicating it as but the first of an amazing and glorious series.

4. Jesus, in saying "Behold!" teaches us where to look, and so also where not to look, in ourselves for evidence of real change. All objection, all inquisition, all human dogma, all ecclesiastical domination and forging of creed and formula and fetters, - perish they all before the decisive "Behold! of Jesus - Behold, he prayeth!" Before this sight human presumption may well be silenced, as before it "Satan trembles." In conclusion, still, alas! for once that the gracious finger points while the gracious lip says, "Behold, he prayeth!" how often must it be said, "Behold, he prayeth not"! Though there be every reason to pray, every encouragement to pray, how many pray not!, Yet no monarch on the most powerful and majestic throne, and wielding the mightiest sway, is in very deed to compare for one moment with the man whose attitude is on his knees before God. Who can describe the new alacrity with which in due time that man regains his feet? Though Saul had labored abundantly under the wrong master, after that praying he "labored more abundantly, yet not he, but - the grace of God that was in him," and in him through that praying. - B.

is distinguished —

I. AS THE TEMPORARY ABODE OF A REMARKABLE STRANGER. "One Saul of Tarsus."

1. Remarkable for intellectual ability.

2. For prodigious force of character.

3. For undivided concentration of purpose.

4. For conscientious religious conviction.

5. For tragic success in persecution.

6. For startling change of career.

II. AS A LOCALITY VISITED BY A DIVINE MESSENGER. "And the Lord said unto him, Arise, and go," etc. That Heaven —

1. Is intimately acquainted with the homes of the good.

2. Sometimes utilises the homes of the good for its own purpose.

3. Invariably immortalises such occasions by the Divine presence.

III. AS THE SCENE OF THE GREATEST CONVERSION. "Behold, he prayeth." The conversion was —

1. Unexpected in its occurrence.

2. Miraculous in its agency.

3. Bitter in its experience.

4. Prolonged in its process.

5. Unique in its purpose.

6. Worldwide in its results. This one conversion was a universal revival.

(B. D. Johns.)

I am afraid that if Ananias had been sent to that street to inquire for some of us he would not have found us living there. This street is a very interesting one, because —

1. The people who live in it are honest, and would not do a dishonourable thing for all that you could give them. Thus there are many people who do not think it worth their while to live in that street; still less do they think that anyone can succeed in business there, as they will have to compete with people who live in other streets, and who will do very unworthy things for the sake of gain. Thus they think they are bound to do some crooked things or they will be driven out of house and home by competition. And so there are many people who refuse to live in "the street called Straight," because it has no "Lying Corner" or "Cheating Alley." But we must remember that the only sense in which we can be rich is not having a lot of money to our credit in the bank. The richest man after all is the man who has got a good name, which cannot be bought for money; so that if a man loses occasionally in pounds, shillings, and pence by living in "the street called Straight," he gains in having a nobler spirit, a finer character, and a more beautiful life.

2. The people who live in "the street called Straight" are truthful. They will not tell a lie on any account, even if it gets them out of a difficulty. Now, I wonder how many of you children live in this street?

3. Those who live in "the street called Straight" are self-denying. They will gladly do a kindness, if by so doing they can help their neighbour. Ah, there is wonderful neighbourliness in this street.

4. Those who live in this street keep everything very clean. They sometimes may be mistaken, but they are very pure in their motives.

(D. Davies.)

These words are the hallmark of genuine conversion. "Behold, he prayeth" is a surer witness of a man's conversion than, "Behold, he singeth, or, readeth the Scripture, or, preacheth." These things may be admirably done by men who are not regenerate; but if a man really prays, we may know that he has passed from death unto life. Prayer is the autograph of the Holy Ghost upon the renewed heart. Hence the Lord gave to Ananias his sure indication that Saul of Tarsus was a converted man, by saying to him, "Behold, he prayeth." In Saul's case, this indication was very specially remarkable: "Behold, he prayeth" had a peculiar meaning in relation to this converted Pharisee. I shall have to show you this at length. It was thought a great wonder that King Saul, of the Old Testament, prophesied. So unexpected and singular was the event that it became a proverb: "Is Saul also among the prophets?" But it was an equal marvel when this more modern Saul was seen to pray. Is Saul of Tarsus among those who pray to Jesus for mercy? The Lord from heaven Himself mentions it as a prodigy, he points to it as a thing to be beheld and wondered at, for He says to His servant Ananias, "Behold, he prayeth." This expression concerning Saul of Tarsus is remarkable, for —

I. IT IMPLIES THAT HE HAD NEVER PRAYED BEFORE. This is very striking, for Saul was a Pharisee, and therefore a man who habitually repeated prayers; but He who searcheth the hearts, and knew what prayer is, here declares that now at length he begins to pray. What his friends would have put down as a great mass of prayer, the Lord makes nothing of. I want to push this fact home upon those who in a formal manner have always prayed and yet have never spiritually prayed.

1. Real prayer must be spiritual; and Saul's prayers had not been such before. Words are but the body of devotion: the confession of sin, the longing for mercy, these are the spirit of prayer. A man may have repeated the choicest words, and yet not have prayed at all. A man may utter no word whatever, and he may be praying most effectually, as Moses and Hannah. Anyhow, that prayer which is not spiritual is not prayer; for "God is a Spirit: and they that worship Him must worship Him in spirit and in truth." If the spirit does not commune with God, there may have been music and oratory, but there has been no prayer.

2. Saul had never offered prayer of the kind which the Lord can accept. He knew the letter of the truth according to the ceremonial law; but he did not know the spirit of it as it is embodied in Jesus. He had been going about to establish his own righteousness, but he had not submitted himself to the righteousness of Christ; and therefore in his prayer he had not been traversing the road which led to the heart of God. If you employ a servant to do a work, and he persists in doing another thing, however industriously he works, he will receive nothing at your hands. So if you pray in a way which God has never ordained, you will not receive anything of the Lord.

3. Saul had never made mention of the name of Jesus. There is none other name under heaven given among men whereby we must be saved; there is none other name by which we can hopefully approach the mercy seat. Saul had rejected that name, and had come in his own.

4. Real prayer cannot come from men whose characters are contrary to the mind of God. Their lives have effectually pleaded against their lips. Saul of Tarsus was opposed to the Son of God; how could he be in favour with God Himself? If we set ourselves in opposition to His gospel, while we pretend to be knocking at heaven's gate we are turning the key against ourselves. Saul had been a persecutor, and how can a persecutor pray? If you have the spirit of hate in you, it nullifies your devotions; for prayer ought to be the flower and crown of love. Friend, if you are living an ungodly life, I do not care how regularly you bend your knee in seeming devotion, there is nothing in it.

5. Saul with all his prayers had never truly prayed, because humility was absent from his devotions. His prayer was the expression of thankfulness that Saul of Tarsus was a Hebrew of the Hebrews, as touching the law blameless. In the courts above, where outward appearances are nothing, and God looketh at the heart, his pious harangues were not reckoned to be prayers at all.

II. IT IS IMPLIED THAT IT WAS A REMARKABLE THING FOR SUCH A PERSON NOW TO PRAY. "Behold, he prayeth!" It is a very difficult and marvellous thing for a man truly to pray who has been all his lifetime praying in a false way. It is a miracle of grace to bring a proud Pharisee to plead for mercy like a penitent publican. It is not half so wonderful that an irreligious man should begin to pray as that a vainglorious professor should begin to pray; because —

1. He has been a formalist for so long, and so rooted in the habit of formal devotion, and so contented with it. It is easier to attend a thousand masses, or to go to church every day in the week, than to offer one true prayer.

2. Of self-righteousness. In Christ's day, the publicans and harlots entered the kingdom before the Pharisees. It is a great thing to conquer sinful self, but it is a greater thing to overcome righteous self. The man who is downright bad and feels it, asks for mercy; but these people are bad at heart, and do not feel it: therefore they will not seek the Lord.

3. Of prejudice. He has made up his mind that he will not see the light of God, because he believes in his own light.

4. Even religious fervour may become a hindrance when that ardour is for a false faith. The earnest formalist is cased in steel, and the arrows of the gospel glance from him.

III. IT IS DIVINELY DECLARED THAT HE DID PRAY. One would have liked to have heard him. See him now! This fine, good man! How humble he is!

1. His prayers began with a full and grievous confession of sin. He offered neither excuse nor extenuation, except "I did it ignorantly, in unbelief."

2. Now you will find him acknowledging his great need — a new heart and a right spirit.

3. I think I can see mingled with that prayer the lowliest adoration. How he would worship Jesus of Nazareth as his God now that he was conquered by Him!

4. Consider what pleas he had. Pleading is the truest and strongest part of prayer. Assuredly he urged the promises, "Let the wicked forsake his way," etc., "Come, now, and let us reason together," etc. "Deliver me from blood guiltiness, O God." How the fifty-third of Isaiah must have flashed in on his mind!

5. And all this must have been steeped in a wonderful fervour. Before, you might have said to yourself, "He is saying his prayers," but this time it was as when a man wrestleth for his life.

IV. IT IS EVIDENT THAT THE LORD ACCEPTED MY PRAYER. I know it from the text, because —

1. God bore witness that he did pray.

2. He was about to answer the prayer. He had Ananias in readiness to go and comfort the poor blinded penitent. God is about to answer your prayer if you have cried to Him. Perhaps the man is present who will speak to you.

3. He called attention to it by a "Behold." We have heard of many marvels concerning which men cry, "Behold"; but that which strikes God most is a sinner praying. God does not say, "Behold Herod on his throne," or "Behold Caesar in his palace." Conclusion: I am afraid there are many of whom it would have to be said, "Behold, he never prays!" What a sight — a man created by his Maker, and daily fed by His bounty, who never worships Him! And yet when he does pray, God makes a wonder of it. It is his first prayer this morning. He has reached home and is kneeling by the side of that bed on which he has slept so often without prayer, and he cries, "O God, I do not know what to say, but be merciful to me a stoner, and forgive my sins." I hear the rustling wings of angels as they gather around the sacred spot. Anon they fly upward, crying, "Behold he prayeth." Years pass on, young man, and you come to middle life and are exposed to sharp temptation. Good spirits watch you. You remember that day when you first prayed; and you go upstairs, and say, "Lord, many days have passed since, and I have not ceased to cry; but now I am in special trouble. I beseech Thee, deliver me!" And angels sing and the devils mutter, "Behold, he prayeth." The young man has grown old, and has gone up to the same room for the last time. "Behold, he prayeth." Prayer, which has long been his vital breath and native air, is now "His watchword at the gates of death," etc. The shining ones gladly meet the soul that is on Jordan's bank when they hear the voice, "Behold, he prayeth."

(C. H. Spurgeon.)

Notice —

I. THE PERSON WHO SPEAKS — "The Lord."

1. He whom Peter preached.

2. He whom Stephen saw.

3. He whom Saul heard.

4. He whom Ananias served.

II. THE PERSON SPOKEN OF — "Saul."

1. A native of Tarsus.

2. A persecutor of the Church.

3. A sinner arrested.

4. A penitent converted.

III. THE ACT DESCRIBED — "Prayeth."

1. It was becoming.

2. It was necessary.

3. It was beneficial.

4. It was exemplary.

IV. THE ATTENTION DEMANDED — "Behold."

1. What grace has done.

2. What grace can do.

3. What grace must do.

4. What grace leads to.

(A. Macfarlane.)

I. THE CIRCUMSTANCES WHICH LED PAUL TO PRAY. His understanding was convinced, his will was subdued, his heart was converted, and his soul was saved.

II. THE CHARACTER OF PAUL'S PRAYERS. What was there in them which rendered them acceptable?

1. The prayers of a sinner thus humbled, we may feel assured, were offered up in humility. From the proud and self-sufficient Pharisee he is transformed into the humble and self-denying penitent, "striking on his breast and saying, God be merciful to me a sinner."

2. And not only were his prayers offered up in humility, but we cannot doubt of their earnestness also. Convinced of sin, and deeply anxious for the salvation of his soul, he "utters strong cries" in the hope that they may enter into the ears of the Lord of Hosts, and meet with an answer of pardon and peace.

3. We may naturally conclude that Paul also prayed in faith, after the recent wonderful revelation made to him. Our Lord Himself, indeed, acknowledged and accepted his prayer, when He said, "Behold, he prayeth!" Then did that new light break in upon his soul, which "shone more and more unto the perfect day," and which so wonderfully displayed itself in his arduous work of the ministry.

III. THE LIGHT IN WHICH GOD REGARDED THE PRAYERS OF PAUL, and in which He regards the prayers of all who offer them up in the same spirit that he did. God regarded them as a mark of his real conversion, and as such approved of and accepted them.

(J. L. F. Russell, M. A.)

We live in a world of changes. Seedtime and harvest, summer and winter, etc. Human affairs are as variable as the seasons. But no changes are so important and interesting as those of a moral nature. It is painful to see a fellow creature proceeding from evil to evil; but how pleasing is it to see a sinner plucked as a brand from the burning! To one of these remarkable changes we are referred in the text, from which we are led to remark —

I. THAT THE LORD KNOWS WHERE WE ARE AND HOW WE ARE ENGAGED. What was this house of Judas? An inn? If so, it was a sad situation for a man in spiritual distress; and never did an inn before or since accommodate such a passenger. Perhaps it was a private dwelling belonging to one of his acquaintances. If so, what would be the emotions of the family as he entered! But however this may be, the Lord knew — the street — the very house in which he was; and what he was doing there. It would be easy to multiply similar instances, e.g., that of Cornelius and Peter, Nathanael, Zacchaeus. He knew how to guide Cornelius in sending to Joppa for Peter. "The eyes of the Lord are in every place, beholding the evil and the good." Let sinners think of it; and never dream of secresy in their guilt. Let hearers think of it; and remember that God is privy to all the workings of their minds while in His worship. Let the righteous believe this; and remember that though they are poor and needy, yet the Lord thinketh upon them. And, oh! thou dejected penitent, think of this and be comforted. "To this man will I look," etc.

II. HOWEVER THE LORD MAY TRY THEM, HE WILL NOT SUFFER PRAYING SOULS TO CALL UPON HIM IN VAIN. Saul was deprived of sight; and thus all his gloomy thoughts were turned inward upon himself, and the anguish of his mind was such, that he probably could eat nothing. All that he had heard was this, "It shall be told thee what thou must do": but this was general, and capable of various explanations. But says the Church, "Come, and let us return to the Lord...in the third day He will raise us up, and we shall live in His sight." And here this was literally accomplished. "I never said to the seed of Jacob, Seek ye Me, in vain." Joseph was a type of the Redeemer. His behaviour to his brethren was for a time apparently very unkind. But the trial was necessary: and at length giving way to the compassion which his prudence had restrained before, he said, "I am Joseph your brother, whom ye sold into Egypt — but be not grieved." Thus Christ leaves Saul three days without comfort; but it was in order to lay deep the foundation of a superstructure that was to rise so high. And all the time Saul was praying, He was hearing; and longing to succour and relieve Him. What is the use you ought to make of this? To persevere. God's delays are not denials. He has reasons for what we deem severity, founded in a regard to our welfare. You cannot be in a worse condition than David was: but hear him. "I waited patiently for the Lord," etc. Say not, therefore, "My hope is perished from the Lord — why should I wait for Him any longer?" If you draw back, you are sure of destruction; but if you go forward, you are certain of success. Ask, and it shall be given you, etc. Perhaps some messenger of mercy is now on his way.

III. THOUGH THE LORD CAN ACCOMPLISH HIS WORK WITHOUT HUMAN INSTRUMENTALITY, HE IS PLEASED TO MAKE USE OF IT. The voice from heaven could have told Saul at once what he must do — but a messenger shall be employed. He could have sent an angel — but he shall learn it from the lips of a man of like passions with himself. His terror would not make him afraid. With him he could hold free intercourse and familiar conversation. He could speak to him from his own experience; and therefore sympathise with him. It would be also useful to Ananias as well as to Saul. By doing good to others we benefit ourselves. It certainly was designed to prevent our undervaluing means, under a notion of depending on Divine agency. Here let us however beware of two extremes. Let us not, on the one hand, overlook instruments in relying on God; nor, on the other, overlook God in using instruments. It is not the sun that warms us, but He by the sun: it is not food that sustains us, but He by food. "Who then is Paul, and who is Apollos," etc.

IV. THINGS DONE IN OUR OWN APPREHENSION, AND IN THE OPINION OF OTHERS, ARE FREQUENTLY NOTHING IN THE JUDGMENT OF GOD. "Behold, he prayeth!" And what was there strange or new in this? Was he not of the straitest sect of the Pharisees? And were they not more distinguished by their prayers than by anything else? Yes. Yet Saul had never prayed till now. See the difference drawn by an unerring Judge in the parable of the Pharisee and the publican.

V. PRAYER IS A GOOD EVIDENCE OF CONVERSION. "Go, Ananias; he is ready to receive you. Go, and be not afraid of him — the man is changed — he is become a new creature — 'for, behold, he prayeth.'" "The spirit of grace" is always a spirit "of supplications." Be it remembered, however, that this mark is better applied exclusively than inclusively. A man may pray, and not be in a state of salvation; but he that does not pray, cannot be in a state of salvation. No man can be a partaker of Divine grace that lives without prayer. What then is the condition of many!

(W. Jay.)

Here was —

I. AN ANNOUNCEMENT. "Behold, he prayeth." It was the announcement of a fact which was —

1. Noticed in heaven. Saul had been led to cry for mercy, and the moment he began to pray God began to hear. See what attention God paid to Saul. He knew the street where he lived, the house where he resided; his name; the place where he came from, and that he had prayed. God may not regard battles, nor care for the pomp and pageantry of kings; but wherever there is a heart big with sorrow, the ear of Jehovah is wide open. Poor sinner, thy prayers are heard. Where was it — in a barn? At thy bedside, or in this hall? There is one thing which outstrips the telegraph. "Before they call I will answer, and while they are speaking I will hear."

2. Joyous to heaven.(1) Our Saviour regarded it with joy. The Shepherd rejoices more over that lost sheep than over ninety and nine that went not astray.(2) Angels rejoiced too. Why, when one of God's elect runs into sin, angels gaze with sorrow. Presently the man is brought under the sound of the gospel. The angels say, "Behold, he begins to hear." At last he cries from his inmost soul, "God have mercy upon me!" The angels say, "Behold, he prayeth." Then they set heaven's bells ringing; "there is joy among the angels of God over one sinner that repenteth."(3) There are others that rejoice, besides the angels, our friends who have gone before us, and our ministers most of all.

3. Most astonishing to men. Ananias lifted up both his hands in amazement. Sometimes I look upon such-and-such individuals and say, "Well, they are very hopeful; I trust there is a work going on." Soon, perhaps, I miss them altogether; but instead thereof my good Master sends me one of whom I had no hope — an outcast. Then I am astonished, "I should have thought of anybody rather than you." There was an old sailor, one of the worst men in the village. He came into the chapel, however, when one was preaching from Jesus weeping over Jerusalem. And the poor man thought, "What! did Christ ever weep over such a wretch as I am?" He came to the minister, and said, "Sir, sixty years have I been sailing under the colours of the devil; it is time I should have a new owner; I want to scuttle the old ship; then I shall have a new one, and I shall sail under the colours of Immanuel." Ever since that moment that man has been a praying character. Yet he was the very last man you would have thought of. Somehow God does choose the last men. God is more wise than the chemist; He not only refines gold, but He transmutes base metals into precious jewels. The conversion of Saul was a strange thing; but was it not stranger that you and I should have been Christians?

4. A novelty to Saul himself. All he had ever done before went for nothing. I have heard of an old gentleman who was taught, when a child, to pray, "Pray God bless my father and mother," and he kept on praying the same thing for seventy years, when his parents were both dead. After that it pleased God to touch his heart, and he was led to see that, notwithstanding that he had often said his prayers, he had never prayed. So it was with Saul. Now comes a true petition, and it is said, "Behold, he prayeth." There is a man trying to obtain a hearing from His Maker. He speaks Latin; but God pays no attention. Then the man tries a different style; procures a book, and prays the best old prayer that could ever be put together; but the Most High disregards his empty formalities. At last the poor creature throws the book away, and says, "O Lord, hear, for Christ's sake." One hearty prayer is better than ten thousand forms.

II. AN ARGUMENT. "For, behold, he prayeth."

1. For Ananias' safety. Ananias was afraid to go to Saul; he thought it was very much like stepping into a lion's den. God says, "Behold, he prayeth." "Well," says Ananias, "that is enough." You may always trust a praying man. A master likes to have a praying servant, if he does not regard religion himself. He who communes with God in secret, may be trusted in public. Two gentlemen were travelling together in Switzerland. Presently they came into the forests; and you know the gloomy tales the people tell about the inns there. One of them, an infidel, said to the other, a Christian, "I don't like stopping here, it is dangerous." But they went into the house, and presently the landlord said, "Gentlemen, I always read and pray with my family before going to bed; will you allow me to do so tonight?" "Yes," they said, "with the greatest pleasure." When they went upstairs, the infidel said, "I am not at all afraid now." "Why?" said the Christian. "Because our host has prayed." "Oh!" said the other, "then it seems, after all, that you think something of religion; because a man prays you can go to sleep in his house."

2. For Paul's sincerity. Secret prayer is one of the best tests of sincere religion. If Jesus had said, "Behold, he preacheth," Ananias would have said, "that he may do, and yet be a deceiver." If He had said, "he has gone to a meeting of the church," Ananias would have said, "He may enter there as a wolf in sheep's clothing." But when He said, "Behold, he prayeth," that was argument enough. A young person comes and tells me about what he has felt and what he has been doing. At last I say, "kneel down and pray." Then I am a little more satisfied, and I say, "I did not mind all your talk, I wanted your prayers." But if I could see him pray alone then I should feel sure.

3. Of Saul's election, for you read directly afterwards, "Behold, he is a chosen vessel." Some say, "How can I discover whether I am God's elect?" Do you pray? If so, never be afraid of non-election.

III. AN APPLICATION.

1. To the children of God. The best mark of our being sons of God is to be found in our devotion, and as a natural consequence the more we are found in prayer the brighter will our evidences be. Perhaps you have lost your evidence, and I will tell you where, in your closet. Prayer is the ship which bringeth home the richest freight — the soil which yields the most abundant harvest.

2. To the ungodly. A prayerless soul is a Christless soul. I beseech you, as you love yourselves, contemplate what will become of you if you should at last die without prayer.

(C. H. Spurgeon.)

I went home from my church one Sabbath evening, and a few days after a man and his wife who had not been accustomed to pray met me, and said, "We had a wonderful time at our house last Sabbath night." I said, "What was it?" "We went home from church, and though we had never had prayer in our house, yet I called my family together, and after I had read a verse or two (I am a pretty good reader) I could read no further. My voice broke, and then I stopped, and we knelt down and I began my prayer, and I said, 'O God,' but the thought that we had never had prayer in our house so overwhelmed me that I could get on no further with my prayer; and then my wife, who is a Christian woman, began to pray, but the thought that Christ had at last come to our house had so overwhelmed her too, that she only advanced with one or two sentences, and we could not pray, and there we lay on the floor, and cried and cried, but we could not pray." "Oh," I said to him, "my brother you did pray. You don't know what prayer is. Prayer is the sigh of the heart, for before even your first tear touched the earth, God, I think, despatched an angel from the throne, and he thrust his wing under the falling tear and caught it, and sped with it backward towards the throne of grace; and as that tear glittered in the light of the celestial throne, all heaven broke forth into full chant, crying, 'Behold, he prayeth.'"

(T. De Witt Talmage.)

In a well-known seminary in New England, a notice was placed on the outside of the door of a room occupied by a student. "No admittance" was the legend inscribed in bold letters on the notice. The occupant of the room was not the kind of a man who would be likely to be so busy with his studies as to dread interruption, and he was, besides, a young man fond of society. His motive for affixing the notice was a mystery to most of the students. A few, however, understood it. A revival of religion was in progress in the seminary, and some young men interested in it had agreed together to visit every non-Christian member of the institution and plead for Christ personally with the individual soul. This young man had heard of the arrangement, and put up the notice to warn off his expected visitors. The little band of praying students resolved to test the virtue of prayer in opening the bolted door. Fervently they committed the case to God, entreating Him not only to unbar the door, but also and especially to unlock and take possession of the stubborn heart within the door. And never can they forget the thrill of wonder and joy which they felt when the message, "Behold, he prayeth!" was announced to them. While they were appealing to God one of their number knocked at the bolted door, and to his great surprise, as he listened for a response, heard the most earnest cries and sobs within. The Holy Spirit had evidently gained "admittance" not only into the room, but into the far more strongly bolted heart, and the bitter enemy of the revival was pleading for mercy. In a short time the door was opened, the "Notice" was removed, the praying student was welcomed; and the result was, that in a day or two the enemy joined the ranks of the friends of Christ.

Aeneas, Ananias, Barnabas, Dorcas, Grecians, Judas, Lud, Peter, Saul, Simon, TabithaAzotus, Caesarea, Damascus, Galilee, Jerusalem, Joppa, Judea, Lydda, Samaria, Sharon, Straight Street, TarsusActually, Arise, Behold, Enquire, Inquire, Judah, Judas, Named, Prayer, Prayeth, Praying, Rise, Risen, Saul, Search, Seek, Straight, Street, Tarsus1. Saul, going toward Damascus, is stricken down to the earth,
8. and led blind to Damascus;
10. is called to the apostleship;
18. and is baptized by Ananias.
20. He preaches Christ boldly.
23. The Jews lay wait to kill him;
29. so do the Grecians, but he escapes both.
31. The church having rest, Peter heals Aeneas;
36. and restores Tabitha to life.

Acts 9:11

     5505   roads

Acts 9:1-19

     8131   guidance, results

Acts 9:1-30

     5108   Paul, life of

Acts 9:3-18

     6629   conversion, examples

Acts 9:3-19

     5109   Paul, apostle

Acts 9:10-11

     8128   guidance, receiving
     8426   evangelism, motivation

Acts 9:10-12

     1469   visions

Acts 9:10-15

     6622   choice

Acts 9:10-16

     5548   speech, divine
     7758   preachers, call
     8409   decision-making, and providence

Acts 9:11-17

     6604   acceptance, human

'This Way'
'Any of this way.'--ACTS ix. 2 The name of 'Christian' was not applied to themselves by the followers of Jesus before the completion of the New Testament. There were other names in currency before that designation--which owed its origin to the scoffing wits of Antioch--was accepted by the Church. They called themselves 'disciples,' 'believers, 'saints,' 'brethren,' as if feeling about for a title. Here is a name that had obtained currency for a while, and was afterwards disused. We find it five times …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Bird's-Eye view of the Early Church
'So the Church throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, was multiplied.'--ACTS ix. 31 (R.V.). A man climbing a hill stops every now and then to take breath and look about him; and in the earlier part of this Book of the Acts of the Apostles there are a number of such landing-places where the writer suspends the course of his narrative, in order to give a general notion of the condition of the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Grace Triumphant
'And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them hound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Copies of Christ's Manner
'And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed.... 40. But Peter put them all forth, and kneeled down and prayed; and, turning him to the body, said, Tabitha, arise.--ACTS ix. 34, 40. I have put these two miracles together, not only because they were closely connected in time and place, but because they have a very remarkable and instructive feature in common. They are both evidently moulded upon Christ's miracles; are distinct imitations of what Peter had …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Directions to Awakened Sinners.
Acts ix. 6. Acts ix. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do. THESE are the words of Saul, who also is called Paul, (Acts xiii. 9,) when he was stricken to the ground as he was going to Damascus; and any one who had looked upon him in his present circumstances and knew nothing more of him than that view, in comparison with his past life, could have given, would have imagined him one of the most miserable creatures that ever lived upon earth, and would have expected …
Philip Doddridge—Practical Discourses on Regeneration

Paul's First Prayer
First, our text was an announcement; "Behold, he prayeth." Secondly, it was an argument; "For, behold, he prayeth." Then, to conclude, we will try to make an application of our text to your hearts. Though application is the work of God alone, we will trust that he will be pleased to make that application while the word is preached this morning. I. First, here was AN ANNOUNCEMENT; "Go to the house of Saul of Tarsus; for behold, he prayeth." Without any preface, let me say, that this was the announcement …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"To Me to Live is Christ"
PHILIPPIANS i. 21. In connection with ACTS ix. 1--18. THERE is no more significant sign of the days in which we live than the interest society seems to be taking in the biographies of great men. Almost all the more popular recent books, for instance--the books which every one is reading and has to read--come under the category of biography; and, to meet the demand, two or three times in each season the market has to be supplied with the lives, in minute detail, of men who but for this would perhaps …
Henry Drummond—The Ideal Life

The Future of Christ's Kingdom First Group of Epistles the First and Second Epistles to the Thessalonians Introduction to the Epistles of Paul +Epistolary Writings. + --The
STUDY VII THE FUTURE OF CHRIST'S KINGDOM FIRST GROUP OF EPISTLES THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS INTRODUCTION TO THE EPISTLES OF PAUL +Epistolary Writings.+--The New Testament is composed of twenty-seven books, twenty-one of which are Epistles. Of this latter number thirteen are ascribed to Paul. It is thus seen how largely the New Testament is made up of Epistles and how many of these are attributed to the Great Apostle. In the letters of men of great prominence and power of any …
Henry T. Sell—Bible Studies in the Life of Paul

The New Testament Text and Its History.
The history of the New Testament text naturally falls into two main divisions, that of the manuscript text, and that of the printed text. A few remarks will be added on the principles of textual criticism. See PLATES at the beginning of this book. [Transcriber's Note: Transcriptions of the Plates are at the end of this e-book.] I. THE MANUSCRIPT TEXT. 1. The preservation of the primitive text of the gospels from all essential corruptions, additions, and mutilations has already been shown …
E. P. Barrows—Companion to the Bible

Sharon. Caphar Lodim. The Village of those of Lydda.
Between Lydda and the sea, a spacious valley runs out, here and there widely spreading itself, and sprinkled with villages. The holy page of the New Testament [Acts 9:35] calls it Saron: and that of the Old calls the whole, perhaps, or some part of it, 'the plain of Ono,' Nehemiah 6:2, 11:35; 1 Chronicles 8:12... The wine of Sharon is of great fame, with which they mixed two parts water: and remarkable is that they say concerning the houses of Sharon. R. Lazar saith, "He that builds a brick house …
John Lightfoot—From the Talmud and Hebraica

Caphar Tebi.
And this village neighboured upon Lydda, situate on the east of it. "R. Eleazar had a vineyard of four years' growth; on the east of Lydda, near Caphar Tebi." Of it there is this mention also:-- "They sometime brought a chest full of bones from Caphar Tebi, and they placed it openly in the entrance to Lydda. Tudrus the physician and the rest of the physicians go forth"--(namely, that they might judge, whether they were the bones of men or no; and thereby, whether they were to be esteemed clean or …
John Lightfoot—From the Talmud and Hebraica

Sources and Literature on St. Paul and his Work.
I. Sources. 1. The authentic sources: The Epistles of Paul, and the Acts of the Apostles 9:1-30 and 13 to 28. Of the Epistles of Paul the four most important Galatians, Romans, two Corinthians--are universally acknowledged as genuine even by the most exacting critics; the Philippians, Philemon, Colossians, and Ephesians are admitted by nearly all critics; the Pastoral Epistles, especially First Timothy, and Titus, are more or less disputed, but even they bear the stamp of Paul's genius. On the coincidences …
Philip Schaff—History of the Christian Church, Volume I

The Knight of God
Heinrich Suso Acts ix. 16 As the song of him who singeth, Playing on a harp of gold, So to me was Christ's evangel In the days of old. Thus across the lake of Constance Went I forth to preach His Word, And beside me sat the squire Of a noble Lord. None in all the ship so knightly, None so bravely dight as he-- "Tell me," I besought, "thine errand Yonder o'er the sea." "I go forth," he said, "to gather Many a knight and noble bold; They shall tilt at joust and tourney, Whilst fair eyes behold. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Such, we May Believe, was that John the Monk...
21. Such, we may believe, was that John the Monk, whom the elder Theodosius, the Emperor, consulted concerning the issue of the civil war: seeing he had also the gift of prophecy. For that not each several person has a several one of those gifts, but that one man may have more gifts than one, I make no question. This John, then, when once a certain most religious woman desired to see him, and to obtain this did through her husband make vehement entreaty, refused indeed this request because he had …
St. Augustine—On Care to Be Had for the Dead.

Whether any Preparation and Disposition for Grace is Required on Man's Part?
Objection 1: It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (Rom. 4:4), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by free-will can only be through some operation. Hence it would do away with the notion of grace. Objection 2: Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace is given, as is …
Saint Thomas Aquinas—Summa Theologica

Whether the Form of this Sacrament Is: "I Absolve Thee"?
Objection 1: It would seem that the form of this sacrament is not: "I absolve thee." Because the forms of the sacraments are received from Christ's institution and the Church's custom. But we do not read that Christ instituted this form. Nor is it in common use; in fact in certain absolutions which are given publicly in church (e.g. at Prime and Compline and on Maundy Thursday), absolution is given not in the indicative form by saying: "I absolve thee," but In the deprecatory form, by saying: "May …
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is …
Saint Thomas Aquinas—Summa Theologica

The Beginning of the New Testament
[Illustration: (drop cap T) Coin of Thessalonica] Turn to the list of books given in the beginning of your New Testament. You will see that first come the four Gospels, or glimpses of the Saviour's life given by four different writers. Then follows the Acts of the Apostles, and, lastly, after the twenty-one epistles, the volume ends with the Revelation. Now this is not the order in which the books were written--they are only arranged like this for our convenience. The first words of the New Testament …
Mildred Duff—The Bible in its Making

The Doctrine of the Church i. Definition; Distinctions.
1. OLD TESTAMENT. 2. NEW TESTAMENT. 3. THE CHURCH; CHRISTENDOM; KINGDOM. II. THE FOUNDING OF THE CHURCH. 1. IN PROPHECY AND PROMISE. 2. HISTORICALLY FOUNDED. III. MEMBERSHIP IN THE CHURCH. Conditions of Entrance; Characteristics. 1. REPENTANCE AND BAPTISM. 2. FAITH IN THE DEITY OF JESUS CHRIST. 3. REGENERATION. 4. PUBLIC CONFESSION OF CHRIST--BAPTISM. 5. ADHERENCE TO THE APOSTLES' DOCTRINE. 6. CHARACTERISTICS. IV. FIGURES UNDER WHICH THE CHURCH IS PRESENTED. 1. THE BODY OF CHRIST. 2. THE TEMPLE OF …
Rev. William Evans—The Great Doctrines of the Bible

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