Actes 9:17-23

And Ananias,…putting his hands on him said, brother Saul.

Saul converted

I. The ministry which helps to complete the great change. If the appearance of the Lord to the persecutor was miraculous, the work was not completed without ordinary instrumentalities. “There was a certain disciple named Ananias.” This indicates--

1. The Lord’s interest in the prayer, confession, and sadder experiences of the contrite heart. He heeds the sighing of the imperfect, even while receiving the adoration of the perfect. “Behold, he prayeth!”

2. The Lord’s wisdom in His dealing with the penitent. He dealt with him in the way of revelation. He inspired the vision of human help coming to aid the convicted man in his extremity. After great marvels, Christ leads Saul on by means of common Church agencies. The pride of Pharisaism was here directly attacked. This man’s religion was not to rest on any mere human authority. In Christianity the ordinary is more essential and valuable than the special and extraordinary.

3. The characteristics of the ministry of Ananias.

(1) It was conceived and performed in the spirit of true brotherhood. “One is your Master, even Christ, and all ye are brethren.” Brotherhood is a note of valid Christianity.

(2) Its authority was found in the commission of the Lord. This humble man felt the dignity of his Divine office, but he knew that he had only fulfilled it when Christ alone was exalted.

(3) It was one of enlightenment. “There fell from his eyes as it had been scales.” The physical change was only the type and symbol of the change perfected within. “The entrance of Thy Word giveth light.” Here, then, is intelligence, devotion, brotherhood, the common ministry of the faithful; these present the conditions of healthful Christian life.

II. Forgiven, but disciplined. One tendency of Christian society just now is towards a neglect of due and careful Christian culture. Men want a gospel which confers a boon, but does not demand a duty, which secures forgiveness, but does not provide for holiness. Saul’s early Christian history supplies important lessons concerning Christian culture. “Then was Saul certain days with the disciples.” Here is--

1. Believing fellowship. Saul became a disciple and was baptized. He was designated as a learner in the school of Christ. When a man feels the throb and impulse of the Divine life within him he is moved to seek Christian fellowship. To stand aloof is contrary to the spirit and genius of Christianity. A fitful attendance at the Table of the Lord does not satisfy the requirements of Christian obligation.

2. Special culture and training for the life work. Although Saul had been constituted a disciple, and had received spiritual gifts, he was not therefore equipped for lifelong ministries. Spontaneous fellowship does not imply spontaneous readiness for Church ministers. The quiet life of brotherly fellowship was followed by a season of silent, sedulous, earnest, secret preparation for the appointed task. Between the “certain days” of fellowship of verse 19th, and the “straightway he preached Christ” of the 20th, you have interposed the time of retirement spent by him in study, meditation, and prayers in Arabia. A scholar among the most learned of his age and country, he must commune with his own heart and God before he can calmly and fully, with that marvellous wisdom which all the ages have admired, preach the gospel to the people. A sacred reticence is becoming and healthful. There is no encouragement here to the presumption of a glib ignorance, which waits neither for the Divine calling, nor the Church’s sending. Silence in the desert prepares for the usefulness of thirty years.

3. The life-long spiritual and moral discipline. Forgiven, there were yet consequences of the old life to be borne and endured. He went to Damascus to persecute. At Damascus he was persecuted. He took part in the stoning of Stephen. At Lystra he was stoned. He imprisoned many; he was himself a prisoner. He went about to establish his own righteousness, and the Judaizing teachers of his own old doctrine poisoned the founts of his joy in the churches he founded, and tried to turn away from him the grateful love of his converts. (W. H. Davison.)

Christian brotherliness

I. The brotherly movement. As soon as his difficulties were removed Ananias “went his way,” etc.

1. Many who are required for beneficent ministries to the sick, poor, or sinful never hear the call of duty.

2. Others hear it, but do not go. Either they do not care to go, or regard it the duty of the object to come. Saul was not sent to Ananias, but Ananias to Saul. The nations were not told to go to the apostles to be discipled, but the apostles to go and disciple the world. Some cannot come, many will not. Hence the example of Him who “went about doing good.”

3. True brotherliness goes--

(1) Promptly. Ananias questions no more.

(2) Courageously. “Went into the house.” Many who are brave enough to meet a certain class of people in the street, hesitate when they come to the house. Street preaching requires less courage than house-to-house visitation in the slums.

(3) Without ceremony. It mattered not whether Judas’ house was a palace or a cottage, Ananias was on business that must not be hampered by social etiquette, so he entered into the house. The Christian worker must not be rude, but he need not be servile. The business of the King of kings should give His servant an entree anywhere, and that business often requires haste.

II. The brotherly touch. “Putting his hands upon him.” Many good and kind people go, but they are at a loss what to do when they arrive. This is due sometimes to clumsiness or sheer nervousness. Owing to this often the very thing is done which should be left undone, and needless embarrassment and pain is often innocently given. But the spirit of brotherliness should be educated, and then there will be no difficulty about brotherly contact. A brother of low degree should have no hesitation at shaking hands with a brother of high degree; nor should a wealthy or cultured Christian withhold his hand from a poor or ignorant brother. Saul’s social status, gifts, etc., were altogether beyond those of Ananias, yet Ananias “put his hands upon him.” A touch will sometimes go farther than a word or even a gift, or when it accompanies them will double their worth.

III. The brotherly word. “Brother Saul.” There is nothing, perhaps, more pathetic in all sacred literature than this utterance under these circumstances. The word has become vulgarised, and in certain lips is a mere official or cant expression; but there is life and power in it yet. And may the time be far distant when in our Church gatherings “Mr.” shall supplant “Brother,” and “Gentlemen” “Brethren.” The term is significant of--

1. Common relationship to a common Father.

2. Common rights to the same privileges.

3. Common duties.

4. Common hopes.

IV. The brotherly service.

1. Ananias was the means of restoring Saul’s sight, and thus symbolises the work of all those who, having light themselves from “the Father of lights,” impart it to the mentally, morally, or circumstantially blind.

2. Ananias was the means of communicating the Rely Ghost, as are all those who strive for the conversion, holiness, or consecration of others.

3. Ananias was the means of introducing Saul to the society of the believers. Without arguing the vexed question whether Ananias was a layman, and by baptizing Saul vindicated the validity of lay baptism, we may assuredly trace the good man’s influence in Actes 9:19.

Conclusion:

1. “Sirs, ye are brethren.”

2. Act as brothers. (J. W. Burn.)

Divine brotherhood

I. A brother received by Christ, though not acknowledged by Christians.

1. We ought to reject none. Those “far off” may be “made nigh.”

2. We should not look too closely at a man’s past. Change is possible in any case when grace works.

II. A brother suddenly adopted.

1. God’s grace is mighty and sudden, so do not gauge another’s condition by your own experience. Do not construct rules for the Holy Spirit’s working.

2. Do not judge of another’s conversion by your own.

III. A brother through the appointed means.

1. He submitted to Christ.

2. He prayed.

3. He believed. All who desire to join the brotherhood must submit to these conditions. Otherwise he is an alien.

IV. A brother in suffering and labour (2Co 2:23-28). (J. W. Munday.)