Act 9:6, 16:30 | Barnes | STEP | Verse 6. And he trembling . Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger. And astonished . At what he saw. Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, ; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, . Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ. Go into the city . Damascus. They were near it, . And it shall be told thee . It is remarkable that he was thus directed. But we may learn from it, (1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed , is not at once apparent. (2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do. (3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church. (4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life. (a) "What will thou have me to do?"

Acts 9:6

Verse 6. And he trembling. Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.

And astonished. At what he saw.

Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, Acts 16:30. Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.

Go into the city. Damascus. They were near it, Acts 9:3.

And it shall be told thee. It is remarkable that he was thus directed. But we may learn from it,

(1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.

(2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do.

(3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.

(4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life.

(a) "What will thou have me to do?" Acts 16:30

Acts 16:30

Verse 30. And brought them out. From the prison.

Sirs. Greek, κυριοι, lords--an address of respect; a title usually given to masters, or owners of slaves.

What must I do to be saved? Never was a more important question asked than this. It is evident that by this question he did not refer to any danger to which he might be exposed from what had happened. For,

(1.) the apostles evidently understood him as referring to his eternal salvation, as is manifest from their answer; since to believe on the Lord Jesus would have no effect in saving him from any danger of punishment to which he might be exposed from what had occurred.

(2.) He could scarcely consider himself as exposed to punishment by the Romans. The prisoners were all safe; none had escaped, or showed any disposition to escape: and besides, for the earthquake and its effects he could not be held responsible. It is not improbable that there was much confusion in his mind. There would be a rush of many thoughts; a state of agitation, and alarm, and fear; and in view of all he would naturally ask those whom he now saw to be men sent by God, and under his protection, what he should do to obtain the favour of that great Being under whose protection he saw that they manifestly were. Perhaps the following thoughts might have gone to produce this state of agitation and alarm:

(1.) They had been designated by the Pythoness Acts 16:17 as religious teachers sent from God, and appointed to "show the way of salvation;" and in her testimony he might have been disposed to put confidence, or it might now be brought fresh to his recollection.

(2.) He manifestly saw that they were under the protection of God. A remarkable interposition--an earthquake--an event which all the heathen regarded as ominous of the presence of the Divinity--had showed this.

(3.) The guilt of their imprisonment might rush upon his mind; and he might suppose that he, the agent of the imprisonment of the servants of God, would be exposed to his displeasure.

(4.) His own guilt in attempting his own life might overwhelm him with alarm.

(5.) The whole scene was fitted to show him the need of the protection and friendship of the God that had thus interposed. In this state of agitation and alarm, the apostles directed him to the only source of peace and safety--the blood of the atonement. The feelings of an awakened sinner are often strikingly similar to those of this jailer. He is agitated, alarmed, and fearful; he sees that he is a sinner, and trembles; the sins of his life rush over his memory, and fill him with deep anxiety, and he inquires what he must do to be saved. Often too, as here, the Providence of God is the means of awakening the sinner, and of leading to this inquiry. Some alarming dispensation convinces him that God is near, and that the soul is in danger. The loss of health, property, or of a friend, may thus alarm the soul; or the presence of the pestilence, or any fearful judgment, may arrest the attention, and lead to the inquiry, "What must I do to be saved?" Reader, have you ever made this inquiry? Have you ever, like the heathen jailer at Philippi, seen yourself to be a lost sinner, and been willing to ask the way to life?

In this narrative we see the contrast which exists in periods of distress and alarm between Christians and sinners. The guilty jailer was all agitation, fear, distress, and terror; the apostles all peace, calmness, joy. The one was filled with thoughts of self-murder; the others intent on saving life and doing good. This difference is to be traced to religion. It was confidence in God that gave peace to them; it was the want of that which led to agitation and alarm in him. It is so still. In the trying scenes of this life the same difference is still seen. In bereavements, in sickness, in times of pestilence, in death, it is still so. The Christian is calm, the sinner is agitated and alarmed. The Christian can pass through such scenes with peace and joy; to the sinner they are scenes of terror and of dread. And thus it will be beyond the grave. In the morning of the resurrection the Christian will rise with joy and triumph; the sinner with fear and horror. And thus at the judgment-seat. Calm and serene, the saint shall witness the solemnities of that day, and triumphantly hail the Judge as his friend: fearful and trembling, the sinner shall regard these solemnities, and with a soul filled with horror, shall listen to the sentence that consigns him to eternal woe! With what solicitude, then, should we seek, without delay, an interest in that religion which alone can give peace to the soul!

(e) "must I do?" Jer 5:22