(9) Then Saul, (who also is called Paul).--It is impossible not to connect the mention, and probably the assumption, of the new name with the conversion of the proconsul. It presented many advantages. (1) It was sufficiently like his own name in sound to fall within the general practice which turned Jesus into Jason, Hillel into Pollio, Silas into Silvanus. (2) It was a Roman, not a Greek, name, and as such fell in with the ultimate work of the Apostle, already, it may be, contemplated in thought (comp. Romans 15:23), of bearing his witness to Christ in the imperial city. (3) It formed a link between him and the illustrious convert whom he had just made. He was, as it were, claiming a brotherhood with him. From this point of view, it is interesting to compare the name of Lucas or Lucanus, as borne both by the evangelist and the poet. (Comp. Introduction to St. Luke, Vol. I., p. 237.) Other reasons that have been assigned, as (1) that the Greek word Saulos had an opprobrious meaning, as = wanton, or (2) that the meaning of Paulus, as = little, commended itself to the Apostle's humility, may be dismissed as more or less fantastic.

Filled with the Holy Ghost.--The tense of the Greek participle, implies a sudden access of spiritual power, showing itself at once in insight into character, righteous indignation, and prevision of the divine chastisement.

Set his eyes on him.--The word is that already so often noted, as in Acts 1:10, and elsewhere. As applied to St. Paul it may possibly connect itself with the defect of vision which remained as the after-consequence of the brightness seen on the way to Damascus. The Greek word, however, it is right to add, may just as well express the fixed gaze of men of strong powers of sight, as that of those who suffer from some infirmity. (See Acts 1:10; Acts 3:4; Luke 4:20; Luke 22:56.)

Verse 9. - But for then, A.V.; is also for also is, A.V.; fastened for set, A.V. (above, Acts ill 4, note). Who is also called Paul. The explanation of Jerome, Augustine, Bede, and many modern commentators, as Meyer, Olshausen, etc., and not rejected by Renan, is that Saul took the name of Paul on the occasion of this remarkable and important conversion of Sergius Paulus. Saul's future intercourse with Gentiles made it desirable that, after the common custom of the Jews of his day - as seen in Peter, Stephen, Mark, Lucius, Jason, Crispus, Justus, Niger, Aquila, Priscilla, Drusilla etc. - he should have a Gentile name, and so, in honor of his illustrious convert, or in memory of his conversion, or at the special request of Sergius Paulus (Baronius), he took the name of Paul, which in sound was not unlike his Hebrew name. The fact of this change of name being recorded by St. Luke at this precise moment makes this the most simple and natural explanation. Compare Gideon's change of name to Jerubbaal (Judges 6:32; Judges 7:1; Judges 8:29, 35). Alford, on the ether hand, thinks it strange that any one should make such a mistake as Jerome's, and says that "this notice marks the transition from the former part of his history" - "gathered from the narratives of others" - to "the joint memoirs of himself and St. Paul." But this gives no account of the coincidence of the two Pauls, nor is it true that the latter half of the Acts begins here. It began at ver. 1, and the name of Saul has been retained three times in the early part of this chapter. Farrar speaks of this explanation as, long and deservedly abandoned," and as having in it an element of vulgarity. Howson thinks that Paul had long been his Roman name, but that the conversion of Sergius Paulus, as it were, stereotyped the Roman name as that by which the apostle was henceforth to be known. The idea of Augustine and others, that he took the name of Paul (paulus, small) from humility, to indicate that he was "the least" of the apostles, is fanciful. Neither is Chrysostom's assertion, that he changed his name at his ordination or consecration, borne out by the facts. Renan ('Saint Paul,' 1:19) notes that "Paul" was a very common name in Cilicia. No certainty can be arrived at in the matter.

13:4-13 Satan is in a special manner busy with great men and men in power, to keep them from being religious, for their example will influence many. Saul is here for the first time called Paul, and never after Saul. Saul was his name as he was a Hebrew; Paul was his name as he was a citizen of Rome. Under the direct influence of the Holy Ghost, he gave Elymas his true character, but not in passion. A fulness of deceit and mischief together, make a man indeed a child of the devil. And those who are enemies to the doctrine of Jesus, are enemies to all righteousness; for in it all righteousness is fulfilled. The ways of the Lord Jesus are the only right ways to heaven and happiness. There are many who not only wander from these ways themselves, but set others against these ways. They commonly are so hardened, that they will not cease to do evil. The proconsul was astonished at the force of the doctrine upon his own heart and conscience, and at the power of God by which it was confirmed. The doctrine of Christ astonishes; and the more we know of it, the more reason we shall see to wonder at it. Those who put their hand to the plough and look back, are not fit for the kingdom of God. Those who are not prepared to face opposition, and to endure hardship, are not fitted for the work of the ministry.Then Saul (who also is called Paul),.... He was called by both these names; as he was a Jew by birth, his parents called him Saul, that was his Jewish name, and by which he went among the Jews; and as he was a citizen of a Roman city, Tarsus in Cilicia, he went among the Romans, or Gentiles, by the name of Paul, a Roman name; and it was usual with the Jews to be called after this manner, that is, to have one name among themselves, and another among the Gentiles: it is a rule with them (n), that

"the Israelites out of the land, their names are as the names of the Gentiles;''

yea, their names differed in Judea and Galilee; a woman went by one name in Judea, and another in Galilee (o): and it is observable, that Luke calls the apostle by his Jewish name Saul, whilst he was among the Jews, and only preached among them; but now he is got among the Gentiles, and was about to appear openly to be their apostle, he all along hereafter calls him by his Gentile name Paul: though some think his name was changed upon his conversion, as it was usual with Jewish penitents to do; when a man repented of his sin, he changed his name (says Maimonides) (p),

"as if he should say, I am another, and not the man that did those (evil) works.''

So when Maachah, Asa's mother, or rather grandmother, was converted, or became right, she changed her name into Michaihu, the daughter of Uriel of Gibeah; that her former name might not be remembered, lest it should be a reproach unto her (q): though others think, that the apostle was so called, from Sergius Paulus the deputy, whose conversion he was the instrument of; and whose family might choose to call him so, because of the nearness in sound between the two names: others think he had his name Paul, or Paulus, from the smallness of his stature and voice, to which he seems to have some respect, in 2 Corinthians 10:10 and there is one Samuel the little, which the Jewish doctors often speak of, and who by some is taken to be the same with the Apostle Paul. This name is by Jerom, or Origen (r), interpreted "wonderful", as if it came from the Hebrew word "pala"; and others derive it from "paul", which signifies to work; and a laborious worker the apostle was, and a workman also which needed not to be ashamed; but since it is certain that Saul was his Hebrew name, it is most likely that this was a Gentile one, and not of Hebrew derivation: the first account of these names, and the reason of them, seems to be the best: now of him it is said,

that he was filled with the Holy Ghost; which does not design the gifts and graces of the Holy Ghost in general, with which he was always filled, and thereby qualified for his work as an apostle; but in particular, that he had by the Spirit, not only a discerning of the wickedness of this man, but of the will of God, to make him at this time a public example of divine wrath and vengeance, for his opposition to the Gospel: wherefore he

set his eyes on him; very earnestly, thereby expressing an abhorrence of him, and indignation against him, and as it were threatening him with some sore judgment to fall upon him.

(n) T. Hieros. Gittin, fol. 43. 2.((o) Ib. fol. 45. 3.((p) Hilchot Teshuva, c. 2. sect 4. (q) Targum in 2 Chronicles 15. 16. (r) De nominibus Hebraicis, fol. 106. H.