The Conversion of Saul (Part 1)

Passage To Study: Acts 9:1-9

1Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 3As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. 4Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5And he said, “Who are You, Lord?” Then the Lord said, “I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.” 6So he, trembling and astonished, said, “Lord, what do You want me to do?” Then the Lord said to him, “Arise and go into the city, and you will be told what you must do.” 7And the men who journeyed with him stood speechless, hearing a voice but seeing no one. 8Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. 9And he was three days without sight, and neither ate nor drank.

(Verse 1) - And Saul - (See the notes on Acts 7:58; 8:3). He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale. This is recorded so that we get some idea of the kind of person that Saul was before conversion, so as to better appreciate the grand scale of the change God wrought in him after salvation.

Yet breathing out - Not satisfied with what he had done, (Acts 8:3). The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the Classics. It is a favorite expression with Homer.

Threatening - Denunciation; threatening them with every breath the action of a man violently enraged, and who was bent on vengeance. It denotes also “intense activity and energy in persecution.”

Slaughter - Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, (Acts 26:10-11). From this latter place it seems that he had been concerned in putting many of them to death.

The disciples of the Lord - Against Christians. This is kind of a backward way of emphasizing that the true disciples of the Lord are those who are walking after him. It is not just those who name the Name that are disciples, but the ones who walk the walk!

Went unto the high priest - (See Matt. 2:4). The letters were written and signed in the name and by the authority of the Sanhedrin, or written and signed in the name and by the authority of the Sanhedrin, or Great Council of the nation. The high priest did it as president of that council. (See Acts 9:14, and Acts 22:5). The high priest at that time was Theophilus, son of Ananus, who had been appointed at the feast of Pentecost, A.D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year.

(Verse 2) - And desired of him - This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.

Letters - Epistles, implying a commission to bring them to Jerusalem for trial and punishment. From this it seems that the Sanhedrin at Jerusalem claimed jurisdiction over all synagogues everywhere.

To Damascus - This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about 120 miles northeast of Jerusalem, and about one 190 miles southeast of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, called “Abana,” in Old Testament days (2 Kings 5:12). About 5 miles from the city is a place called the “meeting of the waters,” where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the “paradise on earth.” It is mentioned often in the Old Testament. It was a city in the time of Abraham, (Gen. 15:2). By whom it was founded is unknown. It was taken and garrisoned by David (2 Sam. 8:6; 1 Chr. 18:6). It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, (2 Kings 14:25; 16:5; Isa. 9:11). It was taken by the Romans somewhere close to 50-60 B.C., or about 60 years before Christ, in whose possession it was when Saul went there. It was conquered by the Saracens A.D. 713. About the year 1250, it was taken by the Christians in the Crusades, and was captured A.D. 1517 by Selim.

The Arabians call this city “Damasch, or Demesch, or Schams.” It is one of the most commercial cities in that area of the world, and is distinguished also for manufactures, particularly for steel, hence called “Damascus steel.” The population is estimated at 400,000. About 40,000 are Maronites of the Catholic Church, 10,000 are Greeks, and 2,000 are Jews. The road from Jerusalem to Damascus lies between two mountains, not above 100 paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called “Cocab, the star,” in memory of the dazzling light which is here said to have appeared to Saul.

To the synagogues - (See Matt. 4:23). The Jews were scattered into nearly all the regions surrounding Judea, and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time 18,000, along with their wives and children. By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria. (See the notes on Acts 2:9-11).

That if … - It would seem that it was not certainly known that there were any Christians there. It was presumed that there were, and probably there was a report of that kind.

Of this way - Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.

He might bring them … - To be tried. The Sanhedrin at Jerusalem claimed jurisdiction over religious opinions, and their authority would naturally be respected by foreign Jews.

(Verse 3) - And as he journeyed - On his way, or while he was traveling. The place where this occurred is not known. Some say it is “outside the eastern gate.” In the Boat and Caravan it is described as about a mile from the town, and near the Christian burying-ground which belongs to the Armenians. All that we know of it is that it was near to Damascus.

And suddenly - Like a flash of lightning.

There shined round about him … - The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was thus alarmed and brought to reflection. That God might make use of such means cannot be denied. But to this supposition in this case there are some unanswerable objections:

(1) It was declared to be the appearance of the Lord Jesus: (Acts 9:27), “Barnabas declared unto them how that he had 'seen the Lord in the way;'” (1 Cor. 15:8), “And last of all he was seen of me also”; (1 Cor. 9:1), “Have I not seen Jesus Christ our Lord?”

(2) Those who were with Saul saw the light, but did not hear the voice, (Acts 22:9). This is incredible on the supposition that it was a flash of lightning near them.

(3) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4) It was as easy for Jesus to appear in a supernatural manner as to appear amidst thunder and lightning. That the Lord Jesus appeared is distinctly affirmed, and we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that special splendor which they denominated the Shekinah. In this way he went before them into the land of Canaan, (Exo. 13:21-22); (compare Isa. 4:5-6). This appearance or visible manifestation they called the “glory of” YAHWEH, (Is. 6:1-4; Exo. 16:7, “in the morning ye shall see the glory of the Lord”; Acts 9:10; Lev. 9:23; Num. 14:10; 16:19, 42; 24:16; 1 Kin. 8:11; Ezek. 10:4. See Luke 2:9, “The glory of the Lord shone round about them).”

(2) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. (See Matt. 17:1-5).

(3) He had spoken of similar glory as pertain that with which he had been invested before his incarnation, and to which he would return; (John 17:5, “And now, Father, glorify thou me with the glory which I had with thee before the world was”; Matt. 25:31, “The Son of Man shall come in his glory.” Compare Matt. 16:27; 19:28). To this glory he had returned when he left the earth.

(4) It is a sentiment which cannot be shown to be incorrect, that the various appearances of “the angel of Yahweh,” and of Yahweh, mentioned in the Old Testament, were appearances of the Messiah the God who would be incarnate - the special protector of his people. (See Isa. 6; compare with John 12:41).

(5) If the Lord Jesus appeared to Saul, it would be in his appropriate glory and honor as the ascended Messiah. That he did appear is expressly affirmed.

(6) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, (1 Cor. 9:1-2). The design was further to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory (John 17:5); a calling up a new witness to the fact of his resurrection, and of his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

(7) We are to regard this appearance, therefore, as the reappearance of the Shekinah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven - From above; from the sky. In Acts 26:13, Paul says that the light was above the brightness of the sun at mid-day.

(Verse 4) - And he fell to the earth - He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, (Dan. 8:17. Also Dan. 10:8, “Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigor) was turned into corruption, and I retained no strength.”) The effect was such as to overpower the body.

And heard a voice - The whole company heard a voice (Acts 9:7), but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.

Saying unto him … - This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.

Saul, Saul - A mode of address that is emphatic. The repetition of the name would fix his attention. Thus, Jesus addresses Martha (Luke 10:41), and Simon Luke (22:31), and Jerusalem (Matt. 23:37).

Why - For what reason. Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus and his church is without cause. (See John 15:25, “They hated me without a cause.”)

Persecutest - See Matt. 5:11.

Thou me? - Christ and his people are one, (John 15:1-6). To persecute them, therefore, was to persecute him, (Matt. 25:40, 45).

(Verse 5) - And he said, Who art thou, Lord? - The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” (John 4:19). It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said - In this place the word “Lord” is used in a higher sense, to denote “the Savior.” It is his usual appellation. (See the notes on Acts 1:24).

I am Jesus - It is clear, from this, that there was a personal appearance of the Savior; that he was present to Saul; but in what particular form - whether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. Though it was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, yet he designed to convert him in a natural way. He arrested his attention; he filled him with alarm at his guilt; and then he presented the truth respecting himself. In Acts 22:8, the expression is thus recorded: “I am Jesus of Nazareth,” etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole. This declaration was suited especially to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation. “I am Jesus the Nazarene, the object of your contempt and scorn.” Yet Saul saw him now invested with special glory.

It is hard … - This is evidently a proverbial expression. One writer has quoted numerous places in which a similar mode of expression occurs in Greek writers. The word translated “pricks” here means properly “any sharp point which will pierce or perforate,” as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus, Shamgar killed 600 men with one of them, (Judg. 3:31). (Compare 1 Sam. 13:21). The expression “to kick against the prick” is derived from the action of a stubborn and unyielding ox kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing, it comes to denote “an obstinate and refractory disposition and course of conduct, resisting the authority of him who has a right to command, and opposing the leadings of Providence, to the injury of him who makes the resistance.” It denotes “rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty.” This is the condition of every sinner. If people wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against his dealings. They should not complain against their Creator. They should not resist the claims of their consciences. By all this they only injure themselves. No man can resist God or his own conscience and be happy. People evince this temper in the following ways:

(1) By violating plain laws of God.

(2) By attempting to resist his claims.

(3) By refusing to do what their conscience requires.

(4) By attempting to free themselves from serious impressions and alarms.

(5) By pursuing a course of vice and wickedness against what they know to be right.

(6) By refusing to submit to the dealings of Providence. And,

(7) In any way by opposing God, and refusing to submit to his authority, and to do what is right.

(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 Savior. Just before he was acting under a commission from the Sanhedrin; now he renounced their 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 mind of the sinner when he is converted. 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 what 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 jailor at Philippi, (Acts 16:30). Nor can there be any real conversion where the heart and will are not given to the Lord Jesus, to be directed and molded 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 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 Savior appeared to him in his glory; of the truth of his Messiahship he had no doubt, but still he was dependent on an 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 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 suited 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 anyone who can point out the way of duty and of life.

(Verse 7) - And the men which journeyed with him - Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travelers with whom Saul had accidentally fallen in.

Stood speechless - In Acts 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spoke to Saul, (Acts 26:14). In this place (Acts 9:7) the historian is speaking of what occurred after the first alarm. There is no improbability that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word “speechless” properly denotes “those who are so astonished or stupefied as to be unable to speak.” In the Greek writers it means those who are deaf-mutes.

Hearing a voice - Hearing a sound or noise. The word here rendered “voice” is thus frequently used, (as in Gen. 3:8; 1 Sam. 12:18; Ps. 29:3-4; Matt. 24:31 (Greek); 1 Thess 4:16. In Acts 22:9), it is said, “They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spoke to me.” In this place, the words “heard not the voice” must be understood in the sense of “understanding the words,” of hearing the address, the distinct articulation, which Paul heard. They heard a “noise”; they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance occurs in (John 12:28-29), when the voice of God came from heaven to Jesus, “The people who stood by and heard it said it thundered.” They heard the sound, the noise; they did not distinguish the words addressed to him. (See also Dan. 10:7, and 1 Kings 19:11-13).

(Verse 8) - When his eyes were opened - He naturally closed them at the appearance of the light, and in his fright kept them closed for some time.

He saw no man - This darkness continued three days, (Acts 9:9). There is no reason to suppose that there was a miracle in this blindness, for in Acts 22:11, it is expressly said to have been caused by the intense light. “And when I could not see for the glory of that light,” etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called “amaurosis,” or more commonly “gutta serena.” It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodic, coming on suddenly, continuing for three or four days, and then disappearing. A disease of this kind is often caused by excessive light. When we look at the sun, into a furnace, or into a crucible with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. “In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia; if during the night, it is called hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month”. A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found to be one of the best remedies for restoring sight in such cases.

(Verse 9) - And neither did eat nor drink - Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained as to destroy his inclination for food, and to produce involuntary fasting.

We are to remember also that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he Had not found comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Saul's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the ease, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he will obtain peace. That sinners do not sooner obtain peace is because they do not sooner submit themselves to God.

We need to zero in on this idea that Paul's life was very radically different after his salvation than it was before. The picture we are pointed here is one of a man who hated those who disagreed with him and whom, he felt, were striving against God. Saul was no fraud, religiously. He was genuinely concerned about his relationship with God and was genuinely pious, in human terms. He wasn’t a complete fraud, like the other Jewish Leaders were. From this state, God created the Apostle Paul, one of the few most pivotal men in all of human history! If this can be done in this instance, then it can be done in any instance!

I need to be diligent in prayer for those whom God has lain on my heart – He can change them!