Saul’s Conversion (2)

Acts (Christ’s Appearance to Paul (9:1–9))

The first half of Paul’s conversion account divides into three main sections: the appearance on the Damascus road (vv. 1–9), the ministry of Ananias to Paul (vv. 10–18a), and the final confirmation of Paul’s conversion through his bold witness in the Jewish synagogues of Damascus (vv. 18b–22).

CHRIST’S APPEARANCE TO PAUL (9:1–9)

9:1–2 The first two verses provide the chronological and geographical setting. More significantly, they picture the preconversion Paul, which contrasts radically with the picture of Paul after the encounter on the Damascus road. Verse 1 picks up the picture in 8:3. Paul was still the church’s number one enemy, still raging against it, “breathing out murderous threats.” Paul’s role was not one of executioner but of arresting officer. His intent was to stamp out the new movement; and when it did come to a question of execution of Christians, he did not hesitate to vote for the death penalty (cf. 26:10). Originally, Paul’s activity had primarily been directed at the Christians in and around Jerusalem (8:3; 26:10). Evidently, some had fled the city and taken refuge in Damascus. Paul approached the high priest, who probably was still Caiaphas at this time. He requested not official extradition papers but more likely introductory letters from the Sanhedrin to the synagogues of Damascus in order to secure their support in his efforts to apprehend the Christian fugitives and return them to Jerusalem for trial.

Much debate centers on whether the Sanhedrin would have jurisdiction in such cases, but there is some evidence the high priest was given the right of extradition in an earlier time. The possibility remains open that the Romans still granted him similar rights. How much autonomy the Jewish synagogues enjoyed during the Roman period with regard to discipline of their members for religious offenses is unclear. Paul himself spoke of his receiving scourgings from the synagogues on five occasions (2 Cor 11:24). His very desire to go to Damascus betrays his searing rage against the Christians, especially if one remembers that Damascus was a good six-day foot journey from Jerusalem. The detail that the Christians were referred to as those who belonged to “the way” (v. 2) perhaps reflects an early self-designation of the Jewish Christian community in which they saw themselves as the “true way” within the larger Jewish community.

9:3–6 As Paul approached the gates of Damascus, suddenly a great light from heaven flashed around him. The light must have been intense, for the time of the occurrence was “around midday” (cf. 22:6; 26:13). The light represents the heavenly epiphany, the divine glory that enveloped the little caravan. At the sight the awe-struck Paul fell to the ground, a reaction found in the Old Testament from those who experienced a similar divine visitation. Then a voice came from heaven, “Saul, Saul, why do you persecute me?”12 Paul answered, “Who are you, Lord?” Some note that at this point Paul did not recognize Jesus as the one speaking to him and that his reference to “Lord” need not mean more than a polite “sir,” a meaning the Greek word kyrie often has. But Paul did recognize the voice of a heavenly messenger and probably intended “Lord” in that sense (cf. Exod 3:13). In any event, he quickly learned who the “Lord” was: “I am Jesus, whom you are persecuting.” It would be hard to imagine how these words must have struck Paul. They were a complete refutation of all he had been. He had persecuted Christians for their “blasphemous lie” that Jesus was risen, that he was the Lord reigning in glory. Now Paul himself beheld that same Jesus and the undeniable proof that he both lived and reigned in glory.

From this point on, Paul said nothing. He was completely broken. How could he respond? He had not persecuted a band of miscreant messianists. In persecuting the church, he had persecuted the risen Lord himself. It is unlikely that the concept of the body of Christ is behind the expression here, but surely the germ of Paul’s later theology of the church is. Christ is identified with his disciples. When they suffer, he suffers (cf. Luke 10:16). Jesus’ final words to Paul were not a commission but a directive. He was to go into the city and await further instruction. There was no elaboration of Paul’s vision. All the emphasis was on the fact that Paul saw the Lord—nothing more. This is very much in keeping with Paul’s own testimony about his conversion, which concentrated on one fact—that he saw the Lord (cf. 1 Cor 9:1; 15:8; Gal 1:16). And that was enough. The certainty of the resurrection turned Paul from Jesus’ most zealous persecutor to his most ardent witness.

9:7–9 Paul’s traveling companions served as authenticators that what happened to Paul was an objective event, not merely a rumbling of his inner psyche. They heard a sound, but they did not see the vision of Jesus. Acts 22:9 says that they saw the light but did not hear the voice of the one who spoke with Paul. The two accounts are not contradictory but underline the same event. Paul’s companions heard a sound and saw a light. They could verify that an objective heavenly manifestation took place. They did not participate in the heavenly communication, however, neither seeing the vision of Jesus nor hearing the words spoken to Paul. The revelation was solely to Paul. So powerful was that revelation that Paul was totally blind when he rose to his feet and opened his eyes. The miracle was not a punitive one, as with Elymas the magician (Acts 13:11). Rather, the picture is of Paul in his brokenness and helplessness. The radiance of his vision had blinded him. Reduced to total powerlessness, he had to be led by others into the city. That he neither ate nor drank for three days could be an expression of penitence on Paul’s part17 but is more likely the result of his shock, confusion, and utter brokenness of will. The raging persecutor had been reduced to a shambles.