Expositional

On the Street Called Straight (Acts of the Apostles #22) (Christ Church)

Christ Church on March 12, 2025

INTRODUCTION

We are now reading about the very beginning of Saul’s Christian life, and his apostolic ministry. We are looking at just 21 verses, and in that short span we see two distinct attempts on his life. The thing that infuriated them against him was the fact that he was so powerful in his proclamation and reasoning. In fact, it was the very same response that Saul had earlier given to Stephen. Saul was now on the receiving end.

THE TEXT

“And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake . . .” (Acts 9:10–31).

SUMMARY OF THE TEXT

The Lord appeared in a vision to a certain discipline named Ananias, a man who lived in Damascus (v. 10). The Lord called him by name, and Ananias answered. The Lord gave the address of the house of Judas, on a street called Straight, and told him to inquire for Saul of Tarsus, who was praying (v. 11). In Saul’s prayer, he has seen a vision of a man named Ananias coming to lay hands on him in order to heal his sight (v. 12). Ananias protested, for he had heard about the evil Saul had done to the saints in Jerusalem (v. 13). And he has authority from the chief priests to arrest Christians there in Damascus (v. 14). But the Lord told Ananias to goanyway—Saul was a chosen vessel to bear the Lord’s name before Gentiles, kings, and the children of Israel (v. 15). The Lord said he would show Saul how much he would suffer for “my name’s sake” (v. 16). So Ananias obeyed, came into the house, laid hands on Saul, and said that the same Jesus who had appeared to Saul had also appeared to Ananias, sending him to restore Saul’s sight, and to fill him with the Holy Spirit (v. 17). Scales fell from Saul’s eyes, and he could see, and then he got up and was baptized (v. 18). Saul then ate and was a strengthened, and stayed with the disciples there in Damascus (v. 19). He began preaching Christ as the Son of God in the synagogues immediately (v. 20). Those who heard him were amazed, recognizing in him the former persecutor (v. 21). But Saul increased in strength, and was able to confound the Jews there, proving that Jesus was in fact the Christ (v. 22). After many days of this, the Jews plotted to kill Saul (v. 23). Their plots became known to Saul, that they were watching the city gates closely in order to assassinate him (v. 24). So the disciples lowered him from the city wall in a basket by night (v. 25). Saul came back to Jerusalem and tried to join up with the Christians—but they were afraid and didn’t believe him (v. 26). But Barnabas undertook for him, brought him to the apostles, told them about the Damascus road vision, and how Saul had preached boldly in Damascus (v. 27). And so Saul joined with the Christians, in and around Jerusalem (v. 28). Saul spoke boldly in the name of the Lord Jesus, and disputed with the Hellenistic Jews, to the point where they determined to kill him (v. 29). When the brothers discovered this, they took him down to Caesarea on the coast, and shipped him to Tarsus, Saul’s home town (v. 30). There was then a period of relative calm in Judea, Galilee, and Samaria. The churches were walking in the fear of the Lord, and in the comfort of the Spirit, and continued to multiply (v. 31).

BUILDING A TIMELINE

We don’t have hard dates to begin our calculations, but Stephen was likely murdered a few years after the Lord’s resurrection. Saul was busy with persecuting the church after that time, and so the Lord’s appearance to him was likely a few years after Stephen’s death. And then in Galatians, Paul says that God was pleased “to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days” (Gal. 1:16–18). This means that Saul did not return to Jerusalem until three years after he headed off to Damascus. He was in Damascus/Arabia/Damascus before he returned.

BEFORE KINGS

So the Lord told Ananias that Saul was a chosen instrument to speak to three categories—to Gentiles, kings, and to the children of Israel. Why to kings, if God is uninterested in what happens in the political sphere. And sure enough, Agrippa remarked that Paul was trying to convert him (Acts 26:28). And Paul acknowledged it—he wanted everyone to come to Christ. This is why believers are to pray for kings and for all those in authority (1 Tim. 2:1-4). And why? Because God wants all kinds of men to be saved (1 Tim. 2:4).

JESUS APPEARED TO ANANIAS

Three men named Ananias appear in the book of Acts. The first is a false friend of the Lord, the Ananias (Acts 5). The second is the true disciple in our passage, Ananias, the man who baptized Saul (Acts 9). And the third was Ananias the high priest, the enemy of God (Acts 23-24). This Ananias was notable among the disciples, but he is described simply as “a disciple,” even though he is authorized to baptize Saul.

It was the Lord who appeared to Ananias in a vision. The Lord here is Jesus, as Ananias says in v. 17. This same Jesus that appeared to you appeared to me. Moreover, the Lord says in v. 15 that Saul will bear “my name,” and He also will suffer greatly “for my name’s sake.” This is all about Jesus.

HOW MUCH HE MUST SUFFER

When God tells Ananias to go, he is reluctant. One of the things that the Lord says to him in order to reassure him is that Saul will be shown the great things that he will suffer for the sake of the Lord’s name (v. 16). Later in Acts, Paul tells Agrippa that he was “not disobedient to the heavenly vision,” which means that he walked into a life of tribulation with his eyes open. Attempts on his life begin almost right away, with a narrow escape from Damascus in a basket, followed by an escape from Jerusalem back home to Tarsus. Paul put it this way later on in Acts, as he was “confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22).

It follows that suffering is not a refutation of anything. It is frequently a confirmation of everything we say we believe.

Hard Law, Hot Gospel: The Term is Over (CC Downtown)

Christ Church on March 12, 2025

INTRODUCTION

I hope you’ve never had the misfortune to have one of those dreams where you feel completely paralyzed. It may not even be that the dream is particularly horrifying. But enduring a dream where your feet won’t move, where your voice can’t shout, where you can’t wake up even thought you want to is rather miserable. Waking up from such an oppressive dream is nothing if not relieving. The coming of Christ, according to Paul, was the transition from a dream to waking, from the school year to the summer holiday, from prison to freedom.

THE TEXT

Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. […]

Gal 3:15ff

SUMMARY OF THE TEXT

Having scolded the Galatians for trying to accomplish by the flesh what the Spirit had begun by the hearing of faith, Paul turns to more thoroughly explain Abraham’s example of faith. Making use of the illustration of a human will or testament, Paul points out the impropriety of annulling or amending such a covenant once it is established (v15). So, God’s heavenly covenant was promised to Abraham and his seed––singular not plural (v16, Cf. Gen.17:7). This covenant with Abraham and with Christ (the Seed) preceded the Law by 430 years, and therefore the latter cannot void or amend the earlier covenant (v17). Rather, the inheritance promised to Abraham was contingent on faith and not the Law (v18). And it is important to note Paul’s emphasis on the imagery of an heir receiving an inheritance.

Paul is not “anti-law”. This is evidenced in him volunteering a crucial question that was likely nagging the Galatians: what was the law for? It was put in place for much the same reason that a farmer puts up chicken wire, to keep the flock from wandering off. God did this by means of angels (Cf. 1:8) which committed the Law into the hands of a mediator; presumably this refers to Moses (v19). Verse 20 poses a challenge to expositors; I take it to mean that while the Law was established by God with His people through Moses, the promise to Abraham was directly from God to Abraham and His seed without the need for a mediator.

So then, the Law was not meant to keep us away from the promise, but to dam up the floodwaters of sin. For, God could have made a law that, if kept, would have resulted in righteousness (v21). Yet, even if such a law had been given, we still would have found out a way to screw it up; thus, God arranged this order events in order that we might receive by faith all the blessings of the promise which Christ received by His perfect faith (v22). Paul then speaks of faith in what we might call eschatological terms. Before faith came, the Law was in place like a baby gate for keeping a naughty toddler out of trouble (v23a). But this was temporary until the faith should be revealed (v23b).

The Law was the tutorial, faith in Christ was the diploma (v24). Faith has now come in Christ, and therefore, school is over (v25). Trusting Christ, including all He did on our behalf, brings us into the family of God; your baptism is a sign which signifies that new birth (vv26-27). This means that the old distinctions between Jew (clean) and Gentile (unclean), male (able to receive the sign of circumcision) and female (unable to receive that sign) have past their expiration date, for there is now a new distinction: in Christ and not in Christ (v28). It must be remarked in our gender confused day and age that this isn’t a prooftext for queerness. It is simply an insistence that the covenant sign is no longer received merely by males, but is open to male and female from every nation, tribe, and tongue.

Those in Christ, are also included in that which was promised to Abraham’s seed, namely inheriting as lawful heirs the new heaven and new earth (v29).

WHAT WAS THE LAW FOR?

When looking at Christian history, it can appear that the Church reels like someone afflicted with vertigo between the poles of legalism and licentiousness. Self-righteous scrupulousness is a real temptation that has ensnared many individual Christians and entire institutions. As I mentioned before, we love to have a righteousness we can point at. But the church has also suffered at times from an impoverished understanding of all that Paul is insisting upon when he is underscoring that we are not under the Law but under grace. Too often this is taken as an Apostolic hall pass to act like a drunken baboon let loose in a grocery store. Both misunderstandings are dangers to the spiritual health of individuals and institutions.

Paul teaches here something which the Reformers later articulated as the three uses of the Law. What we find here in our text is the Scriptural foundation for understand the first use of the Law. It’s first function is divine border patrol. This is, in part, what Paul has in view here. The Law was intended to keep mankind in general, but Israel in particular from the self-destruction of unbridled sin. Think of this threefold purpose of the Law as a nut; the hard outer shell restrains evil, the bitter inner pith brings the realization of our sinfulness, and the savory fruit in the center is Christ’s righteous fulfillment of the Law.

On this last point it is worth stating that Christ’s fulfillment of the Law enables us, by trust in Him, to norm society to the general equity contained in the Law, but not as a means of justifying us before God. This is important to emphasize because Paul is certainly not inviting us to throw off rules, authority, or the rule of law as such. Rather, he wants us to grow up. He wants us to be like Christ, by receiving from Christ all that His resurrection ushered in; namely, the new life of His Spirit. The Law has been subsumed in the glory of Christ’s New Life which has invaded the world.

HEIRS ACCORDING TO THE PROMISE

Abraham had faith, trusting in God’s promise to bless all nations through the seed promised to him. Paul says that though Abraham believed this promise, and was justified by his faith, faith had not yet been revealed. There was faith all throughout the OT, but not the faith. Paul says we, the Jews, were “locked up” by the law until…until what? Until the faith would be revealed. The faith was revealed by Christ’s perfect faith.

Follow Paul’s argument closely, “We, the Jews, were locked up, for a time, that you, the Gentiles, might become true children of God by faith in Jesus Christ.” This is why the sign of circumcision (which governed who were the heirs of Abraham) is no longer needed. This glory is run-on sentence worthy. The promised Seed had come and by His faith He received the promise, and because He received the promise, He can share His inherited promise with all who come to Him by faith.

And what does this mean? It means that you, you Gentiles, regardless of your circumcision status, are, in fact, Abraham’s seed. Again, singular not plural. Why singular? Because you are baptized into Jesus, and thus we all are one in Him. He alone is the Savior. He alone brought salvation to the whole world. He alone is how you might stand before God. He alone is how salvation is brought to you, personally. By Him alone is this truth made certain to you, that if you believe in Christ then God is your Father.

Hard Law, Hot Gospel: Foolish Galatians

Christ Church on March 2, 2025

INTRODUCTION

Perhaps you’ve had the frustrating experience of being in a crowded reception, making small talk with someone you barely know. The music and crowd noise is deafening. The lips of your interlocutor are moving, but you only catch every other word. Trying to piece together what they are saying takes all your focus. Even then you nod politely, offering the obligatory “oh yeahs” and “for sures”. This is the opposite of the Gospel proclamation. When the Gospel is proclaimed faithfully, it is not only crystal clear, but it is forcibly potent to display Christ before formerly blind eyes.

THE TEXT

O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. […] Galatians 3:1-14

SUMMARY OF THE TEXT

The Apostle Paul is still at a fever pitch. The Galatians are called fools for being bewitched, and this bewitching resulted in their disobedience from looking in faith to Christ crucified (v1). They are confronted with a series of rather embarrassing rhetorical questions: did they receive the Spirit by works of the law, or by the hearing of faith (v2)? Are they really so foolish as to try to perfect what the Spirit began by means of the flesh (v3)? Why have they endured sufferings for the Gospel, only to vainly toss it aside (v4)? Lastly, Paul confronts them with a piercing question about whether the Spirit which was poured out upon them, and the wondrous signs done in their midst were accomplished by the arm of fleshly might or by the hearing of faith (v5).

To prove that justification is not may works of the flesh but by the power of the Spirit working faith in us, Paul points to Abraham’s example of faith (v6, Gen. 15:6). Then he makes bold statement: those who believe are the true children of Abraham (v7). Paul proves that this doctrine is not newly minted, but is more ancient than the Law itself. He does this with a sequence of six proof-texts. The heathen being included in the blessings of faith in Christ was foretold when the gospel was preached to Abraham (v8, Gen. 12:3 & 18:18). By faith you share with Abraham the blessing promised to him (v9). That the blessing came by faith and not law is obvious because a curse was upon those who failed to keep everything contained in the law, a certainly impossible task (v10, Deu. 27:26). Paul says this is plain as day, Habakkuk said so, don’t you know (v11, Hab. 2:4)?!

This is set in contrast to the doing which the law demands for those who would obtain life (v12, Lev. 18:5) But since none is righteous in their doing of the Law and therefore under the curse, Christ came to take the curse for us upon Himself (v13, Deu. 21:23). Christ did this for us (the Jews) in order that the Gentiles might be showered with all the blessings promised to Abraham. The central promise is that of the Spirit and which we receive by faith alone (v14).

THE HEARING OF FAITH

Visual media is predominant in our age. But up until the printing press was invented, most people who lived never read a book. Rather, the tales were told and retold. The herald would come to town square with the king’s decree. This was how most people in ancient times received news and instruction. It is interesting that Paul here rebukes the Galatians for not seeing what he had set before their eyes: Christ crucified. How did Paul set Christ crucified before their eyes? By heraldry. By preaching.

The blindness and deafness of unbelieving Jews during Jesus earthly ministry, which Isaiah had foretold (Is. 6:9), was contagious. The Galatians had succumbed to this infectious moral disease. So Paul grills them with his series of questions. Notice what he contrasts the works of the Law with: the hearing of faith. This is a bit of a curious phrase, that I think we can take two ways. You might simply say: believe what you’ve heard. This would be quite true. Nevertheless, Paul’s phrase “the hearing of faith” seems to have more meat on the bones that just “believe what I told you.” Tying it back to the “faith of Christ” we saw in the last chapter, we can see that for Paul, hearing the story of Christ is more than just relating historical facts. Proclaiming the message of Christ’s faithfulness is potent. You want to see Christ? Then listen to the Gospel of His perfect faithfulness, His perfect faith, as displayed by all that is contained in Christ crucified.

Of course, God’s people, even under the Law, were summoned to hear God’s covenant promises: “Hear, O Israel…”. Paul is insisting that it isn’t the works of the Law, but the hearing of faith by which the Galatians received the Spirit. Luther’s remarks on this is glorious: “The human heart does not understand or believe that such a great treasure-namely, the Holy Spirit—is given only by believing what we hear.” And so this begs the question, what had the Galatians heard. For that it is worth looking at what Paul proclaimed to the Galatians when he first established churches there (Acts 13:14-14:23). Paul had heralded that Christ had obtained for all nations what Isaiah had foretold: the sure mercies of David (Is. 55:3-5). This preaching was marked by both the believing Galatian Jews and Gentiles being filled with Joy and the Holy Ghost (Acts 13:52).

DOING OR BELIEVING

It is a perennial temptation to find a righteousness we can point to and take credit for. Here’s my good behavior, my tithe record, my church attendance, my voting record, my degrees and certifications. But you are not justified by reciting the catechism properly. You are not justified by knowing the doctrine of justification by faith alone. You are blessed with faithful Abraham by trusting in God as he did. Paul says that the Gospel was preached to Abraham. What was that Gospel? It was that God’s blessing––the blessing of the Spirit––would be poured out upon all the nations. And how was this accomplished? Through Christ crucified. Nothing else. Not your filthy rags or mine.

This is what your baptism is a promise of. The deep and inner washing which only the Spirit of God can bring about. This washing gets in every corner. It cleanses every crevice. It purges the filth of the most beastly sins as well as the most respectable sins. So, having heard of Christ, having heard of His faithfulness, believe that He gives you the washing which comes by His Spirit of holiness dwelling in you.

The Kingdom Unhindered (The Continuing Adventures of Jesus #49) (King’s Cross)

Christ Church on February 26, 2025

INTRODUCTION

Paul finally meets the Jews and Christians addressed in his letter to Rome, written some three years prior, probably around 57 A.D., and picks up with his theme of the “hope of Israel” from the Old Testament fulfilled in Jesus Christ. Luke summarizes this hope as the Kingdom of God.

And just as Paul had previously explained in his letter, part of the plan was for this Kingdom to go to the Gentiles, ultimately in order to provoke the Jews to jealousy, so they would ultimately believe in the Messiah and come back into His Kingdom for the salvation of the world.

The Text: “And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans…” (Acts 28:17-31).

SUMMARY OF THE TEXT

Only three days after arriving in Rome, Paul invited the Jewish leaders to meet with him so that he could explain why he had arrived as a prisoner (Acts 28:17-20). They explained that they had not received any letters or testimony from the Jews in Judea and asked Paul to explain his teachings (Acts 28:21-22).

On a set day, when Paul explained the Kingdom of God from the Old Testament and how Jesus was the fulfillment of the promises, some believed and some did not (Acts 28:23-24). Paul reminded them of the warning of Isaiah that when Israel refused God’s Word, His salvation would go to the Gentiles (Acts 28:25-29). And Paul continued preaching the Kingdom of God for two years, with all confidence, completely unhindered (Acts 28:30-31).

THE REST OF THE STORY

According to tradition, and assuming Paul kept his plans, after those two years in Rome, he went to Spain and preached the gospel there around 62 A.D. (Rom. 15:24, 28). The Romen Emperor Nero became increasingly erratic and bitter against the Christians, and when Rome was set on fire in 64 A.D. (probably by Nero), he blamed the Christians and began a brutal persecution of them. Early church fathers record that Paul was imprisoned again during this time, and wrote his second letter to Timothy (believed to be his last): “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:6-8). He is believed to have been martyred by beheading around 67 A.D. Chrysostom said of Paul, “Rome received him bound, and saw him crowned and proclaimed conqueror.”

THE KINGDOM & HOPE OF ISRAEL

Paul’s message to the Jewish leaders was the same we have heard: the hope of Israel and the Kingdom of God (Acts 14:22, 19:8, 20:25, 26:6-7).

In the book of Daniel, Belshazzar dreamed of four beasts that represented four kingdoms, and their dominion was taken away, “And I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan. 7:13-14). And after that “the saints of the most High shall take the kingdom and possess the kingdom forever” (Dan. 7:18).

Many people misunderstand this because they miss the article “to,” – the one like the Son of man came “to” the Ancient of Days. This happened at the Ascension of Jesus, when all authority in heaven and on earth was given to Him (cf. Mt. 28:18). When was the Kingdom of God established? Jesus came, He came preaching the gospel “good news” that the Kingdom of God was “near” and “at hand” (Mt. 4:17, 23). The Kingdom has come, and the Kingdom is coming, and it will fill the whole world.

APPLICATIONS

Luke closes the book of Acts saying that Paul remained in Rome for two years, receiving everyone who came to him, “Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:31).

The last two words (in Greek) “confidently, unhindered.” These are the marks of the Kingdom: bold and unstoppable.

The word for “bold” means plain and clear speech. This marked the preaching of Peter and John: “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled…” (Acts 4:13). This boldness/plainness is what the apostles prayed for (Acts 4:29), and when the Holy Spirit filled them, this was exactly how they spoke (Acts 4:31).

This boldness is tied to the fact that they believed that the promise of the Kingdom had in fact come in the person and work of Jesus: that God had set His King on His throne forever and now all the nations will come and submit to Him (Ps. 2).

The Kingdom of God is the establishment of the Lordship of Christ over every area of life. “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5). This means the establishment of churches, families, and civil government in obedience to Christ. But from these central governments flow education, business, economics, and all the arts. This will happen because Christ has purchased it all with His blood.

But one of the central means that God intends to use is godly jealousy. Just as the gospel has gone from the Jews to the Gentiles in order to provoke the Jews to jealousy (Rom. 11:11), so too all are called to provoke one another to love and good works (Heb. 10:24). Do you see the blessing of God on another marriage? Do you see the blessing of God on another family, on another business? Will you despair or will you believe?

The Great Turnaround (Acts of the Apostles #21) (Christ Church)

Christ Church on February 26, 2025

INTRODUCTION

We come now to Luke’s account of the conversion of Saul of Tarsus. Remember that Saul is not his non-Christian name, but is rather his Hebrew name. Paul is his Roman name, not his Christian name. He goes by Saul for some years after this event. But such was the nature of this remarkable appearance that we still routinely refer to any surprising conversion as a Damascus road conversion. One moment Saul had murder on his mind, and a few moments later he was being led by the hand to the place where he would be baptized three days later.

Remember also that Saul of Tarsus was wound tight inside when the Lord appeared to him. The Lord had appeared to him directly, but the Lord had also done some preparation work in Saul’s heart beforehand through the faithful testimony of Stephen—how Stephen argued, how Stephen preached, and how Stephen died.

THE TEXT

“And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink” (Acts 9:1–9).

SUMMARY OF THE TEXT

Saul was furious. He was breathing, as Luke puts it, both threats and murder against the Christians (v. 1), and so in that frame of mind he approached the high priest (v. 1), requesting letters to the synagogues of Damascus, authorizing him to arrest and bring back to Jerusalem any followers of the Way that he found there, whether men or women (v. 2). Remembering our table of contents from chapter 1, notice that the Christian faith has spread by this point into the synagogues of Syria. As he was approaching Damascus, a spotlight from heaven shone all around him (v. 3). It is worth nothing that Lord appeared to him in Syria—remember the central point of Stephen’s speech (v. 3). Saul fell to the ground, and heard a voice asking him, “Saul, Saul, why are you persecuting me?” (v. 4). Saul asked, naturally, who was it that was speaking to him. The answer was “I am Jesus,” the one you are persecuting. The Lord Jesus then adds a quotation from the play The Bacchae by Euripides—it is hard for you to kick against the goads, which is interesting (v. 5). Saul was astonished, and so trembling, he asked what he should do. The Lord said to go into the city, and he will be told what he should do (v. 6). The men with him said nothing—they heard a voice, but saw no man (v. 7). So Saul got up, opened his eyes to discover he was blind. They led him by the hand into Damascus (v. 8). He was in this condition for three days, a suggestive note, and had nothing to eat or drink (v. 9).

THREE ACCOUNTS

There are three accounts of Saul’s conversion in the book of Acts. Recall that all three are coming from Saul and then given to Luke to record. There are variations in the three accounts, but no contradictions.

In our passage, Paul falls to the ground, blinded by the light. He heard Jesus, who told him that he would be further instructed when he was in the city. The men with him did not see the light, but heard the voice. It records they were standing.

In Acts 22:6-11, Paul is giving his defense to a rioting crowd in the Temple. This account says that the men saw the light, but did not hear the voice. And although they saw the light, they were not blinded the way Saul was.

In Acts 26:13-19, Paul is giving his testimony before King Agrippa. Here he says he saw a brilliant light and heard Jesus, who commissioned him as a minister and witness. Here he says that the men with him fell down also.

I would harmonize these accounts this way. Paul says elsewhere that he had seen Jesus (1 Cor. 9:1), which was his authorization to function as an apostle. So he saw Jesus and the light, and was blinded by the encounter. The men with him heard the sound of the voice, but could not distinguish what was said. Jesus was speaking in Hebrew (Heb. 26:14: Aramaic is a dialect of Hebrew). The men with him saw the light, but not the source of the light. They did not see Jesus, not seeing what he did. And they all fell to the ground, but had gotten back up again before Paul got up.

A COMPLETE TRANSFORMATION

We need to be reminded of what kind of person Saul was. He was a religious zealot, bigoted to the point of madness. He was an insolent persecutor, as he put it, and a blaspheming, insolent man (1 Tim. 1:13). He considered himself to be the chief of sinners (1 Tim. 1:15). He approved of the judicial murder of Stephen (Acts 7:57-8:1), and was likely one of those behind the false charges against Stephen (Acts 6:9). When the persecution broke out after Stephen’s death, Saul took the lead in that persecution, savaging the church, dragging men and women both off to prison (Acts 8:3). He made havoc of the church, destroying it. He punished Christians, and compelled blasphemy from them, on account of being exceedingly enraged against them (Acts 26:11). He imprisoned many (Acts 26:10), and when any of them were executed, Saul voted for the death penalty (Acts 26:10). The word for voice here is psephos, which means “voting pebble.” This indicates that Saul was quite possibly a member of the Sanhedrin. Although he was conflicted inside, he was nevertheless a hammer against the saints. He was proceeding to Damascus in the full fury of his wrath, and that was the moment when God determined to save him. The sovereign grace of God can reach anyone, anywhere.

SO BE ENCOURAGED

So let us return to a verse cited earlier, in order that you might draw some comfort from it. If God can save Saul, entirely and completely against Saul’s will, He can save anybody. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Timothy 1:15). When we are summoned to come to Christ for the cleansing He offers, the only thing that we contribute is the dirt. He does all the saving, and the only thing we do is get in the way. Have you stolen what was not yours to take? Christ is powerful to save. Are you given over to lust and pornography? Christ is powerful to save. Are you full of complaints, murmuring, and grumbles? Christ is powerful to save. Are you unkind to your wife? Christ is powerful to save. Are you disrespectful to your husband? Christ is powerful to save. Are you an adulterer? Christ is powerful to save. Have you murdered Christians simply for being Christians? No? But note this—even if you had done, Christ is powerful to save. And when He saves, He saves to the uttermost (Heb. 7:25).