The Book of Acts
Lesson Number 41
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
SAUL OF TARSUS CONFRONT’S JESUS
“9:1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 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. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5 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. 6 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. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 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. ” (Acts 9:1-8)
INTRODUCTION
Luke’s record now focuses on Saul of Tarsus, introduced to us in the report of Stephen’s martyrdom (7:48), and when a great persecution was unleashed against the church in Jerusalem (8:1-3). At this point, this man is opposed to Jesus, and is aggressive against His people. After consenting to the death of Stephen, he is described as “making havoc of the church, entering every house, and dragging off men and women, committing them to prison” (8:3). It is this man’s single initiative that caused the scattering of the believers in Jerusalem. Of his initiative it is written, “Therefore they were scattered abroad.” (8:4). By his own testimony, Paul’s aggression led to the death of many believers and “binding and delivering into prisons both men and women” (22:4). When the believers were executed by the authority of the high priest, Paul said, “I gave my voice against them” (26:10). He even said, “I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.” NKJV (26:11). After he became an apostle he said of this initiative, “I persecuted the church of God” (1 Cor 15:9), doing so “beyond measure,” or pressing the matter beyond all reason (Gal 1:13). He said of that period of his life, I “was before a blasphemer, and a persecutor, and injurious:” adding that he “obtained mercy, because I did it ignorantly in unbelief” (1 Tim 1:13).
This is the height of opposition to Christ – persecuting His people. There is no more clear indication of opposition to Jesus than this. This is why Paul said he was “not meet” (worthy) “to be called an apostle” (1 Cor 15:9). This is why he referred to himself as “less than the least of all saints” (Eph 3:8), and “chief” of sinners (1 Tim 1:15). Jesus said that men’s eternal destiny will, in part, be directly related to how they treated His people (Matt 25:32-46). The separation of the sheep from the goats is, in this regard, said to primarily revealed in these two circumstances: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me,” and “Inasmuch as ye did it not to one of the least of these, ye did it not to me” (Mat 25:40,45). Jesus also said that His people were chiefly made known in the love they had for one another: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). John said that the love of the brethren one for another was the evidence that they had passed from death to life: “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14).
Saul of Tarsus was the direct antithesis of this. He had an absolute hatred of the people of God, and consequently of Jesus Himself. It appears as though Satan had control of him, and that he is beyond all help. If it is true that there is no Divine initiative toward men until they want it, the future looks very gloomy for Saul of Tarsus. If it is only those who seek that find, then there are no good prospects of him coming to know Christ and enjoy the benefits of His atonement and present reign.
PAUL IS A CASE-STUDY
It is important that we consider these things, for Saul of Tarsus is something of a case-study, showing things about God that it are essential to know. Later, Paul referred to himself as a “pattern” or example of those who come to believe. Here is what he said: “Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting” (1 Tim 1:16). The words “in me first” do not refer to chronology, but to priority – like saying “in me as the foremost one,” or “as the primary example.” On the surface, it appears as though the turning of Saul was the exception, or very unusual, to say the least. Yet, there is something here that reveals the manner in which Jesus apprehends people. We must take care not to adopt a theology that causes us to be blinded to the “pattern” of which Paul spoke. There is something in his conversion that relates to those “who are going to believe on him for everlasting life.” NKJV One of the tasks to be accomplished in our review of this passage is to uncover that pattern, that example, that something that is common to all those who are brought to believe on the Lord Jesus.
CONSIDERING JESUS
It is declared in Scripture that God gives repentance. Those, for example, who instruct those who “oppose themselves” by persistence in sin, are to do so in hopes that God will “give them repentance” (2 Tim 2:25). This repentance is specifically administered by the Lord Jesus Himself. Peter has already declared that Christ has been exalted “for to give repentance” (Acts 5:31) – and He is fully able to do it.
Repentance is also described as being turned away from one’s iniquities. Peter affirmed that God sent Jesus to do this. “Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:26). Paul also alludes to this work when referring to the restoration of Israel to Divine favor. “And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob” (Rom 11:26). While this turning does involve remission – something like detaching sin and its guilt from the individual – that does not exhaust the meaning of the phrase “turn away ungodliness.” When this turning takes place, sin becomes repulsive to the one who has committed it, paining the conscience and stabbing deep into the heart. The nature of sin is seen, that it is against God, and God only (Psa 51:4). No sin will ever be forgiven that is not first hated with a “perfect hatred” (Psa 139:22). This aspect of repentance puts it beyond the reach of “the natural man” – it is outside the perimeter of natural abilities. Rarely will you hear the necessity to repent accompanied with an adequate explanation of the sin from which repentance is required. Just prior to our text, Peter admonished Simon the sorcerer to repent of his “wickedness” (8:22). Paul said that men should “repent and turn to God” – which means sin results in turning from God (Acts 26:20). Hebrews 6:1 refers to “repentance from dead works” – that is, works that are expressions of death, alienation from, and enmity toward God.
Later in this book, we will read how “God also granted to the Gentiles repentance unto life” (11:18). We know from Peter’s word that God granted it through the Lord Jesus Christ, who actually carried out the doing of it. He is the Prince and Savior who has been exalted to “give repentance.”
The Rarity of Repentance Prior to Jesus
The rarity of any direct references to men repenting prior to Christ is startling to the mind. While there are some expressions of repentance, sorrow for sin, and deep regret, the use of the word “repent” in its varied forms is exceedingly rare (repent, repentance, repenting, repented, etc).
➪ From Genesis 1:1 through Esther 10:3 (seventeen books), there is a single reference to any person repenting from sin – and even then it is not something that had taken place, but something that God desired to take place: “Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness” (1 Kgs 8:47).
➪ Job once said, “Wherefore I abhor myself, and repent in dust and ashes” (Job 42:6) – although he had not sinned (Job 2:1).
➪ The entire book of Psalms does not contain the word “repent” in any of its forms concerning the sin of men. It only mentions God repenting, or men not repenting (90:13; 106:45; 110:4; 135:14). The Psalms contain frequent penitential expressions, but they are never called repentance or repenting (Psa 32:5; 38:3,4,18; 40:12; 41:4; 51:1-16; 69:5,10; 73:21, 22; 106:6; 119:176).
➪ Jeremiah referred to men who did not repent (Jer 8:6). He referred to Israel repenting (Jer 31:19).
➪ Through Ezekiel God told Israel to “Repent, and turn yourselves from your idols” (Ezek 14:6) – something they had not done to that point.
It is certainly out of order to develop a teaching concerning repentance that is founded on human analysis – and that is not my intention. Rather, I seek to accent the marvelous effects of the sin of the world being taken away by Jesus Christ. It was this marvelous accomplishment that led to His exaltation and His consequent empowerment to “give repentance and remission of sins.” While there were occasions prior to His enthronement of men deploring the fact that they had sinned, and of them turning away from iniquity, they were few and far between. Their repentance was also not of the same order as that which is now given by Jesus, “God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:40).
Without being overly systematic in this matter, here are some of the things that are involved in repenting from sin.
➪ Associating sin with offending God (Psa 51:4).
➪ A hatred of sin itself (Psa 97:10).
➪ Conversion, or change (Acts 3:19).
➪ Turning to God (Acts 26:20).
➪ The awareness of God’s goodness (Rom 2:4).
➪ A sense of helplessness (Psa 38:4)
➪ Self abasement (Job 42:6; Ezek 20:43).
➪ The fear of God (Prov 16:6; Jer 32:40).
➪ A strong desire for forgiveness (Psa 51:9).
➪ A fervent desire for purity (Psa 51:10).
➪ A submissive spirit (Acts 2:41; 9:6).
➪ A profound sorrow (2 Cor 7:9-10).
➪ Acknowledging the truth (2 Tim 2:26).
➪ Mourning (James 4:9).
The objective of these observations is not merely to compile a listing. It is rather to confirm the complexities of repentance that require Divine involvement. When the Scriptures declare that Jesus has been exalted to “give repentance,” an abundance is being said. Now, we will behold the doctrine being lived out when Saul confronts the Christ.
SAUL IS NOT SEEKING JESUS
Saul of Tarsus is not seeking for Jesus, but he will find that Jesus is seeking for him. In fact, it is at the point of our text that Jesus apprehends Saul – a work to which Paul referred in his letter to the Philippians (Phil 3:12). There is no record of anyone praying for Saul, or any focused effort among the saints devoted to bringing him to Christ. Here, however, is a case where Jesus inserted Himself into Saul’s life, forcing him to confront and consider Him. Were this text not in Scripture, some would argue that such a thing is not possible – that it is interfering with man’s free will. Notwithstanding this theoretical objection, here is a revelation of a way in which the exalted Christ worked. He forced Himself into Saul’s life, arresting his attention, engaging his mind, and eliciting a response from him. This was a confrontation Saul could not ignore. In this regard, it was unlike the visitation of the Savior to Jerusalem, of which visitation they had not absolutely no effective knowledge (Lk 19:44).
When Jacob wrestled with an angel, he acknowledged after the fact, “Surely the Lord was in this place; and I knew it not” (Gen 28:16). After an angel had appeared to Menoah and his wife (soon-to-be parents of Samson), he said: “We shall surely die, because we have seen God” (Judges 13:22). In former times, and with few exceptions, the revelation of God was generally subdued, thus making it more tolerable. That is why assessments were often made after the fact. But this will not be the experience of Saul of Tarsus. Before the experience is finished, Saul will have a most precise knowledge of who he is confronting. He was living in a the day of the opened heavens, even though he was not at all aware of it. When the glorified Christ appears to him, he will know he is not confronting a man, or even an angel. He will immediately recognize that this is someone who can be appropriately referred to as “Lord,” and he will inquire concerning what he should do, being perfectly submissive.
BACK TO SAUL OF TARSUS
“ 9:1 And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord . . .”
The church had found an aggressive foe in Saul of Tarsus. Prior to this, the opponents of the Gospel, waited until the preachers and teachers came into their court, so to speak. The initial opposition came from the Temple authorities, when Peter and John were preaching in Solomon’s court (Acts 4:1-2). They did not, however, hunt them down initially. The times following that initial confrontation, when the religious leaders opposed the apostles, they were “in the Temple” (Acts 5:20). Now, however, there arises an opponent who will pursue the saints, engaging in an effort to discover them wherever they are. Owing to His ignorance and unbelief 1 Tim 1:13), Satan has found someone through whom he can “make war” against those who “keep the commandments of God, and have the testimony of Jesus” (Rev 12:17). Saul of Tarsus is not a moral wretch, nor is he a political zealot. He is a devout Jew, serious about keeping the Law and maintaining a good conscience (Phil 3:6; Acts 23:1). Yet, because he did not know Christ or believe the Gospel of Christ, he became a vessel through whom the devil could work. All of this was under the government of Jesus, to be sure. However, it does provide us an example of the impact of a lack of spiritual understanding. It also confirms the inadequacy of the human intellect – even a devoted and disciplined intellect – to arrive at an accurate knowledge of the Lord Jesus Christ. This fact was also confirmed in the Ethiopian eunuch.
THREATENING AND SLAUGHTER
“And Saul, yet breathing out threatenings and slaughter . . .” Other versions read, “breathing threats and murder,” NKJV “murderous threats,” NIV “bringing with desire to put to death,” BBE “full of threats and deadly hatred,” MRD “uttering threats with every breath, and was eager to kill,” NLT “threatening with ever breath and eager to destroy,” LIVING “trying to scare . . . threatening to kill them,” IE “still drawing his breath hard from threatening and murderous desire,” AMPLIFIED and “kept up his violent threats of murder.” GNB
Breathing
The words “breathing out” are translated from a single word meaning, “to breathe, inhale,” THAYER and “to blow of breathe upon.” LIDDELL-SCOTT The word can mean both inhale and exhale – as though what Saul had breathed in, he now breathed out. That is, he had breathed in the death of Stephen, consenting to his death, and now he was breathing out the murder of the other disciples. He was like a snorting warhorse wading into the thick of the battle against the Lord Jesus Christ. He was determined, aggressive, and consistent. Paul himself said of his former aggression against the saints that he was “exceedingly mad against them” (Acts 26:11).
Threatenings
By “threatenings,” the text means that Saul declared he would do harm to anyone devoted to Jesus. He spoke against them, opposed them, and declared himself to be their enemy.
“Slaughter”
This word means “murder,” THAYER “killing,” FRIBERG “to deprive a person of life by illegal, intentional killing,” LOUW-NIDA and “massacre.” LEH
Of this part of his life Paul said, “And I persecuted this way unto the death, binding and delivering into prisons both men and women” (Acts 22:4). He stated, “and when they were put to death, I gave my voice against them” (Acts 26:10).
Saul’s Rationale
Saul engaged in this aggression against the followers of Jesus, thinking that he was serving God in the process. He said to Agrippa, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth” (Acts 26:9). Once he was standing in the fuller light of the knowledge of the glory of God, he assessed himself during that time as being “a blasphemer, and a persecutor, and injurious” (Acts 26:9).
Because Saul considered the message of Christ to be blasphemy, and nothing more than a delusion, he felt those who were of that way to be worthy of death. With him this was more than personal hatred. He no doubt saw such people as corrupting the Jewish people, classing them among those whom the Law declared to be worthy of death.
The Law said, “And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death” (Lev 24:16). And again, “And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee” (Deut 13:5).
Later, after entering the promised land under the leadership of Joshua, the officers of the people told Joshua, “Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage” (Josh 1:18).
Something to Be Seen
The reason for Saul’s aggression against the believers was his ignorance of Christ. He thought incorrectly about Jesus, and was thus moved against Him and those who followed Him. Wrong thinking still moves people to do wrong things – particularly when it involves incorrect views of Jesus Christ. Men do not have the option of being incorrect about Jesus. If it is true that the Gospel is the record God has given of His Son (1 John 5:10-11), then men do not have the right to be wrong about Him. It is never innocent to be exposed to the truth, and yet maintain a distorted view of it. Even if the individual acts within the framework of a good conscience, thinking himself to be the servant of God, it does not change the fact that he is wrong. Saul was acting in a good conscience, fully persuaded that he “ought” to do what he could to stamp out the influence of Jesus of Nazareth. Yet, the truth of the matter was that in his very deeds he was “a blasphemer, and a persecutor, and injurious” (1 Tim 1:13). Until the day he died, he carried a sense of profound shame for what he did against the church. He wrote to the Corinthians, “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God” (1 Cor 15:9). He wrote to the Ephesians that he was “less than the least of all saints” (Eph 3:8). He wrote to Timothy, “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 Tim 1:15).
Profound sin, although graciously forgiven, has grievous after-effects. This is confirmation of its seriousness. It also accents the greatness of Divine mercy.
THE DISCIPLES OF THE LORD
“ . . . against the disciples of the Lord . . .” Other versions read, “the Lord’s disciples,” NIV “the Lord’s followers,” NLT “every Christian,” LIVING “learners of the Master,” INTERLINEAR and “followers of the Lord,” GNB
As used in Scripture, a “disciple” is “a learner, pupil,” THAYER “one who directs his mind to something, learner; in a technical sense, apprentice,” FRIBERG “follower,” UBS “a person who is a disciple or follower of someone,” LOUW-NIDA “adherent.” GINGRICH
There are two facets of life that are involved in being a disciple: the mind (learning), and conduct (following). No person is a disciple of Jesus who is not in the process of learning from Him. Neither, in deed, is it possible to be a disciple os Jesus if one is not following Him, shaping his life according to his exposure to Jesus.
Not only were the twelve disciples unique men in the body of Christ, they are premier examples of a real disciple. They were always with Jesus, and they were always learning from Him. They further shaped their lives around Jesus, going where He went, saying what He said, and doing what He did. When they went out, they went in His name and preached His message. They always did what He told them to do – whether it was rowing a boat to the other wise of the sea, feeding the multitude, catching fish, or going out to preach.
Now, if this is the definition of a disciple, the modern church is presenting a distorted and confusing picture. As a whole, it is not doing good in either learning or following. This is a most serious condition, and is not to be taken lightly. Jesus faced a generation of Jews that were similar to this – claiming to be followers of Moses, yet neither learning from him nor doing what he said. Jesus called their leaders “blind guides” and “hypocrites” (Matt 23:15-16). With great sternness He told them, “But in vain they do worship Me, teaching for doctrines the commandments of men” (Matt 15:9). He told that generation they would be condemned because they had not taken advantage of what God had sent to them (Matt 12:41-42). And why did He speak in such a manner? It was because they were not what they said they were. They said they were Jews, but “inwardly” they were not (Rom 2:29). They said they were disciples of Moses, but they were not learning from him or following him (John 9:28). They said they were the children of Abraham, yet they did not have the traits of Abraham (John 8:39).
And, what will Jesus say of this generation, who say they are Christians, and yet have the traits of the world. What will be said of those who say they are followers of Jesus, yet they do not take up their cross daily and follow Him? And how will it go for those who say they are students of Jesus, yet are not learning from Him, remaining in a state of perpetual ignorance? I do not doubt that, were He here inj the body, He would employ the word “hypocrites” quite often.
In my judgment, this is one reasons why the name “Christian” is preferred by many. While, of itself, it is a good word, meaning “of or pertaining to Christ,” it has been watered down so that it has no longer has any arresting meaning in the minds of the people. The association with Christ Himself has been stripped from the modern perception of the word. If overnight God changed the language of the people so that they said “disciples of the Lord,” or “followers of Christ” in the place of “Christian,” it would introduce mass confusion.
Luke’s Manner
The manner in which the Luke refers to the people of God continues to intrigue me. It is not at all the way in which our peers refer to them.
➪ “The church” (2:47; 5:11; 8:1,3; 11:22,26; 12:1,5; 13:1; 14:27; 15:3,4; 18:22; 20:17,28).
➪ “Disciples” (Acts 6:1,2,7; 9:1,19,25,26, 38; 11:26,29; 13:52; 14:20,22,28; 15:10; 18:23; ,27; 19:9,30; 20:1,7; 21:4,16).
➪ “Believers” (5:14).
➪ Those who “believed” (2:44; 4:32; 19:18; 22:19).
➪ Those who were of “the way” (9:2; 19:9,23; 22:4; 24:14).
➪ “Christian” (11:26; 26:28) – what they were called by outsiders.
When referring to those in Christ, the term “disciples” is the one most frequently used in this book. It is strange that it is used so infrequently in our day.
SAUL’S AGGRESSIVENESS
“ 1b . . . went unto the high priest. 2 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.”
Some details concerning Saul’s aggression against the disciples of the Lord will now be provided. This will set the stage for his apprehension by Jesus. He will not be found praying, or seeking the Lord, or asking for more information about Jesus of Nazareth. He will rather be found while engaged in an initional and aggressive initiative against the Lord Jesus Himself.
WENT UNTO THE HIGH PRIEST
“ . . . went unto the high priest . . .” Other versions read, “went to the high priest in Jerusalem.” LIVING
Under the Law, the high priest held the highest office. His responsibilities included the following.
➪ Offer sacrifices (Lev 4:4-17; 2:2,16).
➪ Designate subordinate priests (Num 4:19).
➪ Set the showbread on the table within the Holy Place (Lev 24:8).
➪ Offer the first fruits to the Lord (Lev 23:10-11Deut 26:3-4).
➪ Pronounce holy benedictions on the people (Num 6:22-27).
➪ Teach the Law (Lev 10:8-11).
➪ Light the lamp in the Holy Place (Ex 28:20-21; Lev 24:3-4).
➪ Keep the sacred fire from the altar burning (Lev 6:12-13).
➪ Responsible for the care of the sanctuary (Num 4:5-15; 18:1,5).
➪ Count the people (Num 1:3).
This is not intended to be a thorough listing. My objective is to point out the thrust of the high priest’s ministry – a thrust that was mandated by God Himself.
In drawing a parallel between the office of the high priest and the work of the exalted Christ, the book of Hebrews provides an overview of the office of the high priest under the Law. This narrows down the focus of the ministry of the high priest defining it as relating to “things pertaining to God.”
➪ MATTERS HAVING TO DO WITH GOD. “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins” (Heb 5:1). “For every high priest is ordained to offer gifts and sacrifices” (Heb 8:3). The high priest was never intended to be a civil authority – that was the role of Moses, and later of the kings. He was never intended to be a military leader – that was originally the role of Joshua, and later of other special men. The high priesthood was an office that had exclusively to do with matters pertaining to God – that is, with the relationship of the people with God.
➪ ABLE TO HAVE COMPASSION ON THE PEOPLE, AND THUS EFFECTIVELY INTERCEDE FOR THEM. “Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Heb 5:2). Being taken from the people themselves, the high priest could enter more fully into his intercessions and representations of them before the Lord. His role was not to represent them to the governor or king, but before the Lord Himself.
➪ DIVINELY APPOINTED. “And no man taketh this honor unto himself, but he that is called of God, as was Aaron” (Heb 5:4). This was not a political office, nor was it one that was managed by the people. It was strictly controlled by the Lord. At the first, God chose who would be high priest – Aaron. The high priesthood was then maintained through his bloodline.
➪ MAKE ATONEMENT. “Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others” (Heb 9:25). The matter of sin had to be regularly addressed, because God cannot countenance iniquity. No other work or ministry was allowed to upstage the work of dealing with sin, offering the gifts and sacrifices ordained by God to keep a lively consciousness in both the high priest and the people concerning sin.
By the time Jesus came into the world, and throughout the record of the apostles’ activities, the office of the high priest had been greatly corrupted. It bore little resemblance to its intended objective.
➪ The high priest had a palace (Matt 26:3; Mk 14:54; John 18:15).
➪ The high priest had a militia (Matt 26:47; Mk 14:43-47; John 18:6).
➪ The high priest had maids (Mk 14:66).
➪ The high priest had servants (John 18:26).
➪ With scribes and elders, held legal proceedings against Jesus (Matt 2657-66; Mk 14:53-64; John 18:13-26).
➪ Opposed and took action against the apostles (Acts 4:6l 5:17,21,24,27; 23:2; 24:1-2)
➪ Opposed Stephen (Acts 7:1).
When there is an environment of carnality and spiritual artificiality the effects are two-fold. First, the truth is blocked so that it cannot be perceived or understood. This is precisely why Jesus told such people they could not hear His word. “Why do ye not understand my speech? even because ye cannot hear my word” (John 8:43). A worldly mindset causes a growth to form over the spiritual ears and heart of the individual. It creates a condition referred to as being “uncircumcised in heart and ears” (Acts 7:51). There is no resource found in the human nature than can correct this condition. No amount of scholarship, study, or other forms of intellectual discipline can resolve the dilemma created by carnality – being fleshly, or worldly-minded.
The religious leaders among the Jews had created an environment in which iniquity could flourish because it was sanctioned by their approach to the Law. Jesus referred to their approach as:
➪ “Your tradition” – something that transgressed the commandment of God (Matt 15:3), and “made the commandment of God of none effect” (Matt 15:6; Mk 7:13).
➪ “The tradition of men,” by which they laid “aside the commandment of God” (Mk 7:8).
➪ “Your own tradition,” which required that they “reject the commandment of God” (Mk 7:9).
➪ “The commandments of men,” which voided their worship of God, causing it to be “vain” (Matt 15:9; Mk 7:7).
Jesus spoke harshly concerning the religious leaders, rarely displaying the slightest bit of tolerance for them. He:
➪ Declared that they said, but “do not” (Matt 23:3).
➪ Called them “blind guides” (Matt 23:16,24).
➪ Said they bound “heavy burdens” on people, yet would not lift a finger to move them (Matt 23:4).
➪ Did “all their works” to be “seen of men” (Matt 23:5).
➪ Loved the main places, where they were more conspicuous (Matt 23:6).
➪ Called them “hypocrites” (Matt 23:13,14,15,23,27).
➪ Affirmed that they “shut off the kingdom of heaven from men” NASB (Matt 23:13).
➪ “Devoured widows houses” (Matt 23:14a).
➪ For pretense made long prayers (Matt 23:14).
➪ Compassed sea and land to make a single proselyte, then made him twice the child of hell that they were (Matt 23:15).
➪ Called them “fools and blind” (Matt 23:17,18, 24).
➪ They omitted the weightier matters of the Law, namely “judgment, mercy, and faith” (Matt 23;23).
➪ Were like whitewashed tombs that appeared beautiful outwardly, but were filled with “dead men’s bones and all uncleanness” (Matt 23:27).
➪ Were filled with “hypocrisy and iniquity” (Matt 23:28).
➪ Were the children of those who killed the prophets (Matt 23:31).
➪ Were “serpents” and a “generation of vipers” that could not escape “the damnation of hell” (Matt 23:33).
➪ Warned His disciples to “Beware of the leaven of the Pharisees and Sadducees,” referring to their teaching (Matt 23:6,12).
➪ Warned His disciples to “Beware of the scribes,” who liked the main places (Lk 20:46).
The conduct of these men was mandated by their religion. Because the truth of God is calculated to impact upon the entirety of life, the corruption of it in the minds of men also causes thorough corruption. There is no more potentially dangerous or corrupt person than the one who is in bondage to perverted religion. This is because their religion sanctions what they do, therein searing their conscience.
The religion of the Jewish leaders, compiled by mixing the traditions of men with corrupted views of Scripture, produced groups like the Pharisees, Sadducees, Scribes, and the Council (Sanhedrin). These groups working together with the high priest, were instrumental in the death of Jesus, the arrest of the apostles and the attempt to quiet them, and the stoning of Stephen. Now the office of the high priest will issue letters authorizing the arrest, incarceration, and death of the followers of Jesus.
WICKED COMMUNICATION
“ . . . And desired of him letters to Damascus to the synagogues . . .” Other versions read, “letters of authorization.” GWN
The journey to Damascus from Jerusalem was about one hundred miles, and involved crossing the Jordan River.
The Authority of the High Priest
Observe how the high priest, located in Jerusalem, exercised authority over the synagogues of that area. Although the high priest was to major on “things pertaining to God,” the office had been become so corrupted that it was now more related to government, and authority over men. The high priest did have some judicial duties, but they related more to the settling of personal disputes and the administration of any required punishment (Deut 17:8-13). The office was never intended to be what it had become during the time of our text.
I have observed over the years a marked predilection among men to use religion as a means of gaining authority over the people. This was not confined to Judaism, but found its way into Christianity as well. The Roman church pioneered this kind of approach, and it has now proliferated into nearly the whole of Christendom. All of this contradicts a specific word that was given by Jesus to His apostles – those who were placed “first” in the body of Christ (1 Cor 12:28). Jesus said, “But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Matt 20:25-28).
Damascus
No reason is provided for Saul singling out the city of Damascus. It is clear from verses ten and thirteen of this chapter that there was a group of believers in that area. In fact, word had already reached the brethren there concerning the havoc that Saul had wreaked against the saints in Jerusalem (9:13).
Although Damascus is mentioned forty-five times from Genesis through Zechariah, this is the first mention of it in the New Covenant Scriptures. It is the most ancient city of Syria, and is first mentioned in Genesis 14:15, and was the city from which Abraham’s steward, Eliezer, came (Gen 15:2). Syria, in which it was located, was a land long noted for opposition to the children of Israel.
THE WAY
“ . . . that if he found any of this way, whether they were men or women.”
Nearly all other versions read, “the Way.” NKJV Other variations read “that way,” GENEVA “this course,” MRD “the Way [of life as determined by faith in Jesus Christ],” AMPLIFIED “the Lord’s Way,” CEV “the Way of the Lord,” GNB and “the way of Christ.” GW
The words “this way” come from the Greek expression th/j o`dou/. As used in this text, it has the following lexical meaning. “A course of conduct, a way (i.e. manner) of thinking, feeling, deciding,” THAYER “a manner of living and acting, way of life, type of conduct,” FRIBERG “a way of doing, speaking,” LIDDELL-SCOTT and “way of life or acting, conduct.” GINGRICH Robertson says of this word, “A common ,method in the Acts for describing Christianity as the Way of life.” ROBERTSON‘S WORD PICTURES
This expression is also found in the following texts.
➪ “But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus” (Acts 19:9).
➪ “And the same time there arose no small stir about that way” (Acts 19:23).
➪ “And I persecuted this way unto the death, binding and delivering into prisons both men and women” (Acts 22:4).
➪ “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets” (Acts 24:14).
➪ “And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter” (Acts 24:22).
It is apparent from the above texts that “the way” includes both a manner of life and the doctrine that has been embraced – which doctrine compels one to live in a certain manner and with a specific objective.
This way of describing how a person lives is seen throughout Scripture. Life is perceived as traveling on a thoroughfare that leads to a particular destination. Some of the expressions that shape our thinking on this matter are as follows.
➪ “The WAY of the Lord” (Gen 18:19; Judges 2:22).
➪ “The WAY of the earth” (Josh 23:14).
➪ “The WAY of his father” (1 Kgs 22:52).
➪ “The WAY of sinners” (Psa 1:1).
➪ “The WAY of the righteous” (Psa 1:6).
➪ “The WAY of the ungodly” (Psa 1:6).
➪ “The WAY of Thy testimonies” (Psa 119:14).
➪ “The WAY of lying” (Psa 119:29).
➪ “The WAY of truth” (Psa 119:30).
➪ “The WAY of His saints” (Prov 2:8).
➪ “The WAY of the evil man” (Prov 2:12).
➪ “The WAY of good men” (Prov 2:20).
➪ “The WAY of the wicked” (Prov 4:19).
➪ “The WAY of life” (Prov 6:23).
➪ “The WAY of righteousness” (Prov 8:20).
➪ “The WAY of understanding” (Prov 9:6).
➪ “The WAY of a fool” (Prov 12:15).
➪ “The WAY of transgressors” (Prov 13:15).
➪ “The WAY of the slothful man” (Prov 15:19).
➪ “The WAY of man” (Prov 21:8).
➪ “The WAY of the just” (Isa 26:7).
➪ “The WAY of holiness” (Isa 35:8).
➪ “The WAY of peace” (Isa 59:8).
➪ “The WAY of the heathen” (Jer 10:2).
➪ “The WAY of life, and the WAY of death” (Jer 21:8).
➪ “The WAY of the meek” (Amos 2:17).
➪ “The WAY of God” (Matt 22:16).
➪ “The WAY of salvation” (Acts 16:17).
➪ “The WAY of truth” (2 Pet 2:2).
➪ “The WAY of Balaam” (2 Pet 2:15).
➪ “The WAY of Cain” (Jude 1:11).
There are thirty-one expressions that confirm that what one thinks dictates the way that they live. No person lives out of harmony with the perspective of life they have adopted.
We are living in a time when this fact has been blurred. There are even some who deride living in a strict manner, saying that we should adapt to our environment in order to reach it. This is in sharp conflict with prophecy, the words of Jesus, and apostolic doctrine.
➪ Prophetically, Isaiah foretold the time of salvation as one in which people would live in a certain manner. He depicted that life as sojourning on a highway that was raised up by God Himself. “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there” (Isa 35:8-9).
➪ Jesus spoke of both life and death as a way. “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mat 7:13-14).
➪ The apostolic doctrine speaks of as new and living way. “By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb 10:20). They also spoke of the danger of getting off of “the way.” “And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed” (Heb 12:13), and of those who have “forsaken the right way” (2 Pet 2:15).
The Implications of the Text
The fact that Saul of Tarsus sought authority to arrest and incarcerate those who were of “the way” confirmed that there were ways in which they could be identified. The text does not suggest that he would make his determinations by interrogation. When he went into the synagogues of Damascus, there was some way in which followers of Christ would be evident or apparent. Their speech and manner would in some way distinguish them. Their preferences and love for one another must also have been glaringly apparent. How else could they be known?
In our time, an approach to Christianity has been taken that makes it nearly impossible to distinguish professing Christians. Often they speak and act like the world – which, according to the Scriptures, would mean that they were, in fact, worldly. Those who walk in a certain way are considered to be of that way, belonging to it.
Under the First Covenant the people were strictly charged concerning their manners, “And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them” (Lev 20:23). “Learn not the way of the heathen” (Jer 10:2). Again, they were warned not to get into a state of mind where they would say “We will be as the heathen” (Ezek 20:32).
In Christ we are solemnly admonished, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Cor 6:14). And again, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17). It is an absurdity unworthy of embracing that after Jesus delivered us from this present evil world (Gal 1:4), and chose us out of it (John 15:19), that He would think nothing of us retaining its manners. Those who make an effort to justify adopting the ways of the world are only betraying their oneness with it.
THE AUTHORITY OF CORRUPT RELIGION
“ . . . he might bring them bound unto Jerusalem.”
The authority by which Saul set out to arrest, incarcerate, and put to death those who were following Christ, was religious authority – corrupt religious authority. The power of such a religion is seen in the fact that Saul did this in all good conscience, thinking he was serving God – when nothing could possibly have been further from the truth (Acts 26:9-10).
Those who exalt the right to human opinion in matters of religion overlook the bondage that is fostered by error. They also fail to consider the power of a personal persuasion, and what it can move a person to do – as seen in Saul of Tarsus. All of this accents the need to embrace the truth alone. Both truth and error have a staggering impact upon the mind and heart. When exposed to either of them, we cannot remain neutral.
DIVINE INTERVENTION
“ 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven . . .”
In this text we are going to be exposed to a heavenly manner that is not commonly acknowledged. Perhaps you have heard it said that God will never force himself upon a person. Whatever is intended by that expression, it certainly is contradicted in this text. Here, that is precisely what the Lord does, intruding into the life of Saul of Tarsus without any invitation whatsoever. Saul is not seeking Christ – in fact, he is dominated by a hatred of Him and those who follow Him. Jesus will now make Saul consider Him. He will not let him get to Damascus to persecute His people. He will stop his evil intention, and even smite him down to the ground. However, the Lord will not bring him to desolation, as He did Sodom and Gommorrah (Gen 19:25), Pharaoh and his army (Ex 14:28; 15:4), Nadab and Abihu (Lev 10:1-2), Uzzah (2 Sam 6:6-7), Ananias and Sapphira (Acts 5:5,10), and others. He will rather change the course of the life of Saul as he did those who were building a city and a tower in the plain of Shinar (Gen 11:7-8), or Israel, when He “sold them into the hands of their enemies” (Judges 2:14).
God can give life, take life, or change the course of ones life – and do so at will, without the consent of men, and in spite of all of their intentions and activities. This is the God to whom Nebuchadnezzar was introduced when it was confirmed to Him by experience that before God “all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?” (Dan 4:35).
The exalted Christ, in whom the fulness of the Godhead dwells bodily, conducts Himself in the same manner. The borders of possibility are defined by His will, not His power – for there is nothing He wills that is beyond His power to accomplish. He makes alive whomever He wills, for He has power to do so. That is why He said, “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will” (John 5:21). Our text provides a sterling example of that very thing.
SUDDENLY
“And as he journeyed, he came near Damascus: and suddenly . . .” Other versions read, “suddenly a light from heaven shone around him,”: NKJV “flashed around him,” NASB “flashed all around him,” CJB “there was poured upon him light from heaven,” MRD “a brilliant light from heaven spotted down on him,” LIVING “suddenly lazed around him,” PHILLIPS and “about-gleam-flings light out of the heaven.” INTERLINEAR
Paul refers to this incident in Acts 22:6 before the Jewish council: “And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me” (Acts 22:6). He also referred to it before king Agrippa: “At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me” (Acts 26:13). There we learn that this happened at Noon – when the sun was at its zenith. When, therefore, the light of nature was at its peak, there came a light from heaven that was exceedingly bright, reducing nature’s light to insignificance.
“Suddenly”
The word “suddenly” means “unexpectedly,” THAYER “immediately . . . pertaining to an extremely short period of time between the precious state or event and a subsequent state or event,” LOUW-NIDA and “in an instant.” LEH Here is something that only can be induced by Deity: something, sudden, unexpected, totally altering the condition, and focused.
Among men, for something productive to take place, considerable preparation is required. Things that are sudden and unexpected are not generally productive, but are disruptive in nature, and often even destructive. But it is not always this way regarding things that issue from heaven.
While Saul was not reckoning on anything like this suddenly occurring, those who are in Christ Jesus can live with this in mind, and even derive great consolation and hope from it. The second appearing of our Lord will be in this manner. Jesus said of His return, “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch” (Mark 13:35-37). Speaking of the way in which He will return Jesus said, “I come quickly” (Rev 3:11; 22:12,20). By faith the saints live in the hope of a sudden, climactic, and glorious interruption in the affairs of men. It will be a time when all wickedness will come to a grinding halt, and “the righteous will shine forth in the Kingdom of their Father” (Matt 13:43).
A LIGHT FROM HEAVEN
“ . . . there shined round about him a light from heaven . . .”
Heaven is larger than earth, and is vastly superior to it. Yet, an overpowering light is issued from heaven, and focused on a single geographical location, at a specific point in time, and on a singular individual. That is how exacting and precise heaven’s involvement with men can be!
“Shined Round About Him”
Jesus did not allow Saul to even get to Damascus – much less fulfill what he had determined to do there. By saying the light “shined round about him,” the text means it was focused upon him. He had become the object of Divine attention, and there was not a thing he could do about it.
The words “shined round about” are translated from a single Greek word – perih,strayen. The word means, “to flash around,” THAYER “giving out light with lightening quality . . . shine around someone,” FRIBERG and “shine very brightly on an area surrounding an object – to shine brightly around, to flash around.” LOUW-NIDA
As in the natural creation, light, or illumination, precedes all work in the new creation. Here there is an outward circumstance that will precisely parallel what will take place within Saul of Tarsus.
Satan Is Repelled
The prince of the power of the air had blinded Saul’s mind concerning Jesus Christ, and was compelling him to carry out a malicious intent against the believers. Yet, just as suddenly as this light flashed upon and around Saul, so it brought an abrupt conclusion to Satan’s delusion. This occasion was so significant, that it caused the mission in which Saul was engaged to be suddenly terminated. Something was taking place that overshadowed Saul’s intention, and he knew it.
It seems to me that it is order for believers to live out their lives with a keen awareness of the suddenness with which everything can be altered, and the abruptness with which natural intentions can be ended. It is no wonder that James counseled those who lived as though they were guaranteed long and tranquil lives, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that” (James 4:15). This is too difficult for those who are not living by faith. It is, however, something that is not only imperative for those who are strangers and pilgrims in this present evil world, but pleasant as well. Such people live with Divine workings in mind.
SAUL IS APPREHENDED WITHOUT SEEKING
“ 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?”
In his letter to the Philippi an church, Paul referred to the time when he was “apprehended of Christ Jesus,” or when Christ “laid hold of,” NIJV or “took hold of” NIV him (Phil 3:12). Other versions read, “taken possession of,” DARBY “Jesus the Messiah took me,” MRD “first possessed me,” NLT “made me His own,” RSV “I have been embraced by Christ Jesus,” ISV “I was captured by Christ Jesus,” WILLIAMS and “Christ Jesus (the Messiah) has laid hold of me and made me His own.” AMPLIFIED
The phrase used in Philippians 3:12 is admittedly a strong one, and contradicts a lot of notions concerning the role of volition and seeking in the obtaining of salvation. The word “apprehended” is translated from the Greek word katelh,fqh (kat-elaf-tha). This word has the following lexical meaning. “To lay hold of so as to make one’s own, to obtain, attain . . . to take into oneself, to appropriate . . . to seize upon, take possession of,” THAYER “to seize, grasp with force; overpower, gain control over,” FRIBERG and “to acquire, to attain, to obtain, to take.” LOUW-NIDA
However this definition may impact upon one’s theology, there is absolutely no question about the meaning of the word. It is used in the same sense several times in Scripture. I have highlighted the words that are translated from the Greek word used in Philippians 2:13.
➪ “And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not” (Mark 9:18).
➪ “And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst. They say unto him, Master, this woman was taken in adultery, in the very act” (John 8:3,4).
➪ “Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth” (John 12:35).
➪ “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain” (1 Cor 9:24).
➪ “But ye, brethren, are not in darkness, that day should overtake you as a thief” (1 Thess 5:4).
There are also texts in which the apprehension has to do with understanding, attaining, or comprehending (John 1:5; Acts 4:13; 10:34; Rom 9:30; Eph 3:18). However, all of those texts have to do with men taking hold of, or comprehending, the truth or righteousness of God. When speaking of Deity, however, this is not the sense of the word, as though God was comprehending or discerning something. If there is any question about this in the minds of men, the text before us will confirm precisely how Jesus took hold of Saul of Tarsus. It certainly was not merely by comprehending him. He did not pummel him into subjection – Divine power does not need to do that. There is a sense in which Divine power dries up natural strength, rendering the individual physically helpless.
SUBDUED IN AN INSTANT
“And he fell to the earth . . .” Other versions read, “and he fell to the ground,” NKJV “and he went down on the earth,” BBE “and falling on the ground,” DARBY “having falling upon the earth,” YLT and “He dropped to the ground.” ISV
There are a few souls in history who have confronted the Lord in a more direct manner, without the buffer of human intervention. One time when an angry God spoke to Moses and Aaron saying He was going to consume the people “in a moment,” they “fell upon their faces” (Num 16:43) – and they knew who He was! Another time, when a group of soldiers from the high priest came to arrest Jesus, “they went backward, and fell to the ground” when He identified Himself (John 18:6). Once, when an angel from heaven spoke to Daniel he “fainted, and was sick certain days” (Dan 8:27). Another time when Daniel saw a great vision, “there remained no strength” in him, and he “retained no strength” (Dan 10:8). When the glorified Christ appeared to John the beloved, who was living in favor with Him, John testified, “I fell at His feet as dead” (Rev 1:12).
All of these appearances, including the one of our text, were only attended by a partial glory. The fulness of Divine glory did not burst upon any of these people, else they would not have survived. When Jesus returns in all of His glory, His enemies will make an attempt to flee, not to fight (Rev 6:16-17). No mortal can stand before the fulness of Divine glory. Indeed, not even the massive and complex creation can do so (Rev 20:11).
In Our Time
The point here is that in our time there has been a significant loss of the knowledge of the glory of God within the modern church – if, indeed, there has ever been any awareness of it there. Conversion is pointedly described as “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). That knowledge has a calculated effect upon those who receive it, just as surely as that light from heaven had an effect upon Saul of Tarsus. Saul did not lift up a sword, make effort to walk brashly into the light, or even to run from it. Whether men wish to acknowledge it or not, there is such a thing as a confrontation with Christ Jesus that cannot be ignored. The ultimate example of this will be when He returns again, and “every eye shall see Him” (Rev 1:7). If men will be sensitive to it, and not be ignorant of their visitation as Jerusalem was (Lk 19:44), the Gospel of Christ will bring them face to face with the Lord’s Christ, just as surely as it did on the day of Pentecost, in Solomon’s porch, in the city of Samaria, and with the Ethiopian eunuch. It is in this sense that the Gospel of Christ is “the power of God unto salvation” (Rom 1:1 6).
A VOICE
“ . . . and heard a voice saying unto him, Saul, Saul, why persecutest thou Me?” Other versions read, “why are you persecuting Me?” NKJV “why are you attacking me so cruelly?” BBE and are you persecuting Me [harassing, troubling, and molesting Me]?”AMPLIFIED
Following His enthronement there were not many occasions when Jesus appeared, or spoke to, those upon earth.
➪ STEPHEN. He appeared to Stephen when he was about to be stoned to death. “But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:55-56).
➪ SAUL OF TARSUS. To Saul while he was en route to arrest and imprison believers in Damascus. “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” (Acts 9:4-5).
➪ PAUL. To Paul in Corinth, when it appeared as though his labors there were vain. “Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:9-10).
➪ PAUL. To Paul in Jerusalem, while he was in the Temple in a trance. “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. And He said unto me, Depart: for I will send thee far hence unto the Gentiles” (Acts 22:19-21).
➪ PAUL. To Paul when being tried in Jerusalem. “And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome” (Acts 23:11).
➪ JOHN. To John, on the Isle of Patmos. “I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Rev 1:10-11).
This is the only known occasion when the glorified Christ appeared to someone who was not born again. However, this is a most unique instance, classed along with the appearances of the risen Christ to chosen witnesses prior to His ascension. As it is written, “And that He was buried, and that He rose again the third day according to the scriptures: And that He was seen of Cephas, then of the twelve: After that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God” (1 Cor 15:4-9).
Paul referred to this occasion as him seeing Jesus Christ: “Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?” (1 Cor 9:1). Ananias told Saul he had been chosen to, among other things, “see that Just One” (Acts 22:14).
The Voice
The “voice” that Saul heard was that of the Lord Jesus Himself, as is made clear in what was said by that voice. Later, in a more extended report of what took place in our text, Paul declared that Jesus said, “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee” (Acts 26:16). This was the call of Saul to the apostleship, and was most unique. Peter, Andrew, James, and John were called when they were engaged in fishing duties (Matt 4:18-19, 21-22). Matthew was called when he was sitting at the seat of customs (Matt 9:9). Saul was called when he was on his way to persecute the disciples of Jesus.
“Why Persecutes Thou Me?”
At this point, Jesus does not identify Himself clearly, stating that He is the one Saul is persecuting. His penetrating question emphasizes how unreasonable it was to be against those who believe in the Lord Jesus Christ. Saul’s actions had been duly noted by the Lord of glory. Now, heaven will mandate the abrupt halt of Saul’s initiative against the saints. On that very day, Saul’s oppression of the people of God will stop, and he will embark on a new course of life. In this case, Jesus will first make Himself known as the Lord who has the government upon His shoulder (Isa 9:6). In that capacity it will be evident that He is in absolute control.
THE SENSITIVITY OF A GOOD CONSCIENCE
“ 5a And he said, Who art Thou, Lord?”
Saul responds, “Who are You, Lord?” NKJV He does not ask “Sir, who are you?” as the Complete Jewish Bible, Literal Translation of the Holy Bible read; or “Who are you, Sir?” as the God’s Word Version, the New American Bible, Williams New Testament read; or “Who are you?” as the Contemporary English Version reads; or “Who is speaking, sir?” as the Living Bible reads. How miserably all of those versions represent Saul’s answer, as though he was responding to an ordinary man! When translators allow etymological interpretations to upstage the knowledge of Divine manners, they have ceased to serve the people of God. The rendering of “sir” is wholly unjustified. The consistent word in the Greek manuscripts is ku,rioj (kur-is), which lexically means “one having power or authority, he to whom a person or things belongs, about which he has the power of deciding; master, lord . . . universally of the possessor and disposer of a thing, the owner.” THAYER
There is no possible way that this word can be rendered “sir.” It is true that around the thirteenth century the title “sir” was conferred on knights, barons, and sometimes priests – or some other man of rank of position. MERRIAM-WEBSTER However, such a title does not match the nature of this revelation – a light from heaven smiting Saul the ground, and an arresting voice speaking that demanded the attention and instant respect and submission of Saul.
These lesser translations are often the means of introducing weakness into the thinking capacity of men. They do not maintain the solidity and power of the Word of God. In fact, they are much like a bag with holes (Hab 1:6), or a broken cistern that can hold no water (Jer 2:13). Men do well to be deliberate in their choice of a Bible for their primary reference. In my judgment, when dealing with the Word of God, it is far better to begin with weighty archaic words, than with small and frail contemporary ones.
When Saul responded, “Who art Thou Lord?” he was not only acknowledging the superiority of the One speaking to him, but expressing his subjection to him as well. He did not know who the Person was, but he did know He was greater than himself. Here was a case where Jesus fulfilled a word from Isaiah the prophet: “He shall smite the earth with the rod of His mouth” (Isa 11:4). All Jesus did was direct his attention to Saul of Tarsus, and say a word to him, and all of his hostility melted like wax!
Notice that Saul sought to know the identity of the one speaking to him. In a way, this required some boldness. Yet, that is not the way it is best viewed. This is rather evidence of the effect of a Divine initiative of the sort made known in this text. When the Lord asserts His power, it cannot be resisted. This pertains to an initiative to curse, as with Pharaoh and his armies (Ex 9:16; Ex 14:27). There is also the initiative to change a man’s mind, as in the case of king Nebuchadnezzar (Dan 4:32; 5:21). It also pertains to an initiative to bless, as in the case of Jesus being sent into the world (Acts 3:26; 4:4). In this text, it pertains to someone being called into the ministry. Paul testifies of the process that began to be fulfilled in our text, “But when it pleased God, who separated me from my mother's womb, and called me by his grace, 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” (Gal 1:15-17).
In our day, pseudo-intellectualism has robbed men of natural sensitivity to Divine workings. I question that the average American Christian would have responded in the way Saul of Tarsus did. Some would simply have died of fright. Others would probably say it thundered, like those some who heard the voice of God speaking from heaven in the days of Jesus (John 12:29).
The point is that there is a moral and spiritual condition in which men are more apt to respond to the Lord. In the case of Saul of Tarsus, that condition was one where a consciousness of God was prominent. That consciousness was, in a sense, crude and lacking God-glorifying clarity. Yet, because it was based upon his understanding of Scripture, it caused Saul to be sensitive enough to respond to the revelation of Jesus in an appropriate manner.
JESUS IDENTIFIES HIMSELF
“ 5b And the Lord said, I am Jesus whom thou persecutest . . .”
Jesus, like the Father, does not desire to remain un known or mysterious. He desires to be known! In fact, that is the objective that drives Divine involvements with men. Eternal life, by definition, is knowing God – knowing His identity, manners, and purpose. In this respect, the “true God” and “His Son Jesus Christ” (1 John 5:20) differ from all other gods. No other religion can boast of knowing and understanding their god (Jer 9:23-24), or of dwelling in Him, and He in them. There is an element of mystery concerning all false god’s, with whom no personal affiliation and experience is affirmed. However, this is not true of God the Father or the exalted Christ. Therefore, when Paul asks who this superior One is, to whom he admits he is subject, Jesus will reply with great specificity.
“I AM JESUS”
When men referred to Jesus they said, “Jesus of Galilee” (Matt 26:69), “Jesus of Nazareth” (Matt 26:71), “Jesus the prophet of Nazareth” (Matt 21:11), or “Jesus the son of Joseph” (John 6:42). Here, the Lord simply referred to himself as “Jesus,” and stated that He was the One whom Saul ass persecuting.
Paul knew very well who “Jesus” was – at least in His human form. At this time he was thinking within himself that he “ought to do many things contrary to the name of Jesus of Nazareth” – something he acknowledged to Agrippa when describing his life during the time of our text. It is true that there were other men named “Jesus.”
➪ This was the Greek form of “Joshua,” to which both Stephen and Paul referred by the name “Jesus” – VIhsou/ (Acts 7:45; Heb 4:8).
➪ There was also “Jesus, whose surname was Justus” (Col 4:11).
In addition to the above, and according to the Jewish historian Josephus, there were at least nine other men from the time of Christ who were named “Jesus.”
However, Jesus had so distinguished the name given to Him, that He was at once the person they thought of when they heard that name. To others, it was but a name, and was identified by purely earthly distinction. Joshua, for example, is referred to as “the son of Nun” (Ex 33:11). Another Jew named “Jesus” was “called Justus,” as affirmed in Colossians 4:11.
However, when it came to the “Jesus” who appeared to Saul Tarsus, there were distinctions owned by no other person. He is known as:
➪ “Jesus the Christ” (Matt 16:20).
➪ “Jesus the prophet of Galilee” (Matt 21:11).
➪ “Jesus the King of the Jews” (Matt 27:37).
➪ “Jesus the Lord” (2 Cor 4:5).
➪ “Jesus the Son of God” (Heb 4:14).
➪ “Jesus the Author and Finisher of our faith” (Heb 12:2).
➪ “Jesus the Mediator of the New Covenant” (Heb 12:24).
There were affirmations of Him, such as:
➪ “Jesus is the Christ, the Son of God” (John 20:31).
➪ “Jesus is the Lord” (1 Cor 12:3).
➪ “Jesus is the Son of God” (1 John 4:15).
➪ “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil 2:10).
All of these expressions precisely reflect who Jesus is. They are not mere terms. When Jesus speaks, He speaks in those capacities, because they declare who He really is. That means that the statement “I am Jesus” was accompanied with all of the power and majesty of His Person. Saul knew he was not confronting any ordinary man. I long for the time when this impression will register upon the hearts of the people of our time, and they will be freed from the blight of normalcy and ordinariness.
WHOM THOU PERSECUTEST
Other versions read, “whom you are persecuting,” NKJV “are chasing,” INTERLINEAR and “are so cruel to,” CEV The prevailing translation in all versions is “persecuting.”
The word persecute has the following lexical meaning: “To make to run or flee, pout to flight, drive away; to run swiftly in order to catch some person; to harass, trouble, molest one; to persecute,” THAYER “hostile pursuit,” FRIBERG and “to prosecute or bring action against.” LIDDELL-SCOTT
It is evident that the word “persecute” is a very large one. There is intensity and aggressiveness in the action, together with an intention to cause trouble, and even do harm. There is an effort to demonstrate that the one being persecuted is wrong, and worthy of any disadvantage that can be brought to bear upom them. All, of this is seen in the most vivid description of the intentions of Saul of Tarsus.
➪ Consented to the martyrdom of Stephen (Acts 8:1).
➪ Made havoc of the church (Acts 8:3a).
➪ Entered from house to house, dragging both men and women to prison (Acts 8:3b).
➪ Breathed out threats and murder against the disciples of the Lord (Acts 9:1).
➪ Obtained letters to enter synagogues in Damascus, and bring believing men and women bound to Jerusalem (Acts 9:2).
➪ Persecuted believers, both men and women, unto the death (Acts 22:4).
➪ Brought believers bound to Jerusalem to be punished (Acts 22:5).
➪ Received authority to bind all the saints of the Lord (Acts 9:14).
➪ Destroyed them that called upon the name of the Lord (Acts 9:21).
➪ Shut up many saints in prison (Acts 26:10).
➪ When saints were put to death, gave his consent (Acts 26:10).
➪ Punished believers in the synagogues often (Acts 26:11a).
➪ Compelled some believers to blaspheme (Acts 26:11b).
➪ Was furiously engaged against believers, even pursing them into foreign cities (Acts 26:11c).
➪ Wasted, or tried to destroy, the church of God ( Gal 1:13).
We do not know how long this aggression continued. It was of sufficient duration for Saul to develop a reputation for his initiative against the followers of Jesus Christ (Acts 9:14,21,26). Conservative estimates are one to two years (35/36 A.D. – 37 A.D.), with two years being the more probable.
Now Jesus informs this persecutor that He is actually the One he has been oppressing. During His ministry, Jesus told Peter, Andrew, James, and John that when He comes again, He will separate the sheep from the goats. At that time He will make public the fact that the precise manner in which every individual responded to His people will be a key factor in the determination of their eternal destiny. Allow me to repeat the words of Jesus to which I referred at the beginning of this lesson – this time from The Amplified Bible. To the saved He will say, “Truly I tell you, in so far as you did it for one of the least in the estimation of men] of these My brethren, you did it for Me.” To the lost He will say, “Solemnly I declare to you, in so far as you failed to do it for the least [in the estimation of men] of these, you failed to do it for Me.” (Mat 25:40,45). The gravity of this statement is confirmed in our text, leaving no doubt that this is precisely how the response of men to the people of God is viewed in heaven. With that in mind, the confrontation of Saul with the living Christ on the road to Damascus was a singular blessing!
Why Do Such Things Occur?
Those who entertain simplistic views of Divine protection and aid may wonder why such an initiative was allowed to continue. The church was not weak at this point, and there appeared to be no need for severe chastening. Why didn’t the angel of the Lord camp round about those believers to protect them, as Psalm 34:7 states? Why were they not the head instead of the tail, as Deuteronomy 28:44 had promised? Or – could it be that such assessments come short of a good understanding?
The saints in question were subjected to the seeming superiority of their enemy for the same reason that Abel was killed by Cain (Gen 4:8), holy prophets were killed by Jezebel (1 Kgs 18:4,13), Zechariah the prophet was stoned in the court of the house of the Lord (2 Chron 24:21-22), and Stephen was stoned by the Jewish council (Acts 7:58-60).
The Spirit reasons with us concerning the impact of faith upon those possessing it. He testifies of the great victories that were wrought by faith, mighty deliverances, and the subduing of inimical forces. But that is not all that faith does! There is also the record of others who “were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth” (Heb 11:35-38).
There is an evil spirit that moves men to equate well being with blessing, and trouble with punishment, or even Divine abandonment. But such views are not comely for the people of God, and they ought to be abandoned with haste. Even Job, who did not have a Bible, knew that it was not right to expect only good from the Lord and not evil (Job 2:10). What is the source of the modern faddish Christian view of prosperity? Precisely how would you explain it to those saints who were put to death during the aggression of Saul of Tarsus? For that matter, how would you explain it to Paul himself who said of the apostles, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men” (1 Cor 4:9).
If they do not already do so, believers must learn to avoid assessing life according to circumstance. The Kingdom of God does not revolve around people, but around God’s eternal purpose as it is being carried out by the exalted Jesus. There are several objectives that are being accomplished in the government of Jesus.
➪ God Himself is being glorified (Eph 3:21).
➪ The greatness of His grace is being confirmed (Eph 2:7-8).
➪ The saints are being matured, thereby being prepared for glory (Acts 15:14).
➪ Heavenly citizens are being perfected in a hostile realm (2 Tim 2:21; 1 Pet 5:10).
➪ Believers are being changed from one degree of glory to another by the Holy Spirit (2 Cor 3:18).
➪ Through the church, heavenly principalities are powers are being tutored in the manifold wisdom of God (Eph 3:10).
➪ The extent of the fall of man is being confirmed (John 6:63; Rom 7:18; 8:7-8; ).
➪ The superiority of the new creation is being demonstrated (2 Cor 4:16).
➪ The transcendence of our spiritual weaponry is being confirmed in battle (2 Cor 10:3-5).
➪ God is showing unto the heirs of the promise the immutability of His counsel (Heb 6:17).
These, and similar, objectives often require the sifting and trial of those who are in Christ Jesus. Sometimes, as confirmed in Job, trials really have nothing to do with what is taking place on earth, but owe their origin to confrontations that take place outside of the world (Job 1:8-12; 2:3-6).
This is why an earth-centered view of life in Christ is so wrong, and therefore thoroughly unprofitable. In fact, it is very damaging. It moves people to think as though they were the only persons, and this world was the only place – and both conclusions are glaringly incorrect!
SOMETHING THAT IS DIFFICULT TO DO
“ 5c . . . it is hard for thee to kick against the pricks.”
This entire statement, together with the first part of verse six, are omitted from the majority of later versions. In fact, of the forty-four versions I possess, the ONLY ones that include these words are the King James Version, New King James, Douay-Rheims (1899), Geneva (1599), Bishop’s New Testament (1565), Webster and Revised Webster’s (1833), Tyndale (1534), Young’s Literal (1862), Amplified Bible (1954), Bishop’s Bible (1568), and the Literal Translation of the Holy Bible.
The irony of this circumstance is that this phrase is precisely repeated in Paul’s recounting of this event before King Agrippa: “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks” (Acts 26:14). All of the versions that omit the phrase in Acts 9:5 include it in 26:14. I will therefore proceed with the persuasion that it is a precise statement of what was said by Jesus to Paul.
IT IS HARD
“ . . . it is hard for thee . . .” Other versions read (from 22:14), “it hurts you,” NRSV “It’s hard for a mortal like you,” GWN “You are hurting yourself,” NET “it is useless,” NLT “you are only hurting yourself,” LIVING “You are finding it painful,” WEYMOUTH “It is dangerous and turns out badly for you,” AMPLIFIED “It is not for you,” PHILLIPS “It is difficult for you,” ALT “It is foolish,” CEV and “You are hurting yourself.” GNB
Considering these words to be said by Jesus, as I have already confirmed, we have here a rare interpretation of the effect of Divine influences upon the conscience.
Jesus says the activity He will describe was “hard” for Saul. This word means “hard, harsh, rough . . . offensive and intolerable,” THAYER “unpleasant, hard to take,” FRIBERG “difficult . . . terrible,” UBS “pertaining to being harsh and violent,” LOUW-NIDA and “severe.” LIDDELL-SCOTT
The word “hard” not only implies great difficulty, but something that produces mental pain and anguish. It is something that becomes intolerable, and unable to bear.
What we have here is a Governing Savior who has allowed Saul of Tarsus to live with a most difficult circumstance, and do so to the point where it is no longer bearable. Then, at the precisely proper time, He appears to this persecutor of the church of God, facing him with the extreme difficulty he has had living with the situation.
KICK AGAINST THE PRICKS
“ . . . to kick against the pricks.” Other versions read, “the goads,” NKJV “go against the impulse that is driving you,” BBE “kicking against the ox-goads,” CJB “to resist God,” GWN “fight against My will,” NLT “by fighting Me,” IE “keep on kicking against the goads,” ISV “keep kicking against the goad [to offer vain and perilous resistance],” AMPLIFIED to kick against your own conscience,” PHILLIPS to fight, CEV by hitting back, like an ox kicking against its owner's stick. GNB
The “pricks” to which Jesus refers are the goads, or prodding, of his conscience. The lexical meaning of the word is, “a sting, as that of bees, locusts; an iron goad for urging on oxen, horses, and other beasts of burden,” THAYER “literally of insects with a poisonous tip stinger; of prodding instruments,” FRIBERG “sharp pointed projection used in stinging,” LOUW-NIDA “a horsegoad,” LIDDELL-SCOTT “the sting of an animal; goad, a pointed stick.” GINGRICH
An ox goad was a very large, and fully adequate for the task of moving a stubborn animal along. You may recall that Shamgar, a judge of Israel, killed six hundred Philistines with an ox goad (Judges 3:31). In my judgment, the goading of the conscience is an experience in which Divine influences are present. I do not know that it can be established that any portion of the human constitution functions independently. The God who can cleanse the conscience can surely convict it. In fact, I do not doubt that being convicted of sin – a work of the Holy Spirit (John 16:8-9) – is involved in the goading of an individual.
Under the Law God revealed that a troubled spirit came from him: “the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind” (Deut 28:65). David said of the experience of goading, “For thine arrows stick fast in me, and thy hand presseth me sore” (Psa 38:2). Referring to complex inner experiences, David spoke of the bones that God had broken (Psa 51:8).
Jesus was telling Saul that it was difficult and painful to contend with such feelings.
Kicking against the pricks is an act of stubbornness and rebellion. It is a refusal to yield to the pangs of the conscience. Saul did this, but it was difficult for him to do. Perhaps he could not forget that awful day when he consented to the stoning to Stephen, whose voice rang out in prayer petitioning for those who slew him. It could have been those he dragged off to prison, and to the sentence of death – many of whom were women. And what of those whom he compelled to blaspheme? What could possibly drown out the word by which they blasphemed that worthy name by which they had been called. Ponder the disruption that was caused in the synagogues he entered, as well as the homes, when he went from house to house, making havoc of the church. Oh, there was a lot that could have pricked the conscience of a man who was serious about serving God! No one had imagined that Saul was being jabbed with the goads of a wounded conscience – but he was, and Jesus knew it.
To make this matter even more personal, Paul confessed to something else that happened on this occasion that is not mentioned in this text. When testifying before king Agrippa, Paul told him, “And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks” (Acts 26:14). None but the Jews spoke in that language – it was peculiar to them. That added all the more weight to the words of Christ, for it identified Him as someone having to with the Jewish people.
Peter indicated that the saints are to reckon on their lives and testimony being like goads to the conscience of those who oppose them. In order for this to happen, they must set their hearts apart to the Lord and maintain a good conscience. That will have a calculated effect on those who oppose them. “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ” (1 Pet 3:15-16).
This is no doubt the reason why Saul of Tarsus had to contend with a stinging conscience, and goads to the soul. Those whom he was persecuting had maintained their lives, and responded to initiatives against them, in an exemplary manner. In so doing Saul no doubt had to wrestle with some sense of shame, just as Peter said.
INSTANT RECOGNITION AND SUBMISSION
“ 6a And he trembling and astonished said, Lord, what wilt thou have me to do?”
How will Saul respond to the words of the Lord? Would he resist the Lord’s Christ as he had done to this point? Indeed, that will not be the case!
TREMBLING AND ASTONISHED
“And he trembling and astonished . . .” Again, these words omitted in most of the later translations. Such translation procedures give no advantage to the people of God, and even introduce an element of confusion. In Paul’s recounting of this event before a Jewish assembly, he referred to his response to Jesus. “And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutes . . . And I said, What shall I do, Lord . . . ” (Acts 22:10). All of the versions contain these words. Other than a miserable academic explanation, what possible reason can be given for omitting what really happened from the account as stated in the ninth chapter of Acts? Precisely how is that handling aright the word of truth? If it is said that it was omitted from several of the other manuscripts – none of which are the actual originals – what difference does that make? It is the solemn responsibility of translators to arrive at the truth of the matter, not by consensus, or the tallying up of the worth of manuscripts (the value of which they themselves have established). I am developing a growing disdain for those who handle the translation of Scripture as thou they were dealing with the words of men. It is the business of both translators, preachers, and even those who procure the finished work, to give themselves the greatest advantage. This will require that they know the truth. As in this text, further accounts establish that what is actually represented in the Authorized Version is a precise account. There can be no satisfactory reason given for its omission. The purported scholarship of men is not weighty enough to justify such a sloppy handling of Scripture. I will proceed with this text in the persuasion that it does portray with exactly precision the response of Saul.
Other versions read, “trembling and astonished,” DOUAY/AMPLIFIED “trembling and astonied,” GENEVA/RWB “and he both trembling and astonied,” PNT/TNT/BISHOPS “trembling also and astonished,” YLT and“both trembling and being astonished.” LITV
The word “trembling” speaks of “being afraid,” THAYER “quiver,” FRIBERG and “shake or tremble, often with the implication of fear and/or consternation.” LOUW-NIDA
This is the response of someone in the flesh confronting Deity, or being made acutely aware that they are in the presence of the Lord. David, a man after God’s own heart, once said, “My flesh trembleth for fear of Thee; and I am afraid of Thy judgments” (Psa 119:120). When but an angel spoke directly to Daniel he reported, “And when He had spoken this word unto me, I stood trembling” (Dan 10:11). When the Philippian jailer sensed something supernatural was happening he “came trembling” (Acts 16:29). The newly-found casualness that attends many who say they are coming into the presence of the Lord is really nothing more than a confirmation that they only imagine they are in His presence. No one of Scriptural note was ever knowingly in the presence of the Lord, yet conducted themselves as though He was one of their peers.
The word “astonished,” means to be “astonished, terrified, and amazed; to be frightened,” THAYER “startled,” FRIBERG “a state of astonishment due to both the suddenness and the unusualness of the phenomenon,” LOUW-NIDA “to be astounded,” LIDDELL-SCOTT and “to be terror-struck.” LEH
Again, this is the effect of the revelation of Deity upon someone who is in the body. It is all the more highlighted when the person has been opposed to the Lord Jesus Christ. This circumstance is why the Lord told Moses, “Thou canst not see My face: for there shall no man see Me, and live” (Ex 33:20). There is such a contradiction between the Lord and mankind that a sudden revelation of Him in His fulness would cause the people to succumb because of that variance. This is why “every eye shall see” the glorified Christ only when their present bodies have been discarded, and the resurrection body is possessed.
And, what kind of response will be found in the opponents of Jesus when He comes in all, of His glory, and the glory of the Father, and that of all the holy angels (Lk 9:26)! The revelation of the glorified Christ to Saul of Tarsus was only partial. It was not the full glory, for that will cause the entire natural creation to “flee” (Rev 20:11). Just as surely as Saul of Tarsus did not oppose Jesus that day, or marshal the men with him to fight again Him, so it simply is not possible that such an action will take place when Jesus is revealed in all of His glory. Any view to the contrary is to be thrown on the trash-heap of useless theology.
WHAT WILT THOU HAVE ME TO DO
“ . . . said, Lord, what wilt thou have me to do?” Other versions read, “What do You want me to do?” NKJV what dost Thou wish me to do?” YLT and “what do You desire me to do?” AMPLIFIED Paul’s testimony in Acts 22:10 reads, “What shall I do, Lord?” Other versions read, “What am I to do, Lord?” NRSV “What should I do, Lord?” CJB and “What do You want me to do, Lord?” GWN
Once Saul knew who was speaking to him, he also knew there was something he should do. Not knowing what it was, he at once asked for direction. I conclude that a person who is not interested in what the Lord wants him to do is simply not aware that he is living before Him. We know this is the case from the recorded responses of those who were persuaded they were in some way dealing with the Lord.
➪ THE PEOPLE’S RESPONSE TO JOHN THE BAPTIST. “And the people asked him, saying, What shall we do then?” (Luke 3:10).
➪ THE RICH YOUNG RULER. “And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?” (Mark 10:17).
➪ A CERTAIN LAWYER. “And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?” (Luke 10:25).
➪ ON THE DAY OF PENTECOST. “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37).
➪ THE PHILIPPI AN JAILER. “And brought them out, and said, Sirs, what must I do to be saved?” (Acts 16:30).
The general absence of this posture in the professing church is a sad commentary on its condition. The apparent penchant people have to do the minimum, say the minimal, and give the least required, betrays a state that is even beneath that of an inquirer – like the rich young ruler and the certain lawyer.
Those who knowingly confront Jesus Christ at once know that He is Lord – just as Saul of Tarsus did. That is why they inquire concerning what they are to do, for the will of the One who is Lord supercedes the will of all others.
When self-will dominates individuals, it is confirmation that they are unaware of the Lord, and are living at an experiential distance from Him. It is not simply that it is wrong not to be humble and obedient. The very presence of self-centeredness means the person is actually a reject – for “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psa 34:18). And again, “The LORD is nigh unto all them that call upon him, to all that call upon him in truth” (Psa 145:18). Note, it is “THE LORD” that is near to them – not their Friend! This is the reason professing believers are required to examine themselves to determine if they are in the faith. The reason cited is that Christ is in a person unless he is a reprobate (2 Cor 13:5). When the human spirit becomes conscious of God – the “true God” (1 John 5:20) – a low estimation of the natural self at once envelopes in the individual. That is what happened to Isaiah when He saw “THE LORD high and lifted up.” He instantly responded, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isa 6:5). There is only one way to avoid this response, and that is to be reconciled to God, being justified from all things. Until that takes place, even the intellectual awareness of the Lord is a rather frightening experience. With that awareness comes a certain insight into the human nature and its absolute corruption. The need for a new heart becomes evident.
JESUS WORKS THROUGH THE MEMBERS OF HIS BODY
“ 6b And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.”
Here we are introduced to the manner of the Kingdom. When it comes to what men are to do in order to appropriate His salvation, it must come from lips of one of His servants. I have often heard of people who were said to have read the Bible and arrived at the knowledge of Jesus and what is required to be saved – independently of any human involvement. While I am not prepared to say that such a thing is impossible, I unqualifiedly say it is improbable. Paul said that a person cannot believe on the One of whom He has not heard, and that he cannot hear without a preacher that has been “sent” (Rom 10:14). If this was true of Paul, who was “separated” from his “mother’s womb,” was an ardent student of Scripture, and was called directly by Jesus Christ Himself (Gal 1:15-16), it appears to me that it will be exceedingly difficult to support the notion that a person can read their way into Jesus. Notwithstanding, not willing to be contentious about the matter, we will proceed with the record, and let it speak for itself.
GO INTO THE CITY
“And the Lord said unto him, Arise, and go into the city . . .” Other versions read, “rise and enter the city,” NASB “get up and go into the city,” NIV and “stand up and enter the city.” NET Paul’s account in Acts 22:10 identifies the city: “Arise, and go into Damascus.”
Thus, Saul is commanded to enter the very city from which he had determined to haul men and women out of the synagogues and bring them bound to Jerusalem (9:2). His itinerary was instantly changed! He was now going to the very place he had originally intended, but this time for a different reason.
Keep in mind that at this time Saul was laying on the ground where he had fallen when this blinding light focused upon him. You might say this was a brief interruption in his journey, designed to bring him into accord with the purpose of the Lord. He will go to the same city, but for reasons defined by Jesus, and not himself.
IT SHALL BE TOLD THEE
“ . . . and it shall be told thee what thou must do.” Other versions read, “you will be told what you must do,” NKJV “you will be told what you are to do,” RSV “it will be made clear to you what you have to do,” BBE “it will be told thee what thou oughtest to do,” MRD “it shall be told thee what it behoveth thee to do,” YLT “and await my further instructions,” LIVING “Someone there will tell you what you must do,” IE and “it will be told to you what it is necessary [for] you to be doing.” ALT Notice the stress that is placed on necessity: “must do,” “are to do,” “have to do,” “oughtest to do,”behoveth [necessary, fit, and proper] thee to do,” and “necessary for you to be doing.”
Acts 22:10 reads, “. . . there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10). In Acts 26:14-18 Paul relates more extensively what Jesus said to him on the road to Damascus. He outlined WHY He had appeared to Saul. “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me” (Acts 26:14-18). There would, then, be future appearances of Jesus to Saul. However, at this time, he must receive directions from one who is himself acquainted with, and employed by, the Lord Jesus Christ. His induction into Christ will come from his exposure to one of Christ’s disciples – just as it was with those on the day of Pentecost, those in Solomon’s porch, the Samaritans, and the Ethiopian eunuch. The same pattern will follow with the household of Cornelius, Lydia, the Philippi an jailor, the Corinthians, and others. The future appearances of Jesus will come only after Saul has been baptized into Him.
THE OBTUSENESS OF THE FLESH
“ 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.”
Prior to Him being revealed in all of glory, the fact that Jesus appears and speaks does not mean that everyone in His presence realizes it. There is a certain obtuseness in unregenerate men that makes them incapable of recognizing Jesus unless He enables them to do so. This is what He does in our text. He opens the heart of Saul, and leaves the other hearts closed. He enables Saul to hear and understand what He says, but withholds that ability from those who are with him. It certainly should not surprise us that when the Gospel is preached some understand and some do not. Such a distinction cannot be traced to the human will, for Saul and those who were with him were all in the same category, headed for the same place, and with the same intent. There should be no question about them all being Jews, for Saul was on a Jewish mission, authorized by the Jewish high priest. Him being a zealous for the Law, it is not likely that he hired some mercenaries from the Gentile sector. All of the men were opposed to Jesus, as confirmed by their initiative against His people. Yet, only one of them is singled out and addressed by Jesus. Only one of them is told what they are really doing. Only one of them is told who is speaking. Only one of them is diagnosed by Jesus. And, only one of them is told what to do. Apart from the will of Jesus, exactly how do you explain those distinctions?
In Acts 22:9 Paul reported, “they that were with me saw indeed the light.” In his testimony about this very event to Agrippa, he made a point of saying that up to the time when Jesus spoke, the whole group was involved in what was taking place“At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me . . . ” Acts 26:14). I do not know how any person can escape the conclusion that this is a display of Divine discretion.
STOOD SPEECHLESS
“And the men which journeyed with him stood speechless . . .” Other versions read, “were not able to say anything,” BBE and “stood amazed,” GENEVA
What was taking place was of such magnitude that it rendered those who were accompanying Saul “speechless.” Notice, even though Paul said all of them were “fallen to the earth” (26:14), now they are said to be standing. I assume that they had risen and attempted to gather their senses after the appearance of this blinding light. As noted before, the light is thought to have been flashing like lightening. Apparently it had stopped, or at the very least was not as bright as it was at first. However, in the aftermath of it all, their minds were incapable of forming a cogent thought about this experience, and their mouth could frame no words concerning it. They had just experienced something transcendent to the natural, and did not have the faintest idea what it was. They were, in a very real sense, struck dumb.
HEARING BUT NOT SEEING
“ . . . hearing a voice, but seeing no man.” Other versions read, “they heard the sound, but did not see anyone,” NIV “hearing his voice, but seeing no man,” GENEVA “they heard merely the voice, and no one was visible to them,” MRD and “they heard the sound of someone's voice but saw no one.” NLT
In Acts 22:9 Paul said of this event, “And they that were with me... were afraid; but they heard not the voice of Him that spake to me” (Acts 22:9). They did not know what Jesus said to Saul. When it says they “heard a voice,” it means they only heard the sound of a voice, yet could not distinguish what was being said. Some have alleged this was because Jesus spoke to Saul in the Hebrew tongue (26:14). However, this is as unlikely as Paul accumulating some Gentiles to carry out his mission. They did not hear what was being said because Jesus did not want them to hear. For this occasion, He did not give them ears to hear. Like the multitudes to whom Jesus spoke in parables, it was “not given” to them to hear (Matt 13:11). Thus they only heard a noise, like those who heard God speak to Jesus, and thought that it had thundered (John 12:28-29).
There is one other possibility. The voice that they heard may have been that of Saul himself, speaking to, and responding to, the Lord Jesus. In such a case, Saul would have appeared to them as speaking to someone that could not be seen or heard. This, in my judgment, is what the text probably means. That allows for the precise accuracy of both texts. This seems clear because in Paul’s witness to the Jewish council he precisely said the men did not hear the voice that directed to him (Acts 22:9).
Throughout Christ’s earthly ministry this kind of discretion is made known. The truth was withheld from some people, yet revealed to others.
➪ “At that time Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight” (Mat 11:25-26).
➪ “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Mat 13:11).
➪ “And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven” (Mat 16:17).
➪ “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself” (John 7:17).
This circumstance is why David prayed, “Give me understanding” (Psa 119:34,73,,125,144,,169). It is why God alone can give ears to hear (Deut 29:4; Rom 11:8). It is why Paul prayed that God would enlighten the saints, and open the eyes of their understanding (Eph 1:15-19). It is why He prayed that the church might be “filled with all wisdom and spiritual understanding” (Col 1:9-10). It is why Jesus called out, “He that hath ears to hear, let him hear” (Mat 11:15). It is why the Lord says, “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev 2:7).
INSTANT AND UNQUESTIONED OBEDIENCE
“ 8 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.”
For the time being, Jesus has completed His word to Saul. Now Saul must go into the city as Jesus has commanded him. He will find, however, that the vision has left him with a decided handicap, or inability.
SAUL ROSE FROM THE EARTH
“And Saul arose from the earth...” Other versions read, “Saul got up from the ground,” NIV “They helped Saul get up off the ground,” CJB “Saul was helped up from the ground,” GWN “Saul picked himself up off the ground,” NLT and “ Saul was lifted up from the earth.” LITV
The word translated “arose” can mean “to arouse, or cause to rise,” THAYER as one that has been acted upon, or caused to get up by someone else. This is why some versions read that Saul was “helped” up.
Throughout Christ’s communication with Saul, he had remained on the ground. He later referred to the episode as “the heavenly vision” (Acts 26:19). It appears as though he was in a kind of trance, like Peter was on the housetop (Acts 10:10). This is apparently a condition in which the mind is active independently of the body – a state where men become aware of realities that cannot be accessed by the human senses. Balaam is said to have fallen into a trance “having his eyes open” (Num 24:4).
Now Saul regains his normal composure and rises to his feet, probably being helped up those who were with him.
WHEN HIS EYES WERE OPENED
“ . . . and when his eyes were opened, he saw no man . . .” This refers to the physical opening of the eyelids, not to him being able to see. The text does not mean that Saul looked around but could not see Jesus. It rather means that he was blind, and could not see anyone. He explained this in his defenses before the Jewish council. Speaking of this very occasion he said, “And when I could not see for the glory of that light” (Acts 22:11). Other versions read, “because of the brightness of that light,” NASB “because the brilliance of the light had blinded me,” NIV “because the light had been so bright,” GWN “Since the light had been so dazzling that I was blind,” NJB “I was blinded by the intense light,” NLT “I saw nothing for the brightness of the light,” PNT “he found that he was blind,” LIVING “he couldn't see anything, even though his eyes were open,” ISV and “but although his eyes were open, he continued to perceive nothing.” MONTGOMERY
Saul’s encounter with the glorified Christ brought something to him. However, it also took something from him – at least for a while. It is quite possible that the eye trouble Paul had (Gal 4:15; 6:11) was traced back to this very event. Such a condition would certainly fit in with other heavenly visitations. Jacob received a blessing, and a hip that was out of joint as well (Gen 32:25). Daniel received a revelation, and he fainted and was sick for “certain days” (Dan 8:27). Again, he received message from heaven, and there remained no strength in him (Dan 10:8,16,17). Habakkuk heard from the Lord and confessed, “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself” (Hab 3:16). The glorified Christ appeared to John the apostle and he “fell at His feet as dead” (Rev 1:17).
There is a very real sense in which great blessings from the Lord are coupled with certain fleshly debilities. This has been the portion of many saints in an overt manner, and with remarkable consistency in a spiritual way. Those who traffic in heavenly realms will soon know what it means to have “no confidence in the flesh” (Phil 3:3), and to confess “I know that in me, that is in my flesh, dwelleth no good thing” (Rom 7:18).
THEY LED HIM BY THE HAND
“ . . . but they led him by the hand, and brought him into Damascus.”
Saul was blind, but he did not think to wait until he could see to make his way into Damascus. Those who were with him assisted him, leading him into the city. In Acts 22:11 Paul testified, “And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus” (Acts 22:11). Speaking of his trek into the city, and the rest of his life, he confessed to Agrippa, “Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision” (Acts 26:19).
Saul did precisely what Jesus told him to do: he went into the city and waited. He also did it immediately, not waiting to recuperate from his blindness. Jesus did not tell Saul he was going to be blind, but when he discovered that he was, it did not deter him from obeying Jesus. Like the blind man made his way to the pool of Siloam, so blind Saul made his way into the city of Damascus. Obedience is like that: through faith it gets to the place to which the person has been sent by Jesus. CONCLUSION
We have been introduced to the apprehension of Saul by Jesus. In that apprehension the Divine nature as revealed through the prophet Ezekiel has been confirmed. Through that prophet God Almighty said, “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezek 34:11-12). Again He said, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment” (Ezek 34:16). Through Isaiah He said, “The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him” (Isa 56:8).
Thus Paul was “put into the ministry” by the Lord Jesus Himself, as he declared to Timothy: “And I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry” (1 Tim 1:12). He was “made a minister according to the dispensation of God” (Col 1:25).
Each believer experiences the same sort of thing in their measure, being placed in the body where it has pleased God (1 Cor 12:18). All members of the body have been given a “measure of faith” that enables them to be contributors in Christ’s body, which is the church (Rom 12:6-10). Just as surely as Paul was called into His work according to God’s purpose, so it is with all of the members of the body. Therefore it is written, “Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim 1:9). May you be faithful to your calling as Paul, was to his. Then you too will receive the crown.