Acts 9:1-43

What is the theme of this chapter?

Paul's conversion.

What is the key verse(s) of this chapter? Verses 15-16

"But the Lord said to him, "Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name."

What can I apply to my life from this chapter (things to do/avoid)?

I need to avoid making too big a distinction between Paul and Peter's ministries; there is a connection between the two.  (Their ministries are interlinked in this way: Peter is the central figure in Acts 1:1-8:40; Paul interrupts the narrative in Acts 9:1-31; Peter interrupts in Acts 9:32-11:18; and then Paul becomes the central figure in Acts 11:19-28:31.)

As Stam well said:

"To begin with, Paul represented the same God as the twelve, against whom Israel was now rebelling. He represented the same Christ, whom Israel was now rejecting. And 'the salvation of God,' which Israel had refused, was now to be 'sent unto the Gentiles' (Acts 28:28; cf. 13:46; 18:6). Furthermore the apostles at Jerusalem soon recognized that because Israel was now refusing the risen, glorified Christ, God had chosen Paul to preach salvation to the Gentiles in spite of Israel, and in a solemn agreement their leaders gave to Paul and Barnabas the right hands of fellowship, agreeing to continue their labors with Israel while Paul went to the Gentiles (Gal. 2:2,7,9). Thus Paul's ministry was not merely another program which he had decided to start separately from the church at Jerusalem. It was the next step in the program of God, and unless we see the progress, the development, in the whole program we miss a great deal. This is why—as we shall see especially in the case of Cornelius—the two ministries are thus interlinked ...

"The new program would only gradually displace the old. This is one reason why God now introduces Peter again, in the healing of Aeneas, the raising of Dorcas and the conversion of Cornelius."

At the same time, I have to keep in mind that two programs are running parallel to each other throughout much of Acts, and that I need to distinguish the one from the other or I will get terribly confused.

Additional observations/questions:

None this week.

Acts 9:32-43

Now as Peter went here and there among them all, he came down also to the saints who lived at Lydda. There he found a man named Aeneas, bedridden for eight years, who was paralyzed. And Peter said to him, “Aeneas, Jesus Christ heals you; rise and make your bed.” And immediately he rose. And all the residents of Lydda and Sharon saw him, and they turned to the Lord.  Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. She was full of good works and acts of charity. In those days she became ill and died, and when they had washed her, they laid her in an upper room. Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him, “Please come to us without delay.” So Peter rose and went with them. And when he arrived, they took him to the upper room. All the widows stood beside him weeping and showing tunics and other garments that Dorcas made while she was with them. But Peter put them all outside, and knelt down and prayed; and turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up. And he gave her his hand and raised her up. Then calling the saints and widows, he presented her alive. And it became known throughout all Joppa, and many believed in the Lord. And he stayed in Joppa for many days with one Simon, a tanner.


"It is commonly said that the story of Peter and his associates (Acts 1:1-11:18) is interrupted in chapter nine by the conversion of Paul  This is so, but it is equally true that the story of Paul and his associates (Acts 9:1-28:31) is interrupted by Peter's dealings with Aeneas, Dorcas and Cornelius.  The ministries of the two men are interlinked thus: Peter central figure Acts 1:1-8:40; Paul Acts 9:1-31; Peter Acts 9:32-11-18; Paul central figure Acts 11:19-28:31.  It is important that we bear this fact in mind in our study of the book of Acts, for it is not merely in the chronological record that the ministries of these men are interlinked.  The record was given to show a dispensational connection.  It is true that Paul's apostleship was entirely separate and distinct from that of the twelve.  He was called, on the road to Damascus, 'not of men, neither by man' (Gal. 1:1).  Moreover he was called to a different ministry than they: 'to testify the gospel of the grace of God'; to 'preach among the Gentiles the unsearchable riches of Christ' (Acts 20:24; Eph. 3:8).   But it must not be supposed from this that there was no connection between their ministries.  To begin with, Paul represented the same God as the twelve, against whom Israel was now rebelling.  He represented the same Christ, whom Israel was now rejecting.  And 'the salvation of God,' which Israel had refused, was now to be 'sent unto the Gentiles' (Acts 28:28; cf. 13:46; 18:6).  Furthermore the apostles at Jerusalem soon recognized that because Israel was now refusing the risen, glorified Christ, God had chosen Paul to preach salvation to the Gentiles in spite of Israel, and in a solemn agreement their leaders gave to Paul and Barnabas the right hands of fellowship, agreeing to continue their labors with Israel while Paul went to the Gentiles (Gal. 2:2,7,9).  Thus Paul's ministry was not merely another program which he had decided to start separately from the church at Jerusalem.  It was the next step in the program of God, and unless we see the progress, the development, in the whole program we miss a great deal.  This is why—as we shall see especially in the case of Cornelius—the two ministries are thus interlinked." (Stam)

"As we have seen, God began to do something new with the conversion of Saul.  But He would teach us at the outset that this does not mean that the old program was immediately to disappear.  Though the secret crisis in Israel had passed with the stoning of Stephen, God would not leave the nation any excuse for reject Christ.  He would continue to work with His people.  He would provoke them to jealousy by the conversion of the Gentiles (Rom. 11:11).  He would continue to prove, through Paul as well as the other apostles, that Jesus was the Christ (Acts 9:22; 18:28).  He would stretch out His hands all day long to a disobedient and gainsaying people (Rom. 10:21).  The new program would only gradually displace the old.  This is one reason why God now introduces Peter again, in the healing of Aeneas, the raising of Dorcas and the conversion of Cornelius." (Stam)

Lydda - Lod, 11 mi (17.7 km) SE of Joppa.

"Called 'Lod' in the Old Testament (1 Chron. 8:12; Ezra 2:33; Neh. 7:37; 11:35), and still bearing the name 'Ludd'.  It is situated in the fertile plain of Sharon, about ten or twelve miles southeast of Joppa on the way to Jerusalem.  In old times, the great caravan route from Babylon to Egypt passed through it.  At the time of Peter's visit, it was still a town of considerable importance." (Walker)

Sharon - The plain extending southward for 50 mi (80 km) along the Mediterranean Sea from modern Haifa, which stands on Mount Carmel.

"It has the definite article with it, indicating the well-known fertile plain of that name (Isa. 35:2) extending from Joppa to Mt. Carmel, between the central mountains of Palestine and the Mediterranean Sea." (Walker)

Tabitha - Means 'antelope' or 'gazelle.'  (Dorcas is Greek for the same.)

near Joppa - About 12 mi (19 km).

"See 2 Chron. 2:16; Ezra 30:7; Jonah 1:3.  It was built on an elevated piece of rocky ground which made it conspicuous to vessels approaching that coast.  It was, and still is, the port of Jerusalem.  It is the only harbour which affords shelter for shipping between Egypt and Mt. Carmel.  Its modern name is Jaffa.  Philip probably preached there on his way to Gaza to Caesarea (Acts 8:40), and other Christians may have proclaimed the Gospel there." (Walker)

"As the healing of Aeneas foreshadows the restoration of a sick Israel in the future, so the raising of Dorcas speaks of the future resurrection of those in Israel who will have died 'full of good works.'  Together, the restoration of living Israel and the resurrection of Israel's saved dead will be the means of turning many to the Lord." (Stam)

a tanner - "A tanner was considered to be unclean because he worked with the skins of dead animals (Lev. 11:40).  Peter's staying with him may have helped prepare him to preach to Gentiles, whom he considered unclean." (Ryrie)

"The word 'tanner' only occurs in connexion with this incident (Acts 10:6, 32).  That trade was regarded as unclean by the Jews, as having to do with the skins of dead animals.  Their strong objections to it are shared by strict Hindus today, who abjure leather of every kind.  Peter's continued residence in such a house was a sign that his Hebrew prejudices were weakened.  It was also a special preparation for the work which lay next before him, in God's purpose—that of opening the doors of His kingdom to the Gentiles." (Walker)

Acts 9:20-31

For some days he was with the disciples at Damascus. And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.” And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ. When many days had passed, the Jews plotted to kill him, but their plot became known to Saul. They were watching the gates day and night in order to kill him, but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket. And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists. But they were seeking to kill him. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus. So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.


immediately he proclaimed Jesus in the synagogues - "Many place St. Paul's visit to Arabia (Gal. 1:15-17) between vv. 19 and 20, being of the opinion that he sought retirement with God before entering upon public ministry.  Others consider that it intervenes between vv. 21 and 22; while others, again, would place it after v. 22 and  and before v. 23.  St. Luke has omitted all mention of it as not falling in with the special scope of his missionary history.  We know from Gal. 1:17 that Paul returned from Arabia to Damascus again, and Gal. 1:16 (immediately) proves that his retirement took place very soon after his conversion.  though we cannot say certainly at what point this narrative is to be interrupted to make room for it, yet, on the whole, it seems best to insert it between vv. 21 and 22.  The word [immediately] of the text renders a break after v. 19 highly improbably." (Walker)

"Another reason why we find Paul proclaiming that Jesus Christ, the Son of God, here is that the book of Acts is essentially the story of Israel's fall, not the story of the birth and growth of the Church of this age.  The opening question of the book is: 'Lord, wilt thou at this time restore again the kingdom to Israel?' (Acts 1:6).  The answer at the close is: 'The salvation of God is sent unto the Gentiles' (Acts 28:28).  The Body of Christ did have its beginning with Paul, during the period covered by the latter part of Acts, but the main purpose of the book is to show how Israel rejected Christ in spite of the miraculous demonstrations of Pentecost,  in spite of the powerful appeals of the twelve and even in spite of the  testimony of Paul, who once had been Christ's greatest enemy on earth." (Stam)

proving - "The word means 'to establish a conclusion by putting things side by side and comparing them'.  Paul doubtless compared the Messianic prophecies of the Jewish Scriptures with the facts of the life and death of Jesus Christ.  The verb is found again in Acts 16:10; 19:38; Eph. 4:16; Col 2:2, 19, with different renderings." (Walker)

When many days had passed -  "During this time Paul went to Arabia so three years elapsed between his conversion and his going to Jerusalem (Acts 9:26).  (See Gal. 1:17 - Arabia may mean anywhere in the kingdom of the Nabataeans, from near Damascus down to the Sinaitic peninsula.  The intent is not to pinpoint the location but to emphasize that it was a place [in contrast to Jerusalem] where there was no apostle to instruct him.  In Arabia he was alone with God, thinking through the implications of his encounter with the risen Christ on the Damascus road.)" (Ryrie)

"During this many days he made a journey to Arabia.  The first chapter in Galatians tells us of this fact.  'Neither went I up to Jerusalem to them which were Apostles before, but I went into Arabia, and returned again unto Damascus' (Gal. 1:17).  This is the only time his journey into Arabia is mentioned in the Bible.  How long he spent there and what he did there is unrevealed.  It is incorrect to say he spend three years in Arabia; in Galatians the statement is made that three years after his return to Damascus he went to Jerusalem.  This does not mean that he was for three years in Arabia." [notice that Gaebelein contradicts Ryrie here] (Gaebelein)

"Nothing would have pleased him [Paul] better than to return at once to the city he loved so well and preach the Name he once despised. but he did not confer with flesh and blood, nor did he go up to Jerusalem to them which were Apostles before him (Gal. 1:16-17). It had to be so to prove that he had his apostleship apart from Jerusalem. This is the reason why this historical account is embodied in the first chapter of the Epistle to the Galatians. In his defence of the Gospel contained in that epistle he shows first that he is an Apostle and how he became an Apostle. The twelve in Jerusalem had nothing to do with it...But we must again examine the historical record contained in the Apostle's own words in Galatians 1. There we learn the details of this visit. He did not see all the Apostles, but only Peter and James, the Lord's brother. The other Apostles he did not see. This detailed statement is made to show that no council of the Apostles was called before which (according to ecclesiastical rules in our day) Saul had to appear to receive the sanctiot of the Apostles upon his own Apostleship, a kind of ordination. He did not need this; the Lord had called and ordained him. He was an Apostle, not of men, neither by man, but by Jesus Christ." (Gaebelein)

watching - "We have here an undesigned coincidence with 2 Cor. 11:32-33,—where we read that the ethnarch under king Aretas guarded the gates in order to apprehend Paul.  Aretas was king of Arabia Petraea.  We do not know how Damascus came into his hands at that time, but it can hardly have been without Roman consent.  Coins which are extant prove that it was under direct Roman administration in A.D. 33-34, and again in A.D. 62-63.  It must, therefore have come into Aretas' possession subsequent to A.D. 34; and Caligula (A.D. 37-41), who encouraged independent kingdoms in the East, is the emperor most likely to have conferred the city on the Arabian sovereign.  These dates admirably suit the chronology adopted in this commentary, which gives A.D. 38 as the year in question.  A comparison of the two accounts of this incident makes it clear that the Jews secured the ethnarch's favour and cooperation in their attempt to seize Paul." (Walker)

"We are told that Aretas was father-in-law to Herod Antipas and that he had made war on Herod for casting aside his daughter for his (Herod's) brother Philip's wife, Herodias (cf. Mark 6:17,18).  If this be true the Jews at Damascus may well have sided against Herod, and the governor under Aretas may have reciprocated by trying to seize Saul for them." (Stam)

Barnabas - "His name means 'son of encouragement,' and he was that to Paul.  Described by Luke as one who consoles or encourages (Acts 4:36), a good man who was full of the Holy Spirit (Acts 11:24), he played an important role on four occasions: (1) he convinced the apostles of the genuineness of Paul's conversion (Acts 9:27); (2) he represented the apostles at Antioch and recognized that the movement there was the work of God (Acts 11:22-24); (3) he and Paul were sent by the Spirit on the first missionary journey (Acts 13:2); and (4) he defended the work among Gentiles at the Jerusalem council (Acts 15:12, 22, 25)." (Ryrie)

Hellenists - Greek-speaking Jews who were born in lands outside of Israel.

Tarsus - "Capital of Cilicia and birthplace of Paul.  He remained there about five years before being called by Barnabas to work at Antioch (Acts 11:25-26)." (Ryrie)

"There we lose sight of him till Barnabas fetches him from thence in Acts 11:25, except that we know that he worked as an evangelist during at least part of the intermediate period in Syria and Cilicia (Gal. 1:21) and founded churches there (Acts 15:23, 41)." (Walker)

"In Gal. 1:21, referring to the same period of his [Paul's] life, he says: 'Afterwards I came into the regions of Syria and Cilicia.'  It may well be, then, that Tarsus was merely his base of operations from which he preached Christ in Syria and Cilicia.  In fact there appears to be considerable evidence that this was the case.  We read in Acts 15:23 of the communication set by the Church at Jerusalem to 'the brethren which are of the Gentiles in Antioch and Syria and Cilicia.'  Also, in Acts 15:41 we are told that after Paul's separation from Barnabas he 'went through Syria and Cilicia confirming the churches.'  Now how and when did it come about that there were Gentile believers in Syria and Cilicia?  Who had founded churches there?  In answer to this question it should be observed first that neither Paul nor Jewish believers from Judaea could have led these Gentiles to Christ before the conversion of Cornelius for according to the testimonies of both Peter and James in Acts 15:7, 14, Cornelius and those of his household were the first Gentiles to 'hear the word of the gospel and believe.'  There were men of Cilicia in Jerusalem during Stephen's ministry there (Acts 6:9) but these could not have brought Christ to Cilicia for they themselves had rejected Stephen's testimony and had helped to bring about his martyrdom.  Those scattered by 'the persecution that arose about Stephen' could hardly have brought Christ to the Gentiles of this territory, for we are distinctly told that they 'travelled as far as Phoenice, and Cyprus, and Antioch, preaching the Word to none but unto the Jews only.  And some of them ... when they were come to Antioch, spake unto the Grecians [or Greeks, R.V.] preaching the Lord Jesus' (Acts 11:9,20).  Thus these scattered believers reached as far as Antioch, but not further into Syria, much less Cilicia.  Moreover Antioch is designated as the one city where they ventured to preach Christ to the Gentiles at that time.  It was the conversion of the Gentiles at Antioch, of course, that brought Saul there, and there he ministered for 'a whole year' (Acts 11:26).  We would not exclude the possibility that he evangelized Syria and Cilicia during that year, but again the record seems to confine his ministry to Antioch for that entire period, for it is written: 'a whole year they assembled themselves with the church, and taught much people' (Acts 11:26).  Nor could Paul have founded these churches during his first apostolic journey, for his route is outlined for us in the record, and it did not take him further into Syria or into Cilicia.  It is true that Paul could have sent evangelists into Syria and Cilicia during the year he spent at Antioch, but in the absence of any statement to that effect it would seem more probably that these churches were founded by Paul during this so-called 'period of retirement' in Tarsus.  Indeed, the statement in Acts 15:41 that 'he went through Syria and Cilicia, confirming the churches,' would seem to imply that these were churches which he had founded." (Stam) 

So -  "Or 'therefore'.  The chief opponent Saul was now a convert.  Political events, too, favoured the church, for the attention of the Jews was mainly concentrated on the attempts of the emperor Caligula to set up his image for worship in the temple at Jerusalem.  Their suspense only ceased with his death (A.D. 41). " (Walker) 

Acts 9:4-19

And falling to the ground he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting. But rise and enter the city, and you will be told what you are to do.” The men who were traveling with him stood speechless, hearing the voice but seeing no one. Saul rose from the ground, and although his eyes were opened, he saw nothing. So they led him by the hand and brought him into Damascus. And for three days he was without sight, and neither ate nor drank. Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who call on your name.” But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name.” So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized; and taking food, he was strengthened.


heard a voice - "He heard a voice speaking to him in definite and articulate words; whereas those who travelled with him only heard the sound of a voice but caught no words. This appears from the difference in the Greek construction used in verse 7, and accounts for the statement of Acts 22:9. To Saul, the voice brought a distinct message." (Walker)

"We remember years ago how a poor, blinded Jew attended our Gospel meetings and among his claims that the New Testament contradicted itself, he would cite the statement here about the companions of Saul and Paul's statement that 'they heard not the voice of Him that spoke with me' (Acts 22:9). He called this a disagreement. The far more blinded Higher Critics make the same assertion. But there is no disagreement. Luke in his brief account tells us that the men heard a voice. But Paul tells us that they did not hear the conversation, they heard the sound of a voice but the voice itself was unintelligible to them. John 22:28-29 explains it perfectly. The Son of God heard the Father's voice. The people who stood by heard the sound waves and some declared that it was thunder, others that an angel had spoken. Only the Son heard what the Father had said. So here. The men heard the sound of the voice, but what was said they did not hear; Saul alone understood the words of the heavenly speaker. (Gaebelein)I am Jesus - "In this moment Paul identified the Lord Yahweh (or Jehovah) of the OT, whom he had attempted so zealously to serve, with Jesus of Nazareth, whom he had so ferociously persecuted through His saints. The phrase 'it is hard for thee to kick against the prick' (KJV) is not found in most manuscripts." (Ryrie)

"The Lord Jesus Christ appeared unto him. The Son of God in the Glory of the Father was revealed unto Saul. Though the record here is silent about the actual vision, it is clearly seen from other Scriptures that such was the case. Ananias later addressed Saul and said, 'Brother Saul, the Lord, even Jesus, that appeared unto thee in the way' (Acts 9:17). From another verse in our chapter (verse 27), we learn that Barnabas said 'that he had seen the Lord in the way and that He had spoken to him.' Then in Chapter 26:16, the Lord Himself spoke to Saul: 'I have appeared unto thee.' A more direct testimony is found from the Apostle in 1 Corin. 15., where, after mentioning the different witnesses of the resurrection, Paul says, '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 Corin. 15:8-9). He saw the Lord in all His resurrection Glory and this, besides the direct call, constituted him an Apostle, for he was now a fit witness to the resurrection of Jesus Christ. 'Am I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord?" (1 Cor. 9:1.)" (Gaebelein)

"We doubt, however, that his mind was very much occupied with his own safety at this time. There were more important things to think about during these days without sight, food or drink. These letters of death; what did he want with them now? The past; the fathers, mothers and loved ones he had hunted to their deaths; those he had scourged to make them blaspheme Christ; his recent intense hatred of Christ. How could he ever begin to set all this right? And yet here he was saved, and chosen to bear Christ's name before the world! But how would they receive his testimony? Or, would his testimony, perhaps, bear greater weight than the testimonies of others? Ah, but how utterly undeserving was he to speak one word in Christ's behalf! What mingled feelings of sorrow and joy, remorse and gratitude, shame and glory must have surged within Saul's breast as he contemplated what he had just seen and heard!" (Stam)

"Mark well that right here, at the outset of his ministry, when the Lord first commissions him, the Gentiles are mentioned before Israel. It is true, to be sure, that until Acts 28 he went to the Jews first in city after city, but this was not to further extend Peter's offer of the kingdom, for that offer could be accepted only the land. It was rather that Israel as a nation might have no excuse for rejecting Christ. While God was still dealing with Israel, these Jews outside the land were given first opportunity to hear that 'Jesus is the Christ,' so that they might decide for themselves whether or not they would join the nation in its rejection of Christ and accept the responsibility for the judgment which was to follow. Furthermore, it was the natural thing for Saul, a Jew, to begin his ministry to 'all men' by going first to his own people, who at least believed in the true God, to witness to them that the rejected Jesus was truly God's Anointed. But Saul's ministry was to be mainly to the Gentiles (Rom. 11:13). It is significant that upon Saul's first return to Jerusalem after his conversion Christ appeared to him to say: 'Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me' (Acts 22:18). And when Saul argued the case, thinking that his testimony, more than that of others, might bear weight with them, the Lord replied summarily: 'Depart: for I will send thee far hence unto the Gentiles' (Acts 22:21)." (Stam)

"Therefore, is Paul vehement and positive. 'Before God,' he cries, 'I lie not! I have no connection, nor has the gospel I preach, with the other apostles. All I teach was a direct revelation by Jesus Christ to me and must be harkened to, for I speak with the Lord's own authority. The Lord appeared to me not in order to convert me—for the Lord could have converted me by any one's preaching but to make me His witness for this dispensation' ... The failure or refusal to discern the Pauline Gospel as a separate and new revelation and not a 'development from Judaism,' accounts for most of the confusion in many people's minds today as regards just what the Gospel is ... unto none of these twelve Apostles did God reveal the great body of doctrine for this ... It pleased Him to choose Paul to be the great proclaimer and revealer of just what the Gospel is for this dispensation ... Paul's constant testimony to the fact that he had an especial message from God cannot be overlooked. No other apostle speaks of 'my gospel!' And it is according to the revelation given to Paul that men are established." (Newell)

"Paul's Roman, as well as his Hebrew citizenship is strongly emphasized in the book of Acts. This is significant, for here at the outset, as a representative of both Jew and Gentile, he is sent to both Jews and Gentiles to turn them from darkness to light and to give them an inheritance among the sanctified. Saul was not sent out to work under the commission given to the twelve. Indeed, the Lord had raised him up as another apostle, entirely apart from the twelve, that through him' He might reconcile both [Jews and Gentiles] unto God in one body by the cross' (Eph. 2:16)." (Stam)

"The words which follow in the authorized version 'It is hard for thee to kick against the pricks. And he trembling and astonished said, Lord what wilt Thou have me to do?' must be omitted here. They do not belong into the historical account as given by Luke. They were inserted later from chapters 22 and 26, where they are in the right place. No Greek manuscript contains them. (See Alford Greek New Testament in loco.)" (Gaebelein)

Ananias - "According to Acts 22:12 Ananias was an unimpeachable witness to the reality of Paul's conversion." (Ryrie)

laying his hands on him - "Through Ananias's laying his hands on him, Paul is identified with the people he had been persecuting." (Ryrie)

"The conversion and commission of Saul was representative. Rather than immediately crushing the rebellion against Christ, God was now to save men out of it and send them, like Saul, back into enemy territory with the offer of reconciliation by grace through faith. It must be emphasized, however, that Saul's conversion was but the first step in this direction. The salvation of the leader of the world's rebellion, the call of another apostle, separate from the twelve: these were but the first departures from the prophetic program. This program was to be gradually displaced and temporarily replaced—by the parenthetical program of the mystery. As a whole the prophetic program still prevailed at this time.  This is clear from the fact that the Holy Spirit (as He operated then) was imparted to Saul by the laying on of hands, and that his sight was miraculously restored in the same way."  (Stam)

he rose and was baptized - "Those who contend that Israel was set aside at the cross and that Peter and the eleven were then sent forth by the risen Christ to preach 'the gospel of the grace of God,' must find it difficult to explain why even Paul was later baptized by a devout, law-observing Jew, to wash away his sins! No, Saul's conversion was not the fruit of a message of grace preached by the twelve. He was saved 'by the revelation of Jesus Christ' while the prophetic program and the 'great commission' was still in force. But his salvation and his ministry were to usher in 'the dispensation of the grace of God,' which was to emerge gradually from the deadlock caused by Israel's failure to accept her Messiah." (Stam)

Acts 9:1-3

But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him.


"Luke here records Paul's conversion (Acts 22:4ff. and Acts 26:12ff. also give account of it, to the crowd in Jerusalem and to Herod Agrippa II).  In his own writings, Paul refers to it only a few times.  He related it to the supernatural purposes of God (Gal. 1:15); he spoke of its suddenness (1 Cor. 15:8; Phil. 3:12); he called it an act of new creation by God (2 Cor. 4:6); he acknowledged the merciful character of it (1 Tim. 1:13); and he claimed that during it he saw the Lord (1 Cor. 9:1).  He was, therefore, just as qualified as the other apostles, for his conversion experience was just as objective a reality as their meetings with the risen Christ before the Ascension." (Ryrie)

"In the revelation of God to us this event is given a most prominent place.  Saul's conversion is more fully described and more often referred to in the Scriptures than any other conversion, or indeed, than any other one personal experience outside of the crucifixion and resurrection of Christ.  The major parts of three separate chapters in Acts are taken up with this account and it forms the main subject of two of Paul's five recorded discourses.  So conscious is the apostle himself of the importance of his conversion in connection with the gospel of the grace of God, that he refers to it over and over again in his epistles." (Stam)

"What happened on the road to Damascus was unique.  Saul's conversion is unlike any other conversion.  Nor has such an event taken place since then.  That it will be repeated on a larger scale in the future day is assured by the Word of Prophecy.  The heavens will be opened once more.  Out of the opened heavens there will again shine forth the Glory of the King of Kings, the Lord of Lords.  In His Glory, He will appear the second time.  And when He comes in the clouds of heaven there will be still His blinded people on earth, a remnant of them, and like Saul they will behold the glorious vision.  Then will be fulfilled what is written in Zechariah 22:10: 'They shall look upon me whom they have pierced and they shall mourn for Him, as one mourneth for His only Son.'" (Gaebelein)

"Thus the conversion of Saul marked the beginning of the unfolding of the mystery of God's purpose and grace.  (Note, we say the beginning, for the dispensation of grace, with the revelation of it, emerged gradually.  See Acts 26:16; 2 Cor. 12:1.  The careful student of Scripture will not expect to find the Pentecostal program suddenly abolished, with the dispensation of grace in its fullness suddenly replacing it.)  The very fact that another apostle was being raised up, quite separate from the twelve, clearly indicates that God had begun to usher in the new dispensation: 'the dispensation of the grace of God' (Eph. 3:2,3).  With regard to this Dr. Arno C. Gaebelein wrote in his book on 'The Gospel of Matthew':  'Superficial readers of the Word of God make no difference between the Gospel of the Kingdom and the Gospel of Grace ...' (Vol. II, P. 189).  But the distinction is important, as I.R. Dean, in his 'Coming Kingdom,' points out.  Says Mr. Dean: 'What was it necessary for Paul to have a new revelation of the gospel if he was to preach the same gospel that John the Baptist and Christ and His disciples had preached?  Wherein lies the difference?  'John the Baptist and Christ and His disciples offered Israel a Messiah .... Paul's gospel does not offer Israel a Messiah at all; God is not offering anyone a Messiah now' (P. 210).  Dean is right, for rather than offering men a Messiah now, God is offering reconciliation by grace to all men, in a world where the Messiah, the King, was, and remains, rejected." (Stam)

"Saul was born in Tarsus, an old city, and the capital of Cilicia.  In that city was situated a great university given mostly to the study of Philosophy.  Josephus in agreement with Jewish literature identified the city with Tarshish, to which Jonah attempted to flee.  Saul has often been called a 'Hellenist,' that is, a Grecian Jew.  But his is easily answered by his own words, 'a Hebrew of the Hebrews.'  He belonged to the sect of the Pharisees, and his father was likewise a member of the same class, for Saul called himself 'a Pharisee, the son of a Pharisee' (Acts 23:6).  His bringing up was on the strictest Jewish order.  All the observances of the law and the traditions of the elders were conscientiously followed by  him.  This fact he calls to mind when he wrote his great defense of the Gospel to the Galatians. 'For ye have heard,' he states, 'of my conversation in time past in the Jew's religion, how that beyond measure I persecuted the Church of God, and wasted it.  And profited in the Jew's religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my faither' (Gal. 1:13, 14).  He also witnesses of his life before the Grace and Power of God converted him, when he wrote to the Philippians, 'Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless' (Phil. 3:5, 6).  This young Pharisee had a strong belief in the God of Israel, in His promises and the destiny of Israel.  This belief manifested itself outwardly in a zeal for God.  While he was thus filled with pride of race, zeal for God, but without knowledge, striving to attain righteousness, to fulfill and obey the very letter of the law, he had an intense hatred of what he supposed to be disloyalty to the law.  In Tarsus, his native city, he became fully acquainted with Greek customs, Greek life, literature, art and philosophy.  The local industry of Tarsus was tent making.  These tents were manufactured out of goat's hair.  This trade the young Saul learned.  Teaching boys a certain trade is an ancient Jewish custom.  His family may have been very influential and wealthy.  He had a married sister living in Jerusalem, who must have been very highly connected (Acts 23:16).  Saul of Tarsus was furthermore a Roman citizen.  This was a high honor and privilege.  It could be bought for large sums of money.  When Paul was about to be scourged he mentioned his Roman citizenship.  The chief captain, a Greek by the name of Claudius Lysias (Acts 23:26), said: 'With a great sum obtained I this freedom.  And Paul said, But I was free born' (Acts 22:28).  The prisoner held a higher honor than the captain; no wonder Claudius Lysias was afraid.  His family must have had the Roman citizenship conferred upon them as a mark of distinction or reward for some eminent service.  Saul received his religious education in Jerusalem.  We listen again to his own words, 'I am verily a man, a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city (Jerusalem) at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye are all this day' (Acts 22:3).  Gamaliel was the greatest rabbi of the Pharisees, the president of the Sanhedrim.  He was the son of Simon and grandson of the celebrated Hillel.  We have found his name before in the fifth chapter.  He was highly esteemed for his learning.  The Talmud says, 'When he died the honor of the Torah (law) ceased, and purity and piety became extinct.'  At the feet of this great and learned man, Saul of Tarsus sat.  That Saul was highly respected in Jerusalem and close to the leaders of the people, is seen by the letters entrusted to him and the commission to Damascus.  He may  have been even a member of the council, for 'he voted.'  'When they (Christians) were put to death, I gave my voice (lit., my vote) against them' (Acts 26:10).  It may be interesting to say a word on his outward appearance.  He has frequently been pictured as a tall, handsome-looking man.  But in 2 Corinthians 10:10 we read otherwise.  The Corinthians were used to the athletic figures of the Greeks.  Of Paul they said, 'His letters are weighty and powerful; but his bodily presence is weak and his speech contemptible.'  A very old apocryphal book, dating back to the end of the first century, 'Acta Pauli et Theclae,' has an interesting description of his person, which may be genuine.  'A man of moderate stature, with crisp hair, crooked legs, blue eyes, large knit brows, and long nose, at times looking like a man, at times like an angel.'" (Gaebelein)

belonging to the Way - believers in Jesus Christ as the Messiah

"From other passages in Acts it seems clear that the term, 'the Way' is Luke's inspired designation for the faith and practices of Messiah's followers, not a derisive term used by Saul (See Acts 18:25,26; 19:9, 23; 22:4; 24:14,22).  Perhaps the term was used much as we might speak of 'the message' or 'these truths,' but it is not without significance that the same terminology is used in John 14:6, where we have the words of our Lord: 'I Am The Way, the truth, and the life: no man cometh unto the Father, but by Me.'" (Stam)

Damascus - This city was about 150 mi (241 km) from Jerusalem.

"In the Old Testament times it was the capital of Syria.  It is situated on one of the most fertile plains in the world, about 2,200 feet above the level of the sea, a plain watered by the river Chrysorrhoes and abundant in fruit treats and grain crops.  It is about sixty miles from the sea coast, and was once the highway of traffic to the East.  Under the Greek regime, it was eclipsed by the greater importance of the new capital, Antioch (Acts 11:20).  It has again, however, established its former superiority and is a large city with 150,000 inhabitants.  A large colony of Jews, who had several synagogues, resided there." (Walker)

"We must not miss the significance of this.  As we have pointed out, Israel, through whom God had promised to send salvation and blessing to the Gentiles, had now joined the Gentiles in their rebellion against God and Saul of Tarsus was leading that rebellion.  But when Saul pressed the persecution into Gentile territory, divine intervention was immediate and direct.  If the people of Israel would not accept salvation through Christ they were not, at least, to be permitted to keep it from the Gentiles.  Thus God now proceeds to show them that He did not choose them because He needed them, but because of His sovereign grace, and that He can justly offer salvation to all, entirely apart from the covenant promises, entirely apart from Israel—wholly and solely through the merits of the Crucified.   And for this purpose, yea, on these grounds, He saves Saul, His chief enemy on earth, sending him forth with 'the gospel of the grace of God!' (Acts 20:24; Eph. 3:2)." (Stam)