The Lord Appears to Saul on the Road to Damascus (9:1–9)

After introducing Saul in connection with the death of Stephen and the outbreak of persecution against Christians, Luke now returns to him and describes his dramatic conversion and call to serve. Saul becomes the most important figure in the spread of the gospel to the ends of the earth (1:8).

SYRIA

He went to the high priest and asked him for letters (9:1–2). The high priest in Jerusalem at this time was Caiaphas, the son-in-law of Annas (see John 18:13), who officiated between A.D. 18–37. He is the same high priest who took a leading role in the trial of Jesus, insisting that he was guilty of blasphemy and worthy of death (Matt. 26:57–68). This is also the same high priest who tried Peter and John and sternly warned them about spreading the gospel (Acts 4:1–21, esp. v. 6). Given the history of his antipathy to Jesus and his followers, Caiaphas is more than glad to grant the request of the zealous young persecutor of Christians.

Saul asks the high priest for extradition documents that will authorize him to apprehend Jews who confess Jesus as the Messiah and have fled Jerusalem. This is an extreme measure, but extreme actions have already been taken by the Jerusalem leaders to crush the movement. Rome granted this level of authority to the high priest for dealing with internal matters. The precedent was set by a letter that the Roman proconsul wrote much earlier to the ruler of Egypt: “Therefore if any pestilent men have fled to you from their country, hand them over to Simon the high priest, that he may punish them according to their law” (1 Macc. 15:21). This right was upheld by Julius Caesar and is now applied by the high priest to stop the new pestilence that has spread all the way to the frontierland of Damascus.

Synagogues in Damascus (9:2). There were many synagogues in the city of Damascus. This was necessary because there was a large Jewish population. We understand the size of this population by a report from the Jewish historian Josephus. He informs us that during the Jewish war of A.D. 66–70 (roughly thirty years later), over eighteen thousand Jews were killed in the city of Damascus.

These synagogues had a strong power of attraction to many in the Gentile populace (especially many women). They were drawn in by the strong ethical standards of the Jews and their claim to be in a covenant relationship with the one true God. Many Gentiles attached themselves to the synagogues by turning their backs to polytheism and embracing the god of Israel. These Gentile God-fearers and proselytes were often among the first to become Christians, accepting the Christian proclamation that Jesus is the awaited Messiah.

Evidently the persecution of Christians in Judea resulted in some of the Greek-speaking Jewish-Christians fleeing to Damascus. Filled with the Holy Spirit and passionate about their conviction that Jesus is the Messiah, they began proclaiming this good news among the synagogues of Damascus. A good number of Jews and probably many Gentile God-fearers were giving their hearts to Christ and committing themselves to this new movement.

The persecution of Christians thus backfired in the face of the chief priest and the Jewish ruling council. It served to spread the messianic movement as far as Damascus. Incensed at what was happening, the Jewish leaders commission Saul to journey to Damascus and extradite the Judean Jews to Jerusalem, where they will stand trial.

The Way (9:2). The early Christians often referred to themselves as “the Way.” This is derived from the notion that Jesus the Messiah is the way of life or the way of salvation. Jesus, in fact, spoke of himself in these terms: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

There are no written records of the beginnings of the church in Damascus. It undoubtedly started in the Jewish community. Some speculate that Galileans who heard Jesus and subsequently became Christians traveled to Damascus as the first to proclaim Christ. Jews from Damascus itself may have heard Jesus during his earthly ministry or have been present at the day of Pentecost. The Jews who fled Jerusalem, however, are clearly impacting the city for the cause of Christ.

DAMASCUS

Take them as prisoners to Jerusalem (9:2). In light of Saul’s “murderous threats” (9:1) and the death of Stephen, the lives of these Jewish Christians are in definite danger.

DAMASCUS

The Ananias chapel in the modern city of Damascus.

A light from heaven flashed around him (9:3). The light is a special manifestation of the divine presence and glory. No doubt Saul sees himself as a beneficiary of the messianic promise of Isaiah 9:2: “The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.” For Saul, the more important light is the recognition of Jesus as the Messiah. The fact that the light appears “from heaven” points to Jesus as exalted to the right hand of God.

Saul, Saul, why do you persecute me? (9:4) Jesus directly addresses Saul in Aramaic (Saoul is the Aramaic form of his name; Saulos, as in 9:1, is the Greek form). Jesus asks Saul a question that he will never forget and that will have a revolutionary impact on every aspect of his life. The question presupposes that Jesus is resurrected and alive (he is not in the grave), that he is in a close relationship with the people who embrace him as Messiah and Lord (he is not a messianic pretender), and that by persecuting Christians, Saul is actually persecuting the Lord and standing in the way of what God is accomplishing in fulfillment of Old Testament promises. What a shattering realization!

The men traveling with Saul (9:7). Although the identity of these men is not explicitly stated, they may have been fellow official representatives of the Sanhedrin. They hear something, but do not know or understand what the Lord says to Saul.

For three days he was blind (9:9). Unable to see after this dramatic encounter, the traveling companions lead Saul by the hand to the city of Damascus. Overwhelmed by what has happened and full of grief at actually opposing the God he is so zealously trying to serve, Saul refuses to eat or drink for three days. He spends much of this time in prayerful, repentant reflection on the course of his life, the claims of the followers of Jesus, and the messianic texts of Scripture. At some point during these three days, the Lord appears to him again in a vision (cf. 9:12).

Ananias Meets With Saul (9:10–19a)

Following his direct appearance to Saul, the Lord uses one Jewish believer from Damascus to minister to Saul.

Ananias (9:10). He is a Jew living in Damascus who has put his faith in Jesus as the Messiah based on the preaching of Jewish Christians who come to the city prior to Saul. Today in the city of Damascus, there is a chapel bearing the name of Ananias. The tradition that this chapel marks the site of Ananias’ home dates back to Byzantine times. Based on the location, the actual house of Ananias may have been situated directly on the wall.159

A vision (9:10, 12). In the days that followed Jesus’ appearance to Saul in a brilliant light on the road to Damascus, the Lord gives further guidance through two visions. First, he appears to this Damascene believer, Ananias, and gives him specific directions to meet Saul and how to minister to him. Then the Lord again appears to Saul, but this time in a vision, and informs him that someone is coming to meet him and restore his sight. The word that is used for vision (horama) indicates something that is actually seen as opposed to something that is purely imaginary. The Lord will once again use a double vision as a means of reaching the Gentile household of Cornelius through the apostle Peter (Acts 10:1–23). It is significant to observe that Saul receives the vision during a period when he has spent considerable time in prayer.

The house of Judas on Straight Street (9:11). Judas is presumably not a Christian, but Paul’s Jewish host with whom he has made arrangements prior to leaving Jerusalem. “Straight Street” is actually one of the main roads going through Damascus (the cardo maximus), the main east-west route through the city. Part of this street has been discovered by archaeologists. It was colonnaded and was about fifty feet wide. Today it is known as the Darb el-Moskatim.160

STRAIGHT STREET

The eastern end of the street looking west at the east gate of Damascus.

Tarsus (9:11). Saul was not originally from Jerusalem or even from Palestine. He came from an Asia Minor city in the province of Cilicia called Tarsus (see 22:3). From a grammar school age, however, Saul lived in Jerusalem and there received his education.

Place his hands on him (9:12). In the Old Testament, the laying on of hands is done in connection with a special commission (as Moses did when he conferred the leadership of the nation on Joshua; Num. 27:23) or with the imparting of a blessing (as Jacob did on his sons just before he died; Gen. 48:14). Jesus often laid his hands on people as he healed them: “When the sun was setting, the people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them” (Luke 4:40). Here the Lord instructs Ananias to confer the divine blessing of healing on Saul by laying his hands on him.

“Lord,” Ananias answered, “I have heard many reports” (9:13). Well-informed of Saul’s violent persecuting activity against the Jewish Christians, Ananias understandably objects to the instructions. He has not heard that the Lord appeared to Saul on the Damascus road.

Your saints (9:13). This is the first time that this expression is used to refer to Christians. It is here found on the lips of a believer in Damascus. The term reflects the proper understanding that the new covenant people of God have been made holy and pure before God by the forgiveness achieved in Jesus’ death on the cross. It also conveys the idea that believers are especially devoted to God.

This man is my chosen instrument (9:15). The Lord overrules all of Ananias’s objections and tells him that Saul has been specially chosen as an ambassador of the gospel. God will use Saul to take the gospel particularly to the Gentiles, but also to Jews and even to kings.

How much he must suffer for my name (9:16). The Lord also informs Ananias that this one who has inflicted much suffering on Christians now will experience much suffering himself as he carries out his divinely ordained mission. Saul/Paul himself later enumerates the variety of ways he eventually suffered for the cause of Christ (2 Cor. 11:23–33).

He could see again (9:18). Obeying the Lord Jesus, Ananias locates the house and does exactly as the Lord has told him. Ananias greets Saul and lays hands on him, and Saul regains his sight. Saul’s physical blindness has similarities to the spiritual blindness he experienced before his conversion. Saul later reflects, “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4). The illumination of Christ, however, frees Saul of his spiritual blindness and he wholeheartedly embraces Jesus as the Messiah and Son of God.

Filled with the Holy Spirit … and was baptized (9:17–18). At this time, Saul is filled with the Holy Spirit, who will empower this newly commissioned apostle to proclaim the gospel and endure the suffering. Saul is then immediately baptized, presumably by Ananias. In later church tradition, there is a one- to three-year delay for baptism, which follows a long period of instruction. The New Testament pattern appears to be that the rite is performed in a short time after a person professes faith in Christ. It is also important here to observe that Paul experiences the work of the Spirit in his life prior to his baptism.

Saul Immediately Proclaims Jesus in Damascus (9:19b–25)

In one of the greatest reversals in history, the man who once persecutes followers of Jesus now begins proclaiming him as the Son of God and as the long-awaited Messiah among the Jews in the synagogues of Damascus.

At once he began to preach in the synagogues (9:20). Because the first letter of Saul/Paul was written nearly seventeen years later, some have assumed that he spent these years in prayer, study, and reflection before engaging in ministry. But this is not true. Saul begins his preaching almost immediately, only after spending some time with his new brothers and sisters in the Lord.

Oddly enough, some of the Jews in these Damascus synagogues have probably been in contact with members of the Jerusalem Sanhedrin and are anxious for the help Saul will bring in, putting a stop to the encroaching influence of this new movement. Yet now here Saul is passionately advocating the very thing he has come to crush.

Filled with the Spirit and gaining a deeper appreciation day-by-day of the marvelous fulfillment of the Old Testament expectation in Jesus, Saul’s presentation of Jesus as the Messiah becomes more and more powerful. Many of the Jews resistant to his preaching have great difficulty providing a credible response to Saul’s message. It is possible that it is at this time that he receives the first of his five synagogue beatings mentioned in 2 Corinthians 11:24.

Son of God (9:20). A central part of Saul’s teaching is declaring Jesus as the Son of God. This does not mean that Jesus is God’s Son in any sort of physical sense. The background of this phrase needs to be understood in its Old Testament context of God’s special relationship with the anointed king of Israel. The Lord had a unique relationship with David and promised him that one of his descendants would be king of Israel in the future, that he would have a glorious and eternal reign, and that he would enjoy a relationship of sonship to the Father: “I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son.”161 To announce that Jesus is the Son of God is to proclaim the arrival of the anointed king (the “Messiah”) who will reign on the throne of David.

[Mission to Arabia (Gal. 1:17)]. If we compare this account to Paul’s later own words in Galatians 1, we find that he leaves Damascus shortly after his conversion to journey to “Arabia.” This is not to be identified with the Arabian peninsula occupied today by Saudi Arabia, but refers to the vast kingdom of Nabatea (see comments on Gal. 1:17). The Nabateans lived in the land south of Damascus and southeast of Palestine. Today their land is located within parts of southern Syria, Jordan, the Negev of Israel, the Sinai, and the northwestern region of Saudi Arabia. The capital of this vast empire was the city of Petra, about fifty miles south of the Dead Sea.

ARABIA (NABATEA)

Because of his commission to reach Gentiles with the gospel, Paul probably spends time in the major cities of Nabatea, such as Petra and Hegra, where there were Jewish synagogues and where he could present the gospel to the Gentile God-fearers and proselytes. His method for reaching Gentiles throughout his ministry is by first preaching the Messiah in the Jewish synagogues. Here he finds many Gentiles who have already come to believe in the one God of Israel and have gained some familiarity with the Old Testament. He probably spends as much as one and a half to two years in this region.162

Why does he go to this region? This appears to have been an area where Jewish Christians had not yet taken the gospel after they were scattered from Jerusalem by persecution. In fulfilling the principle of not “building on someone else’s foundation” (Rom. 15:20), Saul goes to this neighboring area where Christ has not yet been preached.

After many days had gone by (9:23). Luke chooses not to relate the account of Saul’s trip to Arabia, but this is the time it likely occurs. After his one or two years in Nabatea, Saul returns to Damascus for the second phase of his ministry there, where he faces the conspiracy for his death and has to flee.

PETRA

The Jews conspired to kill him …. But his followers took him by night and lowered him in a basket through an opening in the wall (9:23–25). Astonished that their ally from Jerusalem joins this dangerous Messianic sect, the Jewish leaders from the synagogues are so incensed that they begin to make plans to kill Saul. This is not a surprising move on their part since precedent has already been set for killing vocal leaders of this movement (e.g. Stephen; 7:54–8:1). Now they see for themselves Saul’s persuasive appeal on behalf of Jesus. Something needs to be done as soon as possible to stop the spread of his influence in their city. He himself describes this incident in 2 Corinthians 11:32:

In Damascus the governor under King Aretas had the city of the Damscenes guarded in order to arrest me. But I was lowered in a basket from a window in the wall and slipped through his hands.

A WALL AT THE MODERN CITY OF DAMASCUS

It is no contradiction that Saul says that the governor under King Aretas is after him and Luke says that the Jews are conspiring against him. The most likely explanation is that both groups are out to get him.163 Aretas IV was the king of the Nabateans, ruling over them from 9 B.C. to A.D. 40. The “governor” under him was properly an ethnarch, that is, a ruler over the Nabateans living in the city of Damascus. Saul’s preaching throughout Nabatea evidently stirred up a significant amount of antipathy against him from the Jews living in the area. As happened in other cities during Saul’s missionary journeys, they probably complained bitterly to the local officials and represented Saul as a threat. The two groups then—the Jewish leaders and the local Nabatean leaders—collude against Saul in the city of Damascus. His life is in danger and he has to leave the city.

Becoming aware of their plan, Saul’s fellow believers hatch a plan to usher him out of the city. They stealthily lower him in a basket through a window under the cover of darkness so he can escape on foot.

Saul Goes to Jerusalem (9:26–31)

To Jerusalem (9:26). Saul immediately departs for Jerusalem. He tells us why in his letter to the Galatians. He wants to become acquainted with Peter (Gal. 1:18)—the most significant leader in the Jerusalem church. Presumably he stays in Peter’s home there. These two weeks give them much time to become more personally acquainted.

JERUSALEM TO TARSUS

Saul hears about Peter’s three years of accompanying the Lord Jesus in his earthly ministry and many of the details of Jesus’ teaching and deeds. Peter, in turn, hears the details of Saul’s miraculous conversion and his proclamation of Jesus as Messiah in Damascus and throughout Nabatea (Arabia).

He tried to join the disciples (9:26). Saul soon finds out that there is still much suspicion about the authenticity of his conversion. Knowing all too well the violence Saul has exhibited toward the believers in Jesus, the Christians in Jerusalem are understandably fearful of him. Many consider Saul’s conversion a clever ruse to trap them and persecute them. Presumably, he stays with relatives after his arrival into the city before he becomes acquainted with Peter.

More disciples than the twelve apostles are apparently in Jerusalem at this time. Roughly three years has passed since the outbreak of persecution against the church (see Gal. 1:18–20). Apparently the intensity of the persecution has subsided to a sufficient degree that a number have returned to the city.

Barnabas took him and brought him to the apostles (9:27). Barnabas, a Jew from Cyprus who became a follower of Christ (see comments on 4:36), intervenes. Believing Saul’s story, he takes him to the apostles and explains the details of his conversion. This reduces the cloud of suspicion surrounding Saul. He is then able to meet with groups of Christians and even begins proclaiming Christ in Jerusalem. According to Galatians 1:18, Peter and James (the Lord’s brother, not one of the Twelve) are the only apostles Saul meets at this time.

Debated with the Grecian Jews (9:29). Saul proclaims Christ particularly among the Jews who are not from Jerusalem but who come from various parts of the Greek-speaking world (see comments on 6:1, 9). For the most part, these zealous Jews outrightly reject Saul’s message and are prepared to put him to death—the very thing Saul himself did to such blasphemous people a few years earlier.

TARSUS

A view of the Taurus mountains from the city of Tarsus (looking in the direction of the Cilician gates).

The gate of Cleopatra at Tarsus.

Sent him off to Tarsus (9:30). Knowing the reality of the threats from the non-Christian Jews, believers in Jerusalem usher Saul to the coastal city of Caesarea. This is only a stop-off point for Saul’s ultimate destination—Tarsus of Cilicia. To go to Tarsus is to go home for Saul.164 He may have had family and friends living there since he spent his earliest years there before being sent to Jerusalem for his education. The extensive Jewish population of the area along with the many Gentile sympathizers to Judaism provide an ideal mission field for him to continue fulfilling his divinely given commission. He probably spends between three and four years in Tarsus and the neighboring cities of Cilicia before going to Antioch in 39 or 40 A.D.165

Peter Heals Aeneas and Dorcas (9:32–43)

Luke now shifts his focus away from Saul and back to Peter, partly in preparation to narrate the conversion of the Gentile household of Cornelius. Peter does not remain resident in Jerusalem, but becomes a missionary. After ministering to the new believers in Samaria (8:14–25), he apparently returns to Jerusalem for a period of time (8:25) and then begins traveling to villages in Judea and Samaria. He presumably evangelizes and provides these new converts with apostolic teaching.

LYDDA, SHARON, AND JOPPA

Lydda (9:32). Lydda, known as Lod in the Old Testament, was located eleven miles southeast of Joppa (Tel Aviv).166 The main road from Jerusalem to Joppa passed through this city. Lydda was the chief city over one of the eleven districts (or toparchies) into which Judea was divided.167 The population was almost exclusively Jewish.168 Luke does not tell us how this city was evangelized. It may have been reached by the Christians dispersed from Jerusalem following the persecution (8:1, 4) or even by Philip (8:40). Today the ancient city is covered by modern buildings, which have prevented any extensive archaeological work.169 After the Jewish war, Lydda became an important center for rabbinical learning.

Aeneas (9:33). Luke does not explicitly state whether Aeneas is a believer. His ethnic background is most likely Jewish. Although the name “Aeneas” appears in Palestinian inscriptions, it was also a well-known Greek name.

Jesus Christ heals you (9:34). Not using any healing formulas, incantations, or rituals, Peter declares that Aeneas will be healed by the power of Jesus Christ. Peter is not a shaman or a magician (like Simon), but is an earthly representative of the living and powerful Christ.

Sharon (9:35). Sharon is a large coastal plain in northern Palestine. Joppa lay at the southern end of this plain that extends north about thirty miles to Caesarea Maritima and inland nearly ten. After the building of Caesarea by Herod and a new network of roads, the population of this area grew considerably.

Joppa (9:36). The seaport where Jonah once boarded a boat to flee from the mission God had called him to (Jonah 1:3), this city became a site for the spread of Christianity and the location where Peter is used by God to raise a woman from the dead.170 Located about thirty-five miles northwest of Jerusalem and eleven miles northwest of Lydda, Joppa served as the main port for Jerusalem and all of Judea. Ancient Joppa (or Jaffa) was located within the modern city of Tel Aviv. When Herod the Great built his new port at Caesarea Maritima, Joppa became far less significant (although it later regained its significance when the port at Caesarea deteriorated and fell into disuse in the late Byzantine period). Although many modern buildings cover the ancient site, the modern visitor’s center covers the remains of some Roman-era structures.

JOPPA

Looking at the modern city of Tel Aviv from the site of Joppa.

Joppa was a rather dangerous port because of the rocky breakwater about a hundred yards offshore. Sudden high winds from the north resulted in many ships being dashed against the rocks.171 The population of Joppa was predominately Jewish. Consequently, it later became a revolutionary center in the Jewish war against the Romans in A.D. 66.172

Tabitha (which, when translated, is Dorcas) (9:36). “Tabitha” is an Aramaic name that means “gazelle.” “Dorcas” is a Greek translation of the name. The fact that she has a Greek name illustrates the level of Greek influence in Palestine.

Her body was washed (9:37). It was common in the cultures of antiquity to wash and anoint a body in preparation for burial. This was also true in Judaism: “They may make ready on the Sabbath all that is needful for the dead, and anoint it and wash it.”173

He got down on his knees and prayed (9:40). Peter does not have some inherent power and ability to heal. He calls on God to give him direction on how to respond to this situation and for the ability to do what God wants him to do.

A tanner named Simon (9:43). It is significant that Peter stays with a tanner, since this was viewed as a despised trade in Judaism. One rabbi even exclaimed, “Woe to him who is a tanner.”174 Tanners were suspected of immorality because women worked in the trade. Many were repulsed by the trade simply because of the stench of working with animal carcases. Jews also had concerns about the ritual purity of tanners because of their contact with dead bodies.175 At this point, not yet having his vision of unclean animals let down from heaven in a sheet, Peter is still concerned about maintaining Jewish ritual purity.