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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Act_9:1-9
1Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" 5And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting, 6but get up and enter the city, and it will be told you what you must do." 7The men who traveled with him stood speechless, hearing the voice but seeing no one. 8Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. 9And he was three days without sight, and neither ate nor drank.
Act_9:1 "Saul, still breathing threats and murder" This is literally "snorting." In Act_26:11, Paul says of himself, that he was furiously enraged at them. Apparently Paul even killed some Christians (cf. Act_8:1).
▣ "the disciples of the Lord" This term means learners. It only appears in the Gospels and Acts. This term is rapidly replaced by the term "saints." Notice the number of terms used in this chapter to describe the people of God:
1. disciples, Act_9:1; Act_9:10; Act_9:19; Act_9:25-26; Act_9:36; Act_9:38
2. the Way, Act_9:2
3. saints, Act_9:13; Act_9:32; Act_9:41
4. brothers, Act_9:17.
▣ "went to the high priest" This is obviously a reference to the Sanhedrin (cf. Act_26:10). See note on Sanhedrin at Act_4:5.
Act_9:2 "for letters from him to the synagogues at Damascus" The Roman government had given limited authority to the Sanhedrin to conduct and control events in the synagogues or related to Jewish life in the Empire (cf. 1Ma_15:16-21 or Josephus, Antiq. 14.10.2). Judaism was a recognized, legal religion of the Greco-Roman world.
Apparently these were letters of extradition for the Jewish Christians who had fled Jerusalem in the face of the Jewish persecution (cf. Act_9:14; Act_9:21; Act_22:5; Act_26:10).
▣ "if" This is a third class conditional sentence meaning potential action.
▣ "The Way" This was the early designation for believers (cf. Act_19:9; Act_19:23; Act_22:4; Act_24:14; Act_24:22 and possibly Act_18:25-26). It has an OT background, speaking of lifestyle faith (cf. Psa_1:1; Psa_16:11; Psa_119:105; Psa_139:24; Pro_4:10-19). Jesus uses this concept in Mat_7:14 and uses the title for Himself in Joh_14:6. Christianity is a personal encounter followed by a daily relationship.
▣ "women" The mention of women three times amidst the groups that Paul persecuted is a way to show the intensity of Paul's actions (cf. Act_8:3; Act_22:4). Luke has a special concern for women!
Act_9:3 "Damascus" This was an ancient city and capital of the Roman Province of Syria just north/northeast of Galilee. It was 150 miles from Jerusalem.
▣ "and suddenly" This term also has the connotation of "unexpectedly."
▣ "a light from heaven" Paul relates his experience with this light differently in his three accounts of his experience in Acts
1. "a light from heaven flashed around him" (Act_9:3)
2. "a very bright light suddenly flashed from heaven all around me" (Act_22:6)
3. "I saw on the way a light from heaven, brighter than the sun, shining all around me" (Act_26:13)
Paul vividly remembers this event! It is just possible that this light is theologically/physically related to the Shekinah glory of YHWH's presence with Israel during the Wilderness Wandering Period. The Hebrew concept of "glory" takes on an aspect of bright light from this historical event (see hyperlink at Act_3:13). This light would have showed Saul the rabbi that this was the personal presence of God.
Act_9:4 "heard a voice" This heavenly voice was something Judaism was familiar with. It is known as a bath kol. This provided a means for the Jews to receive information and/or confirmation from God (during the interbiblical period between the closing of Malachi [or Chronicles] and the beginning of the ministry of John the Baptist). This form of revelation was necessary because there were no inspired prophets during this period.
▣ "Saul, Saul" In Hebrew this repeating of the name was a way to show intensity.
▣ "why are you persecuting Me" This is extremely significant theologically because it shows the continuity and intimacy between Jesus and His church (cf. Mat_10:40; Mat_25:40; Mat_25:45). Paul was persecuting the Church, but Jesus took it personally. From Act_26:14 we know that Jesus spoke to Paul in Aramaic.
It is also theologically significant that Christianity is both a person (Jesus) and a group (church). The corporate metaphors used in the NT for the church are:
1. body
2. family
3. building
4. saints
All emphasize the corporate nature of faith (cf. 1Co_12:7). It starts individually, but moves to the group (conscientiousness and concern). This individual corporality can be seen in Paul's discussion of Adam and Christ in Rom_5:12-21. The One is part of the all; the One can affect the all (cf. Joshua 7).
Act_9:5 a "Who are You, Lord" What did Paul imply by the use of "Lord"?
1. sir, title of respect (ex. Joh_4:11)
2. YHWH, translated by Lord in the OT (ex. Gen_2:4)
If surprise is the focus, then possibly #1 applies, but if the light from heaven denotes an action of God, then #2 is the case. If #2, then suddenly Paul's rabbinical theology is challenged. What a confusing and frightful time this must have been! See hyperlink at Act_1:6.
Act_9:5-6 b These verses are not found in any early Greek manuscripts. They are found in only one Latin family of manuscripts. Erasmus, translating from the Vulgate, put them in his first edition of the Greek New Testament in 1516. These words are found in Act_26:14. Their inclusion here shows a tendency of scribes to make parallels uniform and full of all details.
Act_9:5 "I am Jesus whom you are persecuting" Paul is claiming to have seen the Glorified Christ (cf. Act_22:14; 1Co_9:1; 1Co_15:8-9). Paul will later understand this experience as an integral part of his call to be the Apostle to the Gentiles.
The crucified carpenter from Nazareth is the glorified Messiah!
Act_9:6 This verse is explained in detail in Act_9:10-19.
▣ "must do" See full note on dei at Act_1:16.
Act_9:7 "The men who traveled with him" This possibly refers to
1. the Temple police accompanying Paul
2. other Jewish zealots, probably from Hellenistic synagogues
3. other theological students from Jerusalem
▣ "hearing the voice but seeing no one" There is a seeming discrepancy between Act_9:7; Act_22:9 in the details of this event. There have been several theories how to deal with it:
1. It is a matter of syntax. The verb "to hear" can take a genitive (Act_9:7) or an accusative (Act_22:9). These different forms have different implications or connotations. The NRSV, in a footnote, has "The Greek suggests that his companions heard the sound of the voice, but not the words spoken."
2. Others say it is similar to Joh_12:29-30 about Jesus' entry into Jerusalem and the voice from heaven.
3. Others say that it is Paul's voice that is being referred to, not Jesus'. They heard Paul speaking, but they did not hear Jesus speaking.
4. Others say this is similar to the Synoptic problem. Different Gospel writers record the same events, sermons, and actions of Jesus in differing ways, which is different eyewitness accounts.
Act_9:8 "though his eyes were open, he could see nothing" Paul apparently had eye problems from this point on (cf. Gal_4:13-15; Gal_6:11). I, personally, believe Paul's "thorn in the flesh" (cf. 2Co_12:7-10; Gal_4:13-15; Gal_6:11) was Oriental ophthalmia, possibly caused by this experience. There is irony here; Paul experiences a reorientation. He thought he could see (physically and spiritually, cf. John 9), but he found out that he was blind. After this encounter with Christ he was physically blinded for a period, but his spiritual eyes were wide open!
Act_9:9 "And he was three days without sight" This is a periphrastic imperfect. Some commentators see this as the occasion of Paul's vision of heaven recorded in 2Co_12:1-4.
▣ "and neither ate nor drank" Paul was fasting and praying (cf. Act_9:11). What a reorientation must have been occurring in Paul's mind (theology) and heart (desire)! He was beginning the transformation from persecutor of the gospel to proclaimer of the gospel!