Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 9

Revised 2014

1 After Philip’s exploits, we are brought back to Saul’s determination to wipe out the Christians. Luke has a problem: how to makes one of history’s most stunning turnabouts believable. But Luke (and Paul himself) does not attempt to explain this conversion - Paul is not the main character, he is one of many figures who enact God’s fidelity to his promises. Important for Luke is that this conversion was brought about directly in history by the risen Jesus himself, and was in reality the call of a prophet. The discrepancies between Luke and Paul’s own account indicate that Luke was using independent sources, not relying on Paul’s writings, serving to confirm a historical basis in fact.
2 The Sanhedrin’s authority did not extend to Damascus in the Decapolis, but it would have authority over the Jews there. Saul is still looking for both men and women to bring bound to Jerusalem.
3 Clearly Paul had a dramatic conversion experience on the road to Damascus, but like all such direct interventions by God into the world it is impossible to describe. But it is so important that Luke includes it 3 times in Acts, with differing details either to include different traditions or to emphasise different aspects. Paul insists that Jesus appeared to him, ie not a vision (1 Cor 15:8). These two chapters are pivotal in Acts: Paul’s conversion and Peter’s baptising a Gentile - an act so unprecedented that chaps 10-15 struggle with it. Note that Saul is not here given his mission directly by Jesus, it is told to Aeneas. At this stage Saul appears not to be called, but only converted. But in the later tellings the calling to mission is given prominence, given it by Ananias in 22:14, and directly by Jesus in 26:16. God often used a blinding light, but usually to deter wrong-doers (eg Elymas 13:11): here it causes temporary blindness. Should every conversion be dramatic? Perhaps Saul was meditating on Ezek 1:26-28 and raises his eyes to see "likeness of glory of YHWH" then sees face of Jesus?
4 Consistent in all versions by both Luke and Paul is the phrase “Saul, Saul, why do you persecute me?”, leading Paul to develop the idea that Jesus and the Church are one (1 Cor 12:27).
5 Clearly Saul, who was a sincere if fanatical believer in God, recognised that he was in the presence of God, and addressed him as Lord. But he does not recognise Jesus as Lord. Perhaps “Who?” seeks to understand where this vision comes from. Stephen saw Jesus in heaven, Saul cannot see clearly.
6 For a sincere Jew, seeking to root out the followers of a man whose crucifixion showed he could not be the Messiah, Jesus’ words must have been a great shock: he had got it all wrong, he had been going against his God. Gamaliel was right: if it is God’s plan, you cannot foil it. Added words in some translations, but believed to be later additions, refer to the goad that cannot be avoided.
8 Saul is sufficiently open to God to accept his commend. Although in his blindness, to remind him of his spiritual blindness, he has little choice. Now he who would bind others has to be led by the hand, totally dependant.
9 A symbolic 3 days for him to reflect on what has happened - when did we last do that?. Fasting is sometimes associated with repentance, but also in preparation for a revelation (Ex 34:28), perhaps more likely here (Cf 13:1-3)? Early practice of fasting before Baptism (Didache 7:4, Justin Martyr).
10 We have been introduced to evangelised Christians elsewhere, but Luke has not told us how those in Damascus were given the Good News - presumably some had fled here to escape Saul. Now they will save him from his incapacity. Ananias’ response echoes that of the young Samuel (2 Sam 3:4,10).
11 Straight Street is a main street, still visible. Probably good houses. We know nothing about Judas, although some assume he was also a Christian - but why should Saul’s companions take him to a Christian’s house? Sounds like a dangerous place for Ananias to enter. We are told Saul is from Tarsus, the capital of Cilicia those attacking Stephen included some from Cilicia. Saul is praying as well as fasting - he is open to God in a normal Jewish way. But he tells Ananias nothing - could be working up zeal to persecute more Christians!
12 A vision within a vision to explain what Ananias must do. Cross-referential visions are also used by Luke to draw Cornelius and Peter together (10: 3-20). This device was used more often in Hellenist than Jewish literature. A masterful way of merging individual experiences into a shared narrative. Now Ananias can be convinced.
13 Vv 13-16 may have been added by Luke to the original story to bring out the real cause Ananias had to be reluctant about this mission, but also to include Saul’s mission in similar words to those to the Apostles (1:8). It also helps overcome our worries about Ananias’ mission and Saul’s rapid conversion.
14 Repeats Saul’s authority to bind. Pharisees were only a pressure group, no official authority. Here authority is given to Saul by Chief Priests.
15 Luke’s main comment on this event: Saul is to be God’s chosen instrument to convert the Gentiles. The word often translated as “bring” or “carry” simply means “bear” or “confess”, ie confessing Jesus’ openly, but not implying mission to other peoples. The wording of his commission reflects that to the Apostles (1:8). By the end of Acts Saul has taken Jesus’ name to Gentiles and to kings, but from the beginning he continues trying to convince the Jews as well (here just “men”). In one of his letters Paul says he described his task to Ananias. God's humour: uses a hard-line fanatical Pharisee to take God's message to Gentiles.
16 Jesus himself will show Saul how much he has to suffer in his name - and this is soon apparent with two emergency escapes later in this chapter. When God calls you are bid to obey!
17 If Vv 13-16 are omitted, Ananias is seen as an obedient disciple, who immediately obeys God’s command in spite of the obvious dangers. It requires complete trust in God to do as he asks, which often appears unlikely to be successful. How do we react to his requests? The same Lord Jesus has appeared to both Ananias and Saul. Although Saul has had a dramatic conversion, he still requires catechesis from Ananias - he has not miraculously learned all about Christian beliefs. And the laying on of hands heals, bestows the Holy Spirit, and signals commissioning. “Brother” and touching register Saul’s acceptance into the community. Perhaps we should take touching at the Kiss of Peace (and the Holy Spirit) more seriously!
18 Something likes scales fall from his eyes, like Tobit. He is healed, receives the Holy Spirit and is baptised: he had no choice about the blinding appearance of Jesus on the road, but he now responds freely by submitting to baptism. Again the importance of the public acts of joining the Christian community, especially for this former persecutor! After his Baptism, Saul comes out of his sacral state back to normal “profane” life, indicated by eating again. In his ministry Jesus never seemed to ask anyone to join him with a public sign, he did not set seem to up “Jesus” groups in each village: only after his resurrection do the Apostles see the need for a public sign of commitment, and this was to be the strength of the Church, so strong that even the Roman Empire was eventually converted.
19 Paul’s own version differs - he says he went out into the desert for 3 years(Gal).
20 Saul starts proclaiming Jesus to Jews in synagogues, using the phrase “Son of God” - the only time this expression is used in Acts, apart from the quotation of Ps 2:7 in 13:33, suggesting Luke is relying on traditional Pauline stories. In OT "Son of God" is used for either "Israel, my son" or for son of David (2 Sam 7:12-14; Ps 2:7). But now meaning changes subtly: Resurrection shows Jesus really is Son of God, the living expression of God's life.
21 As at Pentecost, all who heard were amazed..
22 With his great learning as a Pharisee, Paul was able to argue strongly against the Jews, now proving that indeed Jesus was the Messiah. The first time “Jews” is used in Acts to denote a group separate from the Christians.
23 Paul himself tells that it was the city Governor ruling on behalf of the Nabatean king who decided to arrest Saul (2 Cor 11:32). But Luke may be hazy about the details, and ascribes all antagonism to “the Jews”. What is important for Luke is that Saul’s sufferings are already beginning, and it is the Christian community that comes to his aid.
24 Whatever - the danger appears real enough, even mortal. These stories of Saul’s preaching and escapes were already circulating in Damascus and incorporated into Acts, ie not taken from Gal or 2 Cor (see Gal 1:23-24), where Paul says it was 3 years before he visited Jerusalem (Gal 1:17-18).
25 So Saul, who set out from Jerusalem as a high official, with letters of credence, companions, and probably on horses, now escapes and starts his missionary career by being let down at night in a basket and running away! And by “his” disciples, the only time Luke deviates from “the Lord’s disciples”.
26 Visit mentioned by Paul in Gal 1:18, but he there says he saw only Peter and James. Hardly surprising that the disciples in Jerusalem (now again more than just the 12 Apostles) are afraid of him. Although if he had been several years in Damascus, it may be surprising word of his conversion has not reached them. But the problem allows Barnabas to come to the rescue.
27 Barnabas validates Saul’s experience of seeing the risen Jesus. How did he know?
28 Without Saul leading a persecution, the convert is able to go openly speaking about Jesus. But Paul says “I was still not known by sight to the churches of Christ in Judea” (Gal 1:22).
29 But the Hellenists again cause trouble. Perhaps they are Greek speaking converts to Judaism, who have come to live near Jerusalem, and are more radical about Judaism than the native Aramaic speaking Jews?? Shows there were other persecutors besides Saul; and that Saul is beginning to suffer for the name.
30 What should be done with this attractor of troubles - send him home? Again Saul is rescued by the Christian Community, and sent off to his home town, while attention switches back to Peter and the Jerusalem Church. But inter-weaving their stories emphasises that they both preach the same gospel.
31 With Saul converted and out of the way - no longer a disturber of the peace? - there is peace throughout the region. Switch from long to near view. In fear of the Lord and with comfort from the Holy Spirit it continued to grow. Luke never speaks about the evangelisation of Galilee, this is his only mention of the Church there. “Built up” has implication of identity and stability, as well as growth.
32 Attention must now switch to Peter in preparation for - and struggle to understand - the mission to the Gentiles, which in Luke’s scheme must be inaugurated by Peter, not Paul (or Philip!). Peter appears to be continually travelling around the area, rather like a bishop visiting the communities, but not an administrator. Lydda is about 25 miles NW of Jerusalem, possibly area where some had already been converted by Philip.
33 Aeneas had not been cured in 8 years, so he was clearly disabled.
34 Peter, clearly in line of prophets, takes the initiative, without waiting for a request or sign of faith. Cf healing by Jesus (Lk 5:24-26; 7:11-16; 1 Kings 17:17-24; 2 Kings 4:32-37). Although some commentators says “Peter heals”, Peter clearly says “Jesus heals you”.
35 The healing has the desired effect, confirming that Peter is telling the truth about Jesus, and many believe. The Sharon is the coastal plain between Joppa and Caesarea
36 Joppa is on the coast, a further 12 miles NW. Tabitha or Dorcas means Gazelle. She is described as a model disciple: good works and charity. Not only males: Tabitha represents all such model disciples. Peter is visiting a group of widows (vv 39, 41), a growing group in the Church.
37 As with the Centurion’s daughter, there is no doubt she has died - people were too familiar with death to mistake it. “At that time” - ie while Peter was healing Aeneas in Lydda. Girl had been washed in preparation for standing before God, then laid upstairs, like for Elisha.
38 About a day’s journey, if on foot. Why send for Peter? Why did Peter go? Did he know God's plan? Perhaps the Spirit guided him (Calvin)? Were the disciples hoping Peter could bring her back to life, or merely inviting him to the funeral. The echoes of the healing of Lazarus are clear.
39 Weeping and showing Tabitha’s work is a mute appeal for Peter to do something. Peter's willingness to respond points forward to hie response to messengers from Cornelius. Are widows a semi-formal group, perhaps pastoral? Peter works with them. Work by Dorcas is evidence of her charity.
40 Always prayer - appeal to God - first, although not for Aeneas. Compare “Tallitha (= little girl), get up” by Jesus (Mk 5:41, Lk 8:54, and Cf Lk 7:15), the healing and prophetic power shown by Elisha (2 Kgs 4:32f) (and Jesus) continues through the Church, although Peter did not lie on the body. No power has been withheld from the Church, even power over death itself. Both the paralytic and Tabitha are commanded to “rise up”, the same word used for Jesus’ resurrection, and signalling that the forthcoming conversion of the Gentiles is also to be seen as coming from the Holy Spirit, the Spirit of the resurrected one. But Peter makes it clear it is not his work but God's. Kneeling involves whole body in token of humility. Speaking to dead body (Cf Ezek 37:4 - bones; Jn 5:25 - dead shall hear)
41 Peter presents the revived Tabitha to both her relatives and friends, and to the Christian community = "the saints", Luke rarely says "Church". Tabitha's soul is called back - to suffer in the body a while longer: motivates others to believe.
42 Not surprisingly, word got around and many more believed in the Lord, accepting that the healings are by Christ’s power, not the apostle’s. But we are about to move beyond parallels with Jesus’ ministry, to a new area outside Judaism.
43 Peter stayed some time with Simon, a tanner, disregarding the Jewish belief that anyone dealing with dead animals is unclean. Conflicts with his concern over ritual cleanliness in Chap 10. For Paul, only way to explain how believers live is that the spirit of the risen Christ (ie the Holy Spirit) lives in them (Rom 9:9-10) as energiser.
Note the similarities between Elijah, Elisha, Jesus, Peter and Paul: summoned; body laid in upper room; weeping; public excluded; prays in private; says "rise"; eyes open, sits up; takes by hand; calls relatives; reported widely; many believed.