vv.1-2 Saul’s Zeal and Mission Against the Saints. Saul’s animosity for the “disciples of the Lord” which was so clearly seen at the stoning of Stephen (Acts 8:1) only seemed to accelerate. He was “a blasphemer and persecutor, and an insolent overbearing man” (1 Tim. 1:13) but it was motivated by a religious feeling that he later called “zeal” (Phil. 3:6). This hatred for Jesus was directed toward His followers even outside the land of Israel, and led him to seek official sanction from the high priest to arrest any disciples found in Damascus. The fact that he would arrest and imprison “men and women” shows how excessive he was (Gal. 1:13-14). Christians were not designated as such yet (Acts 11:26), but were called those “of the way”. Saul had made himself the willing agent, the human instrument, of Israel’s deep-seated opposition to God’s grace.¹ Driven by religious conviction, he was unknowingly fighting against the Lord Himself. How ironic that the most devout in the Jewish system were now the fiercest enemies of God’s work. There is a striking contrast between Paul’s authority in Judaism and his later authority as an apostle. One came from the earthly, geographical center of Jerusalem, the other from an ascended Christ in heaven!

 

vv.3-5 The Heavenly Confrontation. As Saul approached Damascus, God intervened in his day, his life, and the whole course human history! A divine light shone down from heaven, and the Lord Jesus addressed him personally: “Saul, Saul, why persecutest thou Me?” What a moment, when the the glorified Lord revealed Himself. He was Jesus, and Saul’s persecution of the saints is an assault on Christ Himself. It is no coincidence that in this very first revelation to Saul that there is an identification of Christ with His members on earth, “I am Jesus, whom thou persecutest”. This would be revealed as a foundational truth for the Church, that the assemble is the body of Christ. This marks the beginning of a completely new and heavenly direction for Saul’s life, rooted not in Judaism, nor in reforming Judaism, but in a calling from heaven itself. He immediately addresses Jesus as Lord, and this forever settled the issue of the Lordship of Christ for Saul. The phrase “What wilt thou have me to do?” found in the Textus Receptus (thus the KJV) is absent from most critical Greek manuscripts, however it is found in Acts 22:10, where Paul speaks of this time to the Jews. “It is hard for thee to kick against the pricks” is also not found here, but it found in Acts 26:14 where Paul recounts this occasion to King Agrippa.

 

 

vv.7-9 Blindness and Reflection. The bystanders were struck speechless, unable to see who was speaking (words were not intelligible to them, Acts 22:9). This was a personal revelation to Saul. Saul himself was struck blind, and had to be led into Damascus. He obeyed the Lord’s voice! Obedience was the immediate fruit of new life. He spent three days in that city neither eating nor drinking. These three days must have been a time of deep inward searching and repentance. His whole framework had been shaken. He realized that he was the “chief”, the leader, of the opposition to the Messiah! It was a time of sorrow, expressed by his fasting, not a time of joy. Yet such is the experience of the soul that possesses life but not yet peace; one who is quickened but not yet fully delivered, as the man in Romans 7. This blindness was quiet yet unshakable confirmation of what had happened. Saul’s companions heard a voice but saw no man—underscoring that this call was personal, and a revelation to him specifically.

 

vv.10-16 Ananias is Sent. Ananias was a devout disciple in Damascus, and the Lord called on him to minister to Saul. He had seen in a vision “a man by name Ananias coming in and putting his hand on him, so that he should see”. It would have been a very comforting gesture, to have a Christian hand touch him, not in retaliation, but in kindness. Ananias was understandably hesitant, and expressed his concern. But the Lord reveals to him Saul’s purpose: that he was “a chosen vessel… to bear My name before the Gentiles, and kings, and the children of Israel.” Paul would indeed bring the gospel to the world. Yet God made it clear that suffering, not religious glory, would characterize Saul’s future.

 

Paul a Chosen Vessel. Paul was a man uniquely chosen by God for a distinct ministry and apostleship. As the Lord told Ananias, he was “a chosen vessel… to bear My name before the Gentiles, and kings, and the children of Israel” (Acts 9:15). Unlike the twelve apostles who were sent by the Messiah on earth, Paul was sent by a risen, ascended, and glorified Christ at God’s right hand. His entire ministry therefore bore a distinctly heavenly character.
 
The twelve earthly apostles ministered first to the Jews and then to the Greeks, presenting Christ crucified to the nation of Israel. Paul, by contrast, was appointed the apostle to the Gentiles, entrusted with “my gospel” and the revelation of “the mystery.” Paul’s gospel concerns the believer’s individual position “in Christ” and associated blessings. The “mystery”—called “the dispensation of the grace of God” (Eph. 3:2–3)—concerns the heavenly calling of the Church, the formation of one body from Jews and Gentiles, the Church’s mystical union with Christ, and God’s purpose to place Christ and His bride over the entire universe in the Millennial reign.
 
The expression “as one born out of due time” (or “as to an abortion,” 1 Cor. 15:8) highlights the unexpected and untimely nature of Paul’s conversion. Yet he too saw the Lord—risen, ascended, and glorified—and was caught up to the third heaven, where he “heard unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:4). From this exalted Christ, Paul received a number of heavenly truths, which he “received of the Lord” and delivered to the Church through his epistles (1 Cor. 11:23; 15:3; Gal. 1:12; 1 Thess. 4:15).

 
Though he called himself “nothing,” Paul could truly say, “in nothing am I behind the very chiefest apostles” (2 Cor. 12:11). In Galatians 2, we see that he was received in fellowship by the other apostles and had such authority that he even publicly rebuked Peter, the leader of the twelve. He was equal in status with the others, not only as a witness of the resurrection, but also as one who had seen the Lord in glory. “Last of all he was seen of me also, as of one born out of due time” (1 Cor. 15:8). His testimony as an eyewitness of the risen Christ was every bit as valid as that of the twelve (1 Cor. 15:11).

Saul’s Early Ministry (vv.17-22)

 

v.17 Ananias to Saul. Ananias laid his hands on Saul, who received his sight. The first words Saul heard to break his solitude were “brother Saul”. What an encouragement! Saul was then filled with the Holy Spirit. How interesting that this infilling came through a humble disciple, not a rabbi, nor an apostle. This confirms God’s direct dealings with Saul, which he later explains was very important because his ministry was received directly from an ascended Christ. This marked a total inward and outward transformation!

 

 

vv.18-19 Baptism and Strengthening. Immediately Saul received his sight, which was a physical thing, but also may parallel the spiritual illumination he experienced. Saul was baptized, which put him in the place of being a disciple of the Lord Jesus.

 

 

vv.20-22 Proclaiming the Son of God. Saul wasted no time in beginning to preach in the synagogues that Jesus “is the Son of God.” Remarkably, this is the first public declaration of that sublime truth—the Sonship of Christ. Saul proclaimed not merely that Jesus was the Messiah, but affirmed His divine Sonship, giving Paul’s gospel its distinctly heavenly and eternal character. The Sonship of Christ had been revealed by the Father to Peter and confessed by him (Matt. 16), but it was publicly proclaimed here for the first time by Paul! Peter had preached that Jesus was made both Lord and Christ (Acts 2:36), that He was God’s Servant (Acts 3:13–15), and that He is the only way of salvation (Acts 4:12). He bore witness to Christ’s deity, but it is not recorded that Peter explicitly declared Jesus’ eternal identity as the Son of God. Saul does so here—and continues also the work begun by Peter: demonstrating from the Scriptures to the Jews in Damascus that Jesus is the Christ (Messiah).

 

vv.23-25 A Narrow Escape from Damascus. After many days, opposition began to build against Saul, and a plot was laid to kill him. The antagonists were the Jews. How quickly Saul began to suffer persecution for the name of Christ. The disciples helped Saul escape by lowering him down in a basket through an opening the wall of the city. This was a non-miraculous escape, which emphasized the weakness of the vessel. Paul would later reflect on this as a particularly humiliating moment (2 Cor. 11:33). Nevertheless, it shows God’s hand protecting the instrument He would use to spread the gospel to the Gentiles.

 

vv.26-27 Reception through Barnabas. When he arrived in Jerusalem, Saul was initially feared by the disciples, who doubted the sincerity of his conversion. Barnabas kindly intervened, relating Saul’s genuine encounter with the risen Lord and his bold preaching in Damascus, which was evidence of the reality of his conversion. This shows that the testimony of others is a necessary part of commendation to fellowship—no one enters the fellowship of the saints merely on personal testimony. This shows that the early church had a care for holiness and carefulness in reception. But it also shows that where the reality of faith was proven, reception was offered freely. Barnabas is to be commended for his prompt and warm-hearted action!

 

vv.28-30 Persecution from the Hellenists and Escape from Jerusalem. From then on, Saul was found with the brethren, “coming in and going out at Jerusalem”. This time was necessary to establish him among the disciples. Saul spoke boldly in Jerusalem, disputing with Hellenistic Jews (Greek speaking), who then began a plot to kill him. Saul’s life being in danger, the brethren sent him to Caesarea and then to Tarsus. This shows the care these brethren had for Saul, in spite of his past. Also, Galatians 1 explains that this departure was important for another reason: it confirms Paul’s gospel and apostleship were rooted not in Jerusalem but in direct revelation from Christ. In a sense, this withdrawal, though caused by persecution, preserves Saul for the future ministry God was preparing.

 

 

v.31 Aftermath of Saul’s Conversion. Following Saul’s departure, the churches in Judea, Galilee, and Samaria enjoyed peace. The assemblies grew both spiritually and numerically as they walked in the fear of the Lord and the comfort of the Holy Spirit. This little season may have been a divinely appointed reprieve after persecution. Satan is never inactive, and therefore there is never the absence of conflict, but God acts in His government to provide rest for the building up of His saints.

 

Peter’s Ministry Continues in Power (9:32-43)