Act 9:3-6, 17 | Barnes | STEP | Verse 3. And as he journeyed . On his way; or while he was travelling. The place . where this occurred is not known. Tradition has fixed it at the mountain now called Cocab . . All that we know of it is, that it was near to Damascus. And suddenly . Like a flash of lightning. There shined round about him , etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections. (1.) It was declared to be the appearance of the Lord Jesus: , "Barnabas declared unto them how that he had seen the Lord in the way." : "And last of all he was seen of me also." : "Have I not seen Jesus Christ our Lord?" (2.) Those who were with Saul saw the light, but did not hear the voice, . . This is incredible on the supposition that it was a flash of lightning near them. (3.) It was manifestly regarded as a message to Saul . The light appeared, and the voice spake to him. The others did not even hear the address. Besides, (4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner. In order to understand this, it may be necessary to make the following remarks: (1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah . In this way he went before them into the land of Canaan, . Comp. . This appearance or visible manifestation they called the glory of JEHOVAH, , "In the morning ye shall see the glory of the Lord ;" ; . , "The glory of the Lord shone round about them." (2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. . (3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. , "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." , "The Son of man shall come in his glory." Comp. . To this glory he had returned when he left the earth. (4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See , comp. with . (5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah. That he did appear is expressly affirmed. (6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle . To do this, it was necessary that he should see the Lord Jesus, . The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, ; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend. (7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend. It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah. From heaven . From above; from the sky. In , Paul says that the light was above the brightness of the sun at mid-day. (a) "why persecutest thou me"

Acts 9:3-6

Verse 3. And as he journeyed. On his way; or while he was travelling. The place. where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. Acts 9:2. All that we know of it is, that it was near to Damascus.

And suddenly. Like a flash of lightning.

There shined round about him, etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections.

(1.) It was declared to be the appearance of the Lord Jesus: Acts 9:27, "Barnabas declared unto them how that he had seen the Lord in the way." 1Cor 15:8: "And last of all he was seen of me also." 1Cor 9:1: "Have I not seen Jesus Christ our Lord?"

(2.) Those who were with Saul saw the light, but did not hear the voice, Acts 22:9. Acts 22:9. This is incredible on the supposition that it was a flash of lightning near them.

(3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah. In this way he went before them into the land of Canaan, Ex 13:21,22. Comp. Isa 4:5,6. This appearance or visible manifestation they called the glory of JEHOVAH, Isa 6:1-4, Ex 16:7, "In the morning ye shall see the glory of the Lord ;" Lev 9:23, Nu 14:10, 15:19, 24:16, 1Kgs 8:11; Eze 10:4. Lk 2:9, "The glory of the Lord shone round about them."

(2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. Mt 17:1-5.

(3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. Jn 17:5, "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." Mt 25:31, "The Son of man shall come in his glory." Comp. Mt 16:27, 19:28. To this glory he had returned when he left the earth.

(4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See Isa 6, comp. with Jn 12:41.

(5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah.

That he did appear is expressly affirmed.

(6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1Cor 9:1,2. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, Jn 17:5; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

(7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven. From above; from the sky. In Acts 26:13, Paul says that the light was above the brightness of the sun at mid-day.

(a) "why persecutest thou me" Mt 25:40,45 Verse 4. And he fell to the earth. He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigour) was turned into corruption, and I retained no strength." The effect was such as to overpower the body.

And heard a voice. The whole company heard a voice, Acts 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.

Saying unto him, etc. This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.

Saul, Saul. A mode of address that is emphatic. The repetition of the name would fix his attention. Thus Jesus addresses Martha, Lk 10:41 and Simon, Lk 22:31; and Jerusalem, Mt 23:37.

Why. For what reason, Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus, and his church, is without cause. Jn 15:25, "They hated me without a cause."

Persecutest. Mt 5:11.

Thou me? Christ and his people are one, Jn 15:1-6. To persecute them, therefore, was to persecute him, Mt 25:40,45.

(b) "to kick" Acts 5:39 (*) "pricks" "goads" Verse 5. And he said, Who art thou, Lord? The word Lord here, as is frequently the case in the New Testament, means no more than Sir, Jn 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself addressed; but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said. In this place the word Lord is used, in a higher sense, to denote the Saviour. It is his usual appellation. Acts 1:24.

I am Jesus. It is clear from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form whether seen as a man, or only appearing by the manifestation of his glory--is not affirmed. It was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, without the ordinary means. Yet he designed to convert him in a natural way. He arrested his attention; filled him with alarm at his guilt; and then presented the truth respecting himself. In Acts 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterwards stated the whole. This declaration was fitted peculiarly to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation: "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with peculiar glory.

It is hard, etc. This is evidently a proverbial expression. Kuin�el has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus Euripides, Bacch. 791: "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads." So Pindar, Pyth. ii. 173: "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome. 1, 2, 27: "It is foolishness for thee to kick against a goad." Ovid has the same idea, (Trist. b. ii. 15.) The word translated "pricks" here--κεντρα--means, properly, any sharp point which will pierce or perforate, as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Jud 3:31: Comp. 1Sam 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist God, or his own conscience, and be happy. And nothing is more difficult than for a man to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. Men evince this temper in the following ways:

(1.) By violating plain laws of God.

(2.) By attempting to resist his claims.

(3.) By refusing to do what their conscience requires.

(4.) By grieving the Holy Spirit, by attempting to free themselves from serious impressions and alarms. They will return with redoubled frequency and power.

(5.) By pursuing a course of vice and wickedness against what they know to be right.

(6.) By refusing to submit to the dealings of Providence, And

(7.) in any way by opposing God, and refusing to submit to his authority, and to do what is right.

(b) "kick" Acts 5:39 (*) "pricks" "goads" Verse 6. And he trembling. Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.

And astonished. At what he saw.

Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, Acts 16:30. Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.

Go into the city. Damascus. They were near it, Acts 9:3.

And it shall be told thee. It is remarkable that he was thus directed. But we may learn from it,

(1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.

(2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do.

(3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.

(4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life.

(a) "What will thou have me to do?" Acts 16:30

Acts 9:17

Verse 17. Putting his hands on him. This was not ordination, but was the usual mode of imparting or communicating blessings. Mt 19:13; Mt 9:18.

Brother Saul. An expression recognizing him as a fellow-Christian.

Be filled with the Holy Ghost. Acts 2:4.

(k) "putting his hands" Acts 8:17 (a) "be filled" Acts 2:4 (*) "Ghost" "Spirit"