Commentary on Acts 9:1-19a

Luke narrates Saul’s initial encounter with Jesus in Acts 9:1–19a. For decades, scholars have debated whether this passage describes Saul’s conversion or calling. It is best to describe it as both. 

Conversion

While many have referred to Acts 9:1–19a as Saul’s conversion, there are good reasons to question the use of this terminology. Typically, Christians have employed the term “conversion” to refer to the movement from unbelief to belief or from one religion to another. That definition does not apply to Saul in Acts 7:58, 8:1–3, and 9:1–19a. Saul passionately believes in the God of Abraham, Isaac, and Jacob, as do the early Christians. As a result, Saul is initially convinced that Jesus’s followers are heretical Jews who pervert God’s word, work, and will in the world. (I consider Cornelius and his household in Acts 10 to be the first Gentile converts in Luke’s two volumes.)

It is, however, historically appropriate to speak of Saul converting from one form of Judaism to another. Recall that Paul refers to himself as a Pharisee in Philippians 3:5–6. Likewise, Luke depicts Saul as a passionate and devout Jew who violently disagrees with the early Christians because they teach that Jesus of Nazareth is the long-awaited Jewish Messiah, whom God raised from the dead. Those convictions lie at the heart of Saul’s conversion. Instead of seeing Jesus as a deceased leader of unfaithful and heretical Jews, Saul begins to recognize Jesus as the resurrected and living Lord in Acts 9:1–19a.

It is likewise appropriate to speak about Saul’s conversion in Acts 9:1–19a from a literary angle. Luke initially depicts Saul as a malformed creature who is growing perpetually more violent. In 7:58, Saul stands by as others stone Stephen. In 8:1, Saul approves of the murderers’ actions. By 9:1, Saul is literally “breathing threats and murder against the disciples of the Lord.” Saul has taken on dragon-like qualities. Rather than being an onlooker, Saul hunts and pursues his victims. He instigates the violent persecution of Christians in Damascus (9:2). Beginning in 9:3, however, Luke’s depiction of Saul changes dramatically.

Saul experiences a theophany, or a manifestation of God among humans, much like we see at other points in the Scriptures (for example, Exodus 19:16–19; 1 Kings 19:11; Isaiah 66:15; Acts 2:2). Saul sees a bright light, falls to the ground, and hears a voice calling his name (9:3–4) as often occurs with Old Testament theophanies. Saul even recognizes he is encountering God directly when he refers to the speaker of the voice as “Lord” (9:5). At the same time, Saul confesses his profound confusion when he asks, “Who are you, Lord?” He recognizes both that God is speaking and that something does not add up. The voice even asks, “Why do you persecute me?” (9:4). Previously, Saul was sure he was performing the Lord’s work, not thwarting it. His certainty now vanishes.

The pivotal revelation occurs in 9:5. The theophanic voice (the voice of God) identifies itself as Jesus, whom Saul is persecuting when he persecutes Christians. Jesus’s statements to Saul are multifaceted. If Jesus is speaking personally with Saul, it means Jesus is not dead nor far off, as some might envision in light of his ascension (1:9–11). Instead, Luke depicts Jesus as alive, ascended on high, capable of being present on earth, speaking as the voice of God, and intimately connected to his followers. Thereafter, Luke associates Saul with images of death—blindness, no food, and no drink (9:9). Yet, those images soon give way to images of life—sight, baptism, food, and strength (9:18–19a).

Calling

Luke weds Saul’s “conversion” with Saul’s “call.” To speak of one without the other skews the biblical witness and can lead to theological imbalance. Ananias, a disciple in Damascus, likewise experiences a theophany followed by a divine summons (for example, Exodus 3:1–4:17; Isaiah 6:1–13). He initially responds like Isaiah, making himself available to the Lord (9:10), but then responds as humans typically do by making excuses (9:13–14; see also Exodus 4:1, 10; Judges 6:15; Luke 1:18–20). 

Interestingly, the Lord commissions Ananias to relay the Lord’s commission to Saul (9:15–16). Saul does not receive his calling directly from God (or Jesus). Instead, God works with and through a fellow believer to reveal God’s will to Saul. Consequently, Ananias’s obedience is pivotal for Saul’s understanding and subsequent faithfulness. One wonders whether Saul would have fulfilled his divine commission had Ananias not been faithful in his. 

Saul receives a double commission. Saul will proclaim the good news of God’s work in and through Jesus to a wide swath of people—Gentiles, kings, Israelites (9:15). Yet, Saul is also called to suffer for the sake of Jesus’s name (9:16). Saul does not receive a carefree or triumphant commission. Saul’s suffering will serve God’s purposes as much as Saul’s proclamations.

Theological themes and modern applications

God, Jesus, and the church: In Acts 9:1–19a, Luke introduces his readers to two distinct, yet interlocking, relationships. On the one hand, Luke wants us to recognize the importance of what will become known as trinitarian theology. The voice of Jesus and the voice of God cannot be separated in Acts 9:5, and God’s commission does not take place apart from the Holy Spirit’s empowerment (9:17). At the same time, Luke wants us to recognize the intimate connection between Jesus and the church. When Saul persecutes the church, Saul persecutes Jesus. Jesus is not far off. Even in his ascended state, he is present and advocating for his people. Some have said, “Christians are the only Jesus people will ever see.” Luke might disagree with them.

Conversion and call: When adequately understood, authentic encounters with Jesus change human lives. Those changes involve both conversion and commission. A genuine encounter with Jesus should alter human perceptions and beliefs as well as human actions and faithfulness. 

Obedience and suffering: God’s call to Ananias involved the potential for suffering. God’s call to Saul involved the certainty of suffering. Obedience to God’s call does not guarantee Christians (nor ministers) a life free from suffering.

PRAYER OF THE DAY

God who calls us into service,

Transform us as you transformed Paul. Shape us into children who rejoice in knowing and proclaiming you to the world. Amen.

HYMNS

Unexpected and mysterious   ELW 258
All are welcome ELW 641

CHORAL

The Call, Ralph Vaughan Williams