CONVERSION OF SAUL IN ACTS. by Alvin Lam 1. When one compares the record concerning Saul s conversion experience in Acts 9:1-19, and

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1 CONVERSION OF SAUL IN ACTS by Alvin Lam 1 When one compares the record concerning Saul s conversion experience in Acts 9:1-19, and that of Acts 22:6-16, one inevitably wonders if he was saved on the Damascus Road or at Judas house? The earlier record gave no indication as to which point in time did Saul trusted in Jesus Christ except that Ananias called him brother Saul when he arrived at Judas house. This appears that Saul was already a believer by the time of Ananias arrival. 2 Whereas in Acts 22:16 Saul was asked by Ananias at Judas house: Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name. This seems to give the impression that Saul was not yet a believer although he was ready to place his faith in Jesus Christ, and was just waiting for somebody to come along and help him out. Moreover, the sentence structure of Acts 22:16 seems to suggest that water baptism provides a means for forgiveness of sins. This paper is to show that Saul had believed in Jesus the Messiah prior to Ananias arrival. Ananias helped bring to a close to one of the most dramatic event in Saul s life which culminates with his submission to baptism. The objection to Saul s conversion on the Damascus Road Initiation unto to salvation. That Saul s dramatic encounter with Jesus Christ did not produce immediate effect of salvation, but rather the initiation of a conversion experience that culminates at the end of the three days of silence seem to be the view of one such as Rackham who states regarding Acts chapter 9: This incident is but the first step in Saul s conversion ; to define more exactly, it is his arrest or apprehension - from another point of view, the conviction of his sin. This is followed by death, death to the old life. He is crucified with Christ, and the three days of darkness are like the three days in the tomb. But on the third day with Christ he arises from the dead in baptism; after this he is filled with the Holy Ghost - his Pentecost; then he is joined to the disciples and admitted to the fellowship of the common meal; and henceforth Saul the Pharisee is a new creature, Saul the 1 Alvin Lam currently pastors the New Testament Baptist Church in Singapore. 2 Saul either became a believer at the time of Christ s confrontation with him, or en route to Judas house.

2 Christian. 3 Terminology of address. One reason some would not think that Saul was converted on Damascus Road is that the term lord as uttered by Saul (Acts 9: 5) does not necessarily refer to an acknowledgment of Jesus Christ in the typical Christian connotation. Instead, it could be a secular term used to address another person, or as Bietenhard sees it as an encounter with the unknown in the heavenly vision outside Damascus. 4 Witherington thinks the term lord is most likely used by Saul to refer to a supernatural being since he does not know who he is dealing with at this point in time except that it is of an unusual nature. 5 As Krodel remarks: It is not a Christological title in this instance, because Saul does not yet know what this is all about. 6 Purpose of Fasting. Another reason for stating that Saul s conversion occurred after the Damascus road incident is that the three days of abstinence from food is not a time of fasting and repentance before baptism but the effect of a shocking experience Saul underwent. 7 One suggested that Paul s fasting might be for the purpose of procuring a cure for his affliction. 8 The Substantiation for Saul s Conversion on the Damascus road The significance of Saul s apprehension by Jesus Christ. Although some might argue that the 3 R. B. Rackham, The Acts of the Apostles (UK: Methuen & Co Ltd, 1957, reprint; Grand Rapids: Baker Book House, 1964), 133. Rackham further writes: In Romans vi 3-11 S. Paul describes holy baptism as a death and burial followed by a resurrection to a new life, and no doubt he writing out of his own experience. 4 H. Bietenhard, 6bD4@H in NIDNTT, 4 vols. (Grand Rapids: Zondervan Pub CO., 1986), 2: Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans Pub Co., 1998), 317. Witherington explains how Saul s response can be read one of three ways: (1) 6LD4, could be the polite term of respect, equivalent to our sir ; in favor of this is that Saul does not know who he is addressing; (2) 6LD4, could have overtones of divinity or at least a supernatural being (whom Saul addresses as lord), but Saul simply does not know who it is; (3) 6LD4, could mean Lord, in the Christian sense, in which case it is anachronistic at this point since Saul doesn t yet really know the identity of the one who has accosted him. 6 Gerhard A. Krodel, Acts (Minneapolis: Augsburg Press, 1986), R. P. C. Hanson, The Acts in the Revised Standard Version (Oxford, Clarendon Press, 1967), 114; Luke Timothy Johnson, The Acts of the Apostles, Sacra Pagina (Collegeville, MN: Liturgical Press, 1992), 164. Although fasting could be a time of preparation to receive revelation, and it can also be practiced for the purpose of repentance. Johnson thinks the former is likely. However, he also emphasized that there is not enough evidence to support any argument for a deliberate allusion to Saul s fasting - its purpose nor duration. 8 C. S. C. Williams, The Acts of the Apostles (New York: Harper & Row, Publishers, 1957), 123. See his notes on Jung illuminating but incapable proof for the reason of Saul s blindness.

3 Damascus road experience was only the beginning of a salvation experience which culminates at Judas residence, none can deny the fact the stupendous event was very significant in the book of Acts. 9 That Saul was converted on that day can be seen from his letters to the churches with whom he had close relations. In his epistle to the Philippians, Paul recounted the profound significance of that day on the Damascus road when he was apprehended by the Lord himself and how that point in time his life was set off in a new lifelong direction (Phil 3:10-12). 10 Referring to the same passage, Fee asserts: This surely points to his conversion (so most interpreters), thus indirectly verifying the basic accuracy of the narrative in Acts Writing to the Corinthians, Paul ascribes to Jesus Christ the title of the Lord of Glory (1 Cor. 2:8) - an unusual but significant title. 12 Relating to the immense effect which the glorious appearance of Christ had on Paul, Pate writes: Glory was a familiar concept to Judaism because it is used to describe the future resurrection body that awaited believers in heaven at the end of time.... Jesus resurrection body itself exuded the glory of God (Luke 24:26; Phil. 3:21; Rev. 1:14-15), thus signifying to Paul that the general resurrection that Judaism expected to occur at the end of the age had broken into present history through Christ. This revelation of the risen savior to Paul had a soul-stirring effect on the very center of his through. The experience made him realize that the crucified Jesus was none other than the resurrected Messiah, thus turning his life around. 13 In his epistle to the Galatians, in the context of opposition to his gospel and commission, Paul 9 Stanley F. Toussaint, Acts The Bible Knowledge Commentary, 2 vols. (Wheaton, IL: Victor Bks, 1983), 2: 375. It has been suggested that the conversion of Saul is perhaps the most important event in the church since Pentecost. 10 Gerald F. Hawthorne, Philippians, WBC (Waco, TX: Word Books, Publishers, 1983), Perhaps, then the English verb to apprehend is the one best suited to express the idea involved in Paul s 6"J"8":$V<,4<. For to apprehend can mean both to lay hold of with the understanding as well as to arrest or seize; Peter T. O Brien, The Epistle to the Philippians, NIGTC (Grand Rapids: Eerdmans Pub Co., 1991), Paul s life was literally turned around through the forceful seizing of his life by Christ, whereby Christ he was conscripted for service with full passion and to fulfill Christ s purpose for His life. 11 Gordon D. Fee, Paul s Letters to the Philippians, NICNT (Grand Rapids: Eerdmans Pub Co., 1995), Leon Morris, First Corinthians TNTC (Downers Grove, IL: IVP, 1985), 55. The Lord of glory simply means the Lord whose essential attribute is glory. Paul only mentioned this title once in the NT. 13 C. Marvin Pate, The End of the Age Has Come: The Theology of Paul (Grand Rapids: Zondervan Pub Co., 1995), 20-21; F. F. Bruce, Galatians NIGTC (Grand Rapids: Eerdmans Pub Co., 1982), 88. Paul s gospel - Jesus Christ is the Son of God; Jesus Christ is the risen Lord was revealed to him on the Damascus road. No doubt he had heard such claims made for Jesus in the days of his persecuting zeal, but it was not the witness of the persecute disciples that convinced him. He rejected their witness as blasphemous until he learned the truth by unmediated disclosure from heaven. For a discussion on the significance of Paul s conversion, see George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans Pub Co., 1977), Suffice to say that all the essentials of Paul s theology - Jesus as the Messiah, the gospel for the Gentiles, justification by faith as against the works of the law - are contained in his Damascus road experience.

4 laid out his credentials as an authentic apostle by appealing to the fact that he had received the Gospel through none other source than Jesus Christ Himself (Gal. 1:11-17). 14 Whereas in Ephesians 3:1-13, Paul harks back once more to the Damascus road event only this time he speaks of the revelation of the mystery to him and God s grace given to him in order that he might preach the unsearchable riches of Christ to the Gentiles. 15 Thus that day on the Damascus road so seized Saul s entire being that it became the impetus that drove his life s purpose and ministry. The Acknowledgment of Sovereignty. Although the term lord could be a general term of address as sir, the context reveals that Saul was told who had stopped him in his tracks almost immediately, I am Jesus whom you are persecuting (Acts 9:5). 16 At this juncture, Haenchen writes, The identity of this kuvrio" he learns from the exalted Lord himself. 17 It would seem probable that Saul was requesting for this divine personage to identify himself than a simple sir. 18 When Paul said, What shall I do, Lord? Surely the second use of the word lord is a Christological title. Thus implying that within this short time he had known Jesus identity. Ryrie thinks that Saul was saved at the moment he recognized Jesus is the Messiah and placed his faith in Him. 19 Familial acknowledgment by Ananias. Also, the fact that Ananias would use the familial term, brother Saul would indicate that he had knowledge of Saul s conversion. Ananias attitude 14 F. F. Bruce, The Epistle to the Galatians, 89. Considering Ijhsou cristo~u as genitive objective, Bruce remarks: God the Father was the revealer, it was Jesus Christ who was revealed, and in that revelation Paul received his gospel, together with the command to make it known to the Gentile world. The gospel and the risen Christ was inseparable; both were revealed to Paul in the same moment. To preach the gospel (v 11) was to preach Christ (v 16). 15 Peter T. O Brien, Gospel and Mission in the Writings of Paul: An Exegetical and Theological Analysis (Grand Rapids: Baker Book House, 1995), F. F. Bruce, Acts of the Apostles, 182. Bruce suggested that Saul probably discerned a divine quality about the voice as it spoke to him; John B. Polhill, Acts. NAC (Nashville: Broadman & Holman, 1992), 236. Polhill argued that Paul did recognize the voice of the heavenly one speaking and likely intended the term Lord in that sense (cf Exod. 3:13). Even if he did not, Saul quickly learned who the Lord was. 17 Ernst Haenchen, The Acts of the Apostles: A Commentary (Oxford: Basil Blackwell, 1971), Homer A. Kent Jr, From Jerusalem to Rome: Studies in Acts (Grand Rapids: Baker Book House, 1991), 83; Richard D. Longenecker, Acts in EBC (Grand Rapids: Zondervan Pub Co., 1986), Charles C. Ryrie, The Acts of the Apostles, EBC (Chicago: Moody Press, 1961), 56.

5 changed from one of fear and distrust to that of confidence and kinship. 20 Stott suggested that Ananias address might have been the first words from a Christian s lips that Saul heard after his conversion, and they were the words of fraternal welcome. 21 The Grammatical Construction considered. Concerning Ananias statement to Saul in Acts 22:16 Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name. One must understand that Ananias was not teaching baptismal regeneration. Rather, the grammatical structure should be having called on His name, have yourself baptized, and have your sins washed away. The syntactical nuance is well explained by Wallace: If bavptisai were a direct middle, the idea would be baptize yourself -a thoroughly unbiblical concept. If ajpovlousai were an indirect middle, the idea would be wash away your sins by yourself -also thoroughly unbiblical. This particular verb occurs as a causative or permissive middle in 1 Cor 6:11... its only other NT occurrence. The force of the voices here seems to be causative or permissive direct middle for bavptisai and permissive indirect middle for ajpovlousai. 22 Thus, Ananias was not offering an invitation to Saul to be saved. Rather he was exhorting Saul to demonstrate his faith through a public testimony in submitting to the water baptism. Moreover, Ananias task was in order that Saul might received sight, and be filled with the spirit. This is consistent with the emphasis of Peter on the day of Pentecost in Acts 2:38 when he said to the Jews, Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. Consistently throughout the book of Acts repentance always precedes baptism (Acts 2:38; 26:20). Since Saul had already called on the Lord for salvation, he was to give assent to be baptized in order that God s greater purpose could be carried out through his life. Schlatter writes concerning the purpose of those who submitted to water baptism: Whoever was ready for baptism 20 John B. Polhill, John Stott, The Message of Acts: The Spirit, the Church, and the Church (Downers Grove, IL: IVP, 1990), Daniel B. Wallace, Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament. (Grand Rapids: Zondervan Pub Co, 1995) Wallace translated Acts 22:16 as such: ajnastav" bavptisai kaiv ajpovlousai tav" ajmartiva" sou Rise, have yourself baptized and allow your sins to be washed away. The permissive middle has a certain affinity with the direct middle in that with both the subject is the receiver of the action. But whereas with the direct middle the subject is also the actor, with the permissive middle the subject does not perform the action. The permissive middle is also like a passive in that the subject is the receiver of the action, but it is unlike the passive in that the middle always implies acknowledgment, consent, toleration, or permission of the action of the verb. The passive normally implies no such cognition; Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans Pub Co., 1998), 319. Witherington, however, expresses uncertainty where the middle bavptisai is used, it is hard to tell whether it is a true middle ( he baptized himself ) or not.

6 separates himself from those who crucified him and still rejected his rule, and he confessed Jesus regal status. 23 Conclusion Saul was already a believer in Jesus Christ the Messiah when Ananias met him at Judas house. His conversion took place on the Damascus road and not during the three days of sightlessness as attested by his own epistolary writings concerning his gospel ministry and apostolic authority. Moreover, Ananias did not offer an invitation to Saul to be saved through the rite of baptism, but exhorted him to delay no longer the submission to water baptism since Saul had already become a Christian. The Scriptures also revealed that Ananias mission was to be an instrument of God s healing power and to be a revealer of God s plan for Saul s life (Acts 9:1-18; 22: 3-16; 26:9-18). Saul of Tarsus - the chief persecutor of the Christians - met Jesus along the Damascus road and was gloriously saved by the Lord that very day. 23 Adolf Schlatter, The Theology of the Apostles: The Development of New Testament Theology. Trans. by Andreas J. Köstenberger (Grand Rapids: Baker Book House, 1998), 47.

7 BIBLIOGRAPHY Bietenhard, H.. in The New International Dictionary of the New Testament Theology. 4 vols.. Grand Rapids: Zondervan Pub Co., : Bruce, F. F.. The Acts of the Apostles: The Greek Text With Introduction & Commentary. Grand Rapids: Eerdmans Pub Co., The Epistle to the Galatians. The New International Greek Testament Commentary. Grand Rapids: Eerdmans Pub Co., Carter, Charles W., & Ralph Earle. The Acts of the Apostles. Grand Rapids: Zondervan Pub Co., Fee, Gordon D.. Paul s Letters to the Philippians, The New International Commentary on the New Testament. Grand Rapids: Eerdmans Pub Co., Haenchen, Ernst. The Acts of the Apostle: A Commentary. Oxford: Basil Blackwell, Hanson, R. P. C.. The Acts in the Revised Standard Version. Oxford: Clarendon Press, Hawthorne, Gerald F.. Philippians. Word Biblical Commentary. Waco, TX: Word Books, Kent, Homer A., Jr.. From Jerusalem to Rome: Studies in Acts. Grand Rapids; Baker Book House, Krodel, Gerhard A.. Acts. Augsburg Commentary on the New Testament. Minneapolis: Augsburg Pub House, Ladd, George E.. A Theology of the New Testament. Grand Rapids: Eerdmans Pub Co., Longenecker, Richard D.. Acts in The Expositor s Bible Commentary. Grand Rapids: Zondervan Pub Co., Morris, Leon. First Corinthians. Tyndale New Testament Commentary. Downers Grove, IL: InterVarsity Press, O Brien, Peter T.. Gospel and Mission in the Writings of Paul: An Exegetical and Theological Analysis. Grand Rapids: Baker Book House, The Epistle to the Philippians. The New International Greek Testament Commentary. Grand Rapids: Eerdmans Pub Co., Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul. Grand Rapids: Zondervan Pub Co., Polhill, John B.. Acts. The New American Commentary. Nashville: Broadman & Holman, 1992.

8 Rackham, Richard Belward. The Acts of the Apostles. Grand Rapids: Baker Book House, Ryrie, Charles Caldwell. The Acts of the Apostles. The Everyman Bible Commentary. Chicago: Moody Press, Schlatter, Adolf. The Theology of the Apostles: The Development of New Testament Theology. Translated by Andreas J. Köstenberger. Grand Rapids: Baker Book House, Stott, John. The Message of Acts: The Spirit, the Church, and the Church. Downers Grove, IL: InterVarsity Press, Toussaint, Stanley D.. Acts The Bible Knowledge Commentary, 2 vols., ed. J. F. Walvoord & Roy B. Zuck. Wheaton, IL: Victor Books, Wallace, Daniel B., Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament. Grand Rapids: Zondervan Pub Co, Williams, C. S. C.. The Acts of the Apostles. New York: Harper & Row Publishers, Witherington, Ben, III. The Acts of the Apostles: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans Pub Co., 1998.

Selected New Testament Commentaries

Selected New Testament Commentaries Matthew: Carson, D. A. 1984. Matthew. Expositor s Bible Commentary, 8. Grand Rapids: Zondervan Davies, W. D. and Allison, Dale. 1988-1997. A Critical and Exegetical