Here is a story we know well; we ve heard it so often, and it s so important in our

Transcription

1 Acts 9:1-11, Language of the Call Here is a story we know well; we ve heard it so often, and it s so important in our history, that it has become the very pattern of conversion stories. It is so important to the author of Acts that he recounts it three times, here in narrative form, and then again in chapters 22 and 26, where he has Paul retelling this same account before two different audiences. The reason for such reiteration must be to emphasize how the good news about the coming of the Messiah and his resurrection, was going out to the entire world- the good news that no longer is relationship with the true God limited to one people, but that every person can know God by knowing Jesus, the one God has sent. Jesus is the one who shows himself to Saul in this light from heaven and who speaks, commanding Saul and sending him to the place where he can learn the truth about God that he had ignored all this time. We call this a conversion story: that is the caption at the top of the page in my Bible; it is the title of almost every article and commentary about Acts 9; it s how St. Augustine and Martin Luther understood this story, and which helped them understand their own conversions. So, yes, Saul, a Radical Jewish Extremist and persecutor of the Way, in one instant, himself changed into a follower of Jesus.

2 But there is one thing that confuses- confuses me at least- this very word, conversion. Converted to what? Converted to belief in Jesus? Yes, but he was still a Jew- and he never thought of himself as anything but a Jew; there was no church, the disciples of Jesus were Jews, and considered themselves Jews. At this point, there was no either this or that. So, instead of thinking that Saul was the newest convert to Christianity, it may help us to get a clearer picture of the times and the situation in Jerusalem and the cities close by, and even outside Judea- into Samaria and Syria, where Damascus is, and along the coast, anyplace where Jews were living, or hiding- hiding from Saul. These followers of Jesus still worshipped regularly in the synagogue, and gathered also, perhaps secretly, to discuss and give thanks for this new way of thinking about God, which they knew from listening to the teachings of Jesus and his apostles, and that grew from their firm and joyous belief that he was raised from the dead. And now, Saul has met him on the road, and he is transformed. Maybe that s a better word than conversion. The meaning of his Jewish faith, and his concept of God have been changed, have exploded outward: he does not shift allegiance from one exclusionary sect to another, or to another, different religion, rather he is called to join this inclusive group of people who have come to understand that God welcomes all people. I have left out from

3 the sermon text several verses of chapter 9: Ananias- a little nervous going to meet Saul, and arguing with God about going there- reminding God about the evil Saul has done; but when he comes to the house where Saul is, he puts his hands on hima gesture of healing and of fellowship- and calls him Brother Saul (verse 17). His first words! And we can see instantly that among the followers of Jesus there is always ready forgiveness and a ready-made community that is even now learning, in powerful ways, as described in Acts 8 and 9 and 10, how truly inclusive is God s love. Brother Saul has learned it in dramatic fashion, and he is transformed. His whole life from time forward will be shaped by this knowledge, and by knowing the endless grace of God he has experienced. For me, it s helpful to compare Saul s transformation to the change in Peter in chapter 10. You know this story, too, where Peter is taking a midday nap, as most civilized people do, and dreams of all the animals in the world let down on a platform from heaven, and hears the voice telling him that God has made all things good, so that nothing is unclean. Here for Peter, as for Saul, is an explosive new insight into the boundless mercy of God that must be shared with all people and all nations. Peter s dream also is a transformative vision that overturns his old, closed ideas about faith. God is calling him outward (psychologically, spiritually,

4 culturally), and in mere minutes a knock on the door will awaken him and he will go to the house of Cornelius the Roman, and teach there and welcome him and his family- the first Gentiles- into the community of Jesus followers. So too is Saul- God s chosen instrument verse 15 has it- called to tell all people the good news of Jesus, commissioned and ordained to carry the name of the Lord to Gentiles and Jews, to kings and to slaves. Saul, Saul, the voice within the light calls out to him; and asks him, Why? A confrontation, a rigorous question that subjects every affirmation of his life to doubt. The repetition of his name here is very rare, only four men in the entire Old Testament were called in this form - Abraham, Jacob, Moses, Samuel- and it is always a call to special service for God, and a demand to be absolutely God s man. For Saul, it is a sign of God sending the prophet forth, it is a promise that he will suffer for the sake of Jesus, but also the promise of a new relationship with God and a new vision of God. This is what is at stake for us as well. Let us this moment hear the call coming to us, and listen for the words that question and examine us. And let us be transformed- seeing what we are, and seeing more clearly the one who loves us, who shows with his life that perfect love for all the world.

5 And here is one final thing: a lesson learned from the words of the Lord spoken to proud Saul on the road. All his life, in Saul s reading of the scriptures, he would have thrilled to these words of calling and sending, reading the repetition of names as God spoke to the great ones long ago. Saul would have read in the Hebrew language those stories and accounts, and recognized that his own story is poor in comparison. For where God met and called the prophets and patriarchs speaking noble Hebrew, the Lord commands Saul in nothing more than the inferior offshoot of his mother tongue, Aramaic, Shaul, Shaul. And thus begins the transformation of Saul- haughty Saul- so self-righteous in his cause, who now becomes humble Saul, servant of the Lord, who knows that this call is also a powerful word of forgiveness, and so gives all his life in gratitude. Now, I know only a couple of people who say they ve heard God speak to them. But I never believed them. It s either a great big production- that God has something important that only they could do- or they feel a sense of heavenly calm, which isn t really a calling at all. I m not trying to belittle them, but I am more likely to believe this version from Acts, where Saul is blinded and humiliated and questioned by the Lord- some scholars use the term apprehended by God. So

6 that the last thing this is to Saul is peaceful. So, for us, what does it mean for God to call us? What language does God speak? I think, the language of scripture. I don t mean that you have to know Greek or Hebrew- it wouldn t hurt, and that s what Saul expected- but Jesus speaks here in the common dialect of the working class and not in the language of heaven So, for us, what we must hear is the language of scripture s intent. It is more appropriate for us to consider the attitude with which we hear the message of scripture, and its truth that tears down our sense of pride and ego, and that makes us understand that we have been apprehended by God. Possessed by God so that we are utterly convinced: that we are loved, and that God s love is meant for everyone; possessed by a call that sends us out to speak that word of God s unending and perfect love, to speak with words and in the humble language of thankfulness and joy, and acts of compassion.