preaching the gospel

Philippi

About halfway through his second missionary journey, Paul arrived at the city of Philippi. “The Roman colony of Philippi (Colonia Augusta Julia Philippensis) was an important city in Macedonia, located on the main highway leading from the eastern provinces to Rome. This road, the Via Egnatia, bisected the city’s forum and was the chief cause of its prosperity and political importance. Ten miles distant on the coast was Neapolis, the place where Paul landed after sailing from Troas, in response to the Macedonian vision. As a prominent city of the gold-producing region of Macedonia, Philippi had a proud history. Named originally after Philip II, the father of Alexander the Great, the city was later honored with the name of Julius Caesar and Augustus” (Philippi in the Time of Paul, p. 1705).

A significant event that probably turned the tide in Paul’s favor in this particular missionary trip was his imprisonment at Philippi. As result of casting a demon out of a female slave, Paul and Silas were arrested and according to Acts 16:22-24, “the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.” The brutal treatment Paul and Silas received was likely meant to deter them from settling down in Philippi. Because they were staying in the home of Lydia, a Philippian citizen “whose heart the Lord opened” (Acts 16:14), Paul and Silas may have been perceived to be a threat to the undisputed cultural dominance the Romans had achieved at Philippi.

Paul and Silas’ miraculous deliverance from prison not only shocked the Philippian jailor, but also caused the magistrates that had beaten them to rethink the position they had taken. Luke tells us that “at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was an earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed” (Acts 16:25-26). Afterward, the keeper of the prison “brought them out, and said, Sirs, what must I do to be saved?” (Acts 16:30), and the next morning, “the magistrates sent the sergeants, saying, Let those men go” (Acts 16:35). Paul’s response showed that he was emboldened by the jailor and magistrates’ changes of heart and wanted to make the most of this turn of events. When he was told he was free to go and instructed to leave Philippi peacefully, Paul refused to go unless the magistrates came and gave him a public escort (Acts 16:37). In other words, Paul wanted it to look like he was a hero and that he had won the respect of the Philippian officials, which he apparently had.

Team building

Paul’s second missionary journey, which took place approximately A.D. 49-52, encompassed a much larger territory than his first expedition did. The initial purpose of Paul’s trip was to visit the believers in every city that he and Barnabas had previously preached the gospel in (Acts 15:36), but a conflict between Paul and Barnabas caused the two to go their separate ways. Luke’s description of the incident suggests that the leadership role had become an issue, and at that point, Paul was unwilling to follow Barnabas’ direction. Luke stated, “And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

The break up of Paul and Barnabas’ ministry partnership may have seemed like a problem at first, but it actually led to a much better outcome in the end. Because Mark was left behind, he joined up with Peter and eventually wrote the second book of the New Testament titled “The Gospel According to S. Mark.” It is likely that most, if not all of Mark’s factual data came directly from Peter who was a member of Jesus’ inner circle of friends, as well as, the primary leader of the church located in Jerusalem. Paul’s selection of Silas to travel with him may have been the reason why his second trip was much more aggressive than his first, covering approximately twice the amount of territory than his first missionary journey did (Paul’s Second Missionary Journey, p. 1588). When Paul and Silas arrived in Lystra, they were joined by Timothy, “the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium” (Acts:16:1-2).

The fourth person to join Paul’s missionary team was the author of the book of Acts, Luke. The transition in the language from they to we suggests that Luke joined Paul’s team in Troas. It says in Acts 16:8-10, “And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.” Timothy and Luke were key members of Paul’s missionary team that stayed with him throughout the rest of his life. The final book Paul wrote, 2 Timothy was addressed to “my dearly beloved son” (2 Timothy 1:2) indicating Paul and Timothy developed a very close personal relationship. In that book, which was written while Paul was in prison waiting to be executed, Paul said, “Only Luke is with me” (2 Timothy 4:11), suggesting Luke was not only Paul’s partner in ministry, but a faithful companion until his death.

What we believe

Around the middle of the first century, the preaching of the gospel became more solidified by the documentation of important doctrines in letters or scrolls that were circulated throughout the churches. James’ letter that was addressed to the twelve tribes that were scattered abroad is thought to be the first of those types of documents. A dispute about the Pharisees’ requirement to be circumcised in order to be saved (Acts 15:5) led to a more intentional effort by Jesus’ apostles to make clear the teachings of Christianity. Act 15:11 states plainly, “We believe that through the grace of the Lord Jesus Christ we shall be saved.” The Greek word translated grace, charis (khar’-ece) refers to “the divine influence upon the heart, and its reflection in the life” (G5485). One way to describe grace would be an action of God that removes the misery of guilt.

Peter, who was probably considered to be the final authority on Jesus’ gospel message, stepped in to clarify the issue about Jews and Gentiles being treated equally. Peter reminded the other apostles and elders of the church in Jerusalem of his experience with the household of Cornelius (Acts 10:17-48). He said, “Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith” (Acts 15:7-9). The Apostle Paul’s letter to the Ephesians expounded on the concept of grace and what it meant to be saved by faith. He stated, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8-9).

The idea that salvation was something that anyone could receive without doing anything to earn it was very difficult for Jewish believers to accept. The Jewish religion referred to as Judaism emphasized the importance of keeping the Ten Commandments. In their struggle to abandon the rules of their former religion, James suggested a compromise. He said, “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions to idols, and from fornication, and from things strangled, and from blood” (Acts 15:19-20). These requirements have little relevance to us today, except for the sin of fornication. The Greek word translated fornication, porneia (por-ni’-ah) is typically associated with adultery and incest, but from a broader perspective porneia refers to anything that is considered to be illegal sexual behavior, including pornography and sex outside of marriage.

The problem with the stipulations the Jewish leaders placed on believers in Jesus Christ was that it distracted people from the real purpose of salvation, to obtain God’s forgiveness for the sins we commit. Paul’s letter to the Romans emphasized the guilty state of all who are unsaved. He stated, “What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one” (Romans 3:9-12).

 

A spiritual revolution (part one)

Paul’s first missionary journey quickly changed the focus of his attention. Initially, Paul followed the course of Jesus’ apostles and taught in Jewish synagogues about the fulfilled promise of a Savior for God’s chosen people (Acts 13:23), but then he turned to the Gentiles and faced a great deal of persecution from the Jews. Paul’s straightforward message was good news to the Gentiles because they understood they were being included in God’s plan of salvation. After hearing his teaching in Antioch in Pisidia, the Gentiles wanted Paul to preach to them the next week also and Luke reported, “the next sabbath came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming” (Acts 13:44).

Paul and Barnabas’ objective in turning to the Gentiles was to fulfill God’s great commission to take Jesus’ gospel to the whole world (Matthew 28:19). Their succinct explanation of the situation showed that Paul and Barnabas were only interested in doing God’s will. Speaking to the Jews in Antioch in Pisidia, Luke reported, “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth” (Acts 13:46-47). Paul and Barnabas placed the blame on the Jews for their rejection of God’s free gift of salvation. The Greek word translated unworthy, axios has to do with deserving God’s blessing (G514). Although the Jews were destined for salvation, their rejection of Jesus caused them to lose the preferential treatment they previously had through the Old Covenant. According to the prophet Jeremiah, Israel will be restored at some point in the future and will serve God as they were originally intended to (Jeremiah 30:9).

Unlike Peter’s experience with the household of Cornelius (Acts 10:17-48), Paul and Barnabas’ impact on the Gentiles in Antioch in Pisidia appeared to be the result of the moving of the Holy Spirit rather than an answer to prayer. Luke said of Paul’s message of salvation, “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed” (Acts 13:48). The expression “ordained to eternal life” indicates that “eternal life involves both human faith and divine appointment” (note on Acts 10:48). The Greek word translated ordained, tasso means “to arrange in an orderly manner, i.e. assign or dispose (to a certain position or lot)” (G5021). Tasso is associated with positions of military and civil authority over others and is used in Luke 7:8 to describe the assignment of soldiers to a particular location and activity. The centurion stated, “For I also am a man set (tasso) under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it” (Luke 7:8). Therefore, it seems likely that God’s divine appointment of certain individuals to salvation has something to do with spiritual warfare and the orderly government of his kingdom.

Paul’s calling

The first church that formed outside of Jerusalem was in Antioch. It became a hub of missionary activity and was probably known for its strong leadership and collaborative approach to preaching the gospel. Among those listed as prophets and teachers in Antioch was Barnabas and Saul, whom Luke identified as the first missionaries (Acts 13:4). He said, “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them” (Acts 13:2). The Greek word translated separate, aphorizo (af-or-id’-zo) meant that Barnabas and Saul were being ordained to preach the gospel in a new capacity (G575/G3724). They were not going to stay at Antioch, but would be traveling to locations specified by the Holy Spirit. The Greek word translated called, proskaleomai (pros-kal-eh’-om-ahee) means “to call toward oneself that is summon invite” (G4341). You could say that Barnabas and Saul’s calling was an opportunity for them to work with the Holy Spirit in a similar way to what the twelve apostles did with Jesus while he was on Earth.

Barnabas and Saul’s departure from Antioch was an act of obedience as well as an act of faith. The first missionary journey, which took place A.D. 46-48, covered a distance of almost 1,000 miles, but it started out as just a sea voyage to the island of Cyprus where Barnabas was originally from. Luke recorded, “So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister” (Acts 13:4-5). John, who was surnamed Mark, the author of the Gospel of Mark, was Barnabas’ cousin (note on Acts 13:5). He may have joined Barnabas and Saul as an assistant of some type, perhaps because of his writing ability and knowledge of the Greek language. Even though he was not called to preach the gospel, John Mark may have been filled with the Holy Spirit and utilized as a record keeper of the divine messages Saul (Paul) received from the Lord.

During this first missionary journey, Luke noted the transition from using the name Saul to Paul in his encounter with a sorcerer named Elymas. Luke stated, “But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?” (Acts 13:9-10). Paul’s bold confrontation of Elymas may have been a result of his confidence in having been called to the mission field or the filling of the Holy Spirit. The ordering of names in the Bible usually denotes rank or seniority of the individuals. After this incident, “the order in which they are mentioned now changes from ‘Barnabas and Saul” to “Paul and Barnabas'” (note on Acts 13:9). This could have been due to the fact that at this point Paul began taking the lead in preaching the gospel and was the primary person the Holy Spirit was communicating with.

The power of prayer

The first of Jesus’ twelve apostles to be killed for his involvement in spreading the gospel was James the brother of John (Acts 12:2). “This event took place about tens years after Jesus’ death and resurrection” (note on Acts 12:1). Herod, the king responsible for beheading John the Baptist, appeared to be trying to increase his popularity with the Jews. It says in Acts 12:3, “And because he saw it pleased the Jews, he proceeded to take Peter also.” The hostility between Jews and Christians seemed to stem from a political agenda that promoted peace at any cost. The reason Jesus was killed was because Jewish religious leaders thought his ministry would lead to Roman persecution (John 11:48). Caiaphas, the high priest that condemned Jesus to death, said it would be better for the Jews if Jesus’ ministry was terminated than to have the nation of Israel cease to exist (John 11:50).

Peter’s imprisonment seemed to signal that an end to Christianity in Jerusalem was approaching. After his arrest, it says in Acts 12:5, “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.” Peter attributed his miraculous escape from prison to the Lord, who sent an angel to deliver him out of the hand of Herod, “and from the expectation of the people of the Jews” (Acts 12:11), but Luke’s account of the situation made it clear that prayer was the force behind Peter’s deliverance (Acts 12:12). The interesting thing about Peter’s release was that it was completely unexpected. When he arrived at the home of Mary where many were gathered together praying, he was mistaken for a ghost. Luke reported:

And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.

The Greek word translated astonished, existemi (ex-is´-tay-mee) suggests that the people who saw Peter probably thought they had lost their minds or were actually in a state of shock as a result of seeing him standing in front of them (G1839). It wasn’t until Peter explained how the angel of the Lord had physically removed his chains and led him out of the prison past all the guards that the people praying for him realized their prayers had been answered (Acts 12:17).

Peter’s escape from prison was the impetus for Herod returning to Caesarea and looking for entertainment elsewhere. Herod focused his attention on Tyre and Sidon, perhaps as a way of distracting himself from the frustration of not being able to stop the spread of the gospel. Luke’s account of Herod’s death showed that the prayers of the church were having a significant impact on the Roman empire. He said, “And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost” (Acts 12:21-23).

Christians

Before Jesus came to Earth, God’s chosen people were selected by birthright. The idea that someone could be born into the family of God was thought of more literally than spiritually before the New Covenant was established. The term Israelite originated as a descriptor of the people that were descended from Abraham’s grandson Jacob. God changed Jacob’s name to Israel after he won a divine wrestling match that lasted all night (Genesis 32:24). Genesis 32:28 states, “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.” The segment of the Israelite population referred to as Jews was typically associated with the small remnant that returned to the Promised Land after a 70 year exile in Babylon (Nehemiah 1:2). The Hebrew word translated Jew, yehudiy (yeh-hoo-dee) means a descendant of Jehudah (that {is} Judah)” (H3064).

Luke tells us in Acts 11:19 that “they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.” In spite of what seemed to be an intentional effort to exclude the Gentiles from God’s free gift of salvation, it says in Acts 11:20-21, “And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.” The phrase “the hand of the Lord was with them” indicated divine approval and blessing on the activities that were going on in Antioch. The Grecians that were being saved were not Greek-speaking Jews, but Gentiles (note on Acts 11:20). Therefore, it could be concluded that God wanted the Gentiles to hear the gospel and was helping the men of Cyprus and Cyrene to do that.

When the church in Jerusalem heard about what was going on in Antioch, they decided to send Barnabas to check it out. Luke’s detailed description of this important turning point in church history can be found in Acts 11:22-26. It states:

Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Then departed Barnabas unto Tarsus, for to seek Saul: and when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people, and the disciples were called Christians first at Antioch.

Breaking down barriers

One of the obstacles that prevented the gospel from spreading outside the borders of Jerusalem was the prejudices that existed between Jews and Gentiles. Centuries of isolation caused the Jews to view the nations around them as a threat to their identity and God-centered way of living. Several years after Jesus commanded his disciples to take the gospel to all nations (Matthew 28:19), the farthest anyone had traveled from Jerusalem to do so was about 30 miles (Philip’s and Peter’s Missionary Journeys, p. 1570). The Apostle Peter’s view of the outside world seemed to be skewed by a reluctance to accept the freedom from rituals that Jesus’ salvation by grace afforded him. Peter clung tightly to the rigorous rules of the Mosaic Law in spite of his experience of living in close fellowship with Jesus during his three-year ministry on Earth. In order to break down the racial barriers that were preventing the gospel from spreading further, God orchestrated a mission that caused Peter to step outside of his comfort zone and preach the gospel to a group of Gentiles.

Peter’s adventure began with a visit to the city of Joppa where he raised a woman from the dead (Acts 9:40). Afterward, Peter decided to stay in Joppa, the main seaport of Judea, which was located about 38 miles west of Jerusalem (Acts 9:43 and note on Acts 9:36). While Peter was there, a man named Cornelius, who was identified by Luke as a Roman centurion, had a vision in which an angel of God spoke to him these words, “Cornelius, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose  house is by the sea side: he shall tell thee what thou oughtest to do” (Acts 10:3, 5-6). Cornelius’ home town of Cesarea was located 30 miles north of Joppa (note on Acts 10:1). In obedience to the message he received, Cornelius sent two of his household servants, and a devout soldier to Joppa, to bring Peter back to his home (Acts 10:7-8). Luke tells us:

On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the house to pray about the sixth hour: and he became very hungry, and would have eaten: but while they made ready, he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. (Acts 10:9-16)

Luke’s account of Peter’s experience suggests that he was in an altered state of consciousness. The phrase “fell into a trance” (Acts 10:10) describes “A state of mind God produced and used to communicate with Peter. It was not merely imagination or a dream. Peter’s consciousness was heightened to receive the vision from God” (note on Acts 10:10). Luke went on to say:

Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee: arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Apparently, the supernatural vision Peter had while he was in a trance was used by God to overcome his resistance to interacting with Gentiles. Afterward, when Peter received instruction from the Holy Spirit to go with the men that Cornelius had sent to get him, Peter went away with them (Acts 10:23).

 

A united front

Saul’s dramatic transformation was evidenced by his immediate preaching of the gospel in Damascus where he had previously planned to arrest Christians and “bring them bound unto Jerusalem” (Acts 9:2). Luke said, “And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:20-22).

Saul’s conversion had two profound effects on the spread of the gospel. First, Luke said Paul’s transformation “confounded the Jews” (Acts 9:22). The Greek word translated confounded, sugcheo (soong-kheh´-o) means to commingle promiscuously (G4797). The phrase we might use today would be “sleeping with the enemy.” In a figurative sense, sugcheo can mean to throw an assembly into disorder or to perplex the mind. You might say the Jews were caught off guard;  they were unable to process the news that Saul had gone over to the other side. The second effect of Saul’s conversion was that he was able to convince people that God was really at work. Luke said Saul was “proving that this is very Christ” (Acts 9:22). In other words, people couldn’t dispute the fact that Saul had changed dramatically.

The Greek words Luke used that are translated confounded and proving are derived from the same root word, sun (soon) which denotes union; with or together, “i.e. by association, companionship, process, resemblance, possession, instrumentality, addition” (4862). What was happening was that the gaps were being filled in and the gospel was no longer able to be disputed. It was evident from the miracles that were taking place and the dramatic changes people were witnessing that Jesus’ gospel message really was true.

Saul’s conversion was a significant turning point in the spread of the gospel because he was viewed as a respectable Jewish citizen. His collaboration with the Jewish council to stamp out Christianity made Saul a serious threat once he switched sides and began preaching the gospel. It says in Acts 9:23-25, “And after that many days were fulfilled, the Jews took counsel to kill him. But their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket.” The threat on Saul’s life made his conversion even more believable. As a result of the danger he faced, Saul was accepted into a close inner circle of persecuted believers. A man named Barnabas vouched for his credibility and was able to introduce Saul to Jesus’ twelve apostles in Jerusalem.

The bond that formed between Saul and Jesus’ apostles was a testament to the power of the Holy Spirit to bring unity among believers. Although the apostles were suspicious of Saul and may have resented his miraculous transformation, they didn’t question his loyalty because he was willing to risk his life in order to preach the gospel. When Barnabas took Saul into his confidence, it was just as much an act of faith for him as it was when he sold his property and gave all the proceeds to the church in Jerusalem (Acts 4:36). As a result of Saul being joined together with the apostles, Luke said, “Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied” (Acts 9:31).

Chosen by God

Saul of Tarsus, who later became known as the Apostle Paul, started out as a vicious enemy of the church that was located in Jerusalem. When Stephen was martyred for his candid preaching of the gospel, it says in Acts 7:58 that those who stoned him “laid down their clothes at a young man’s feet, whose name was Saul.” Saul was thought of as the “arch-persecutor” of the church (Roman Damascus, p. 1572) because of his violent treatment of believers. Saul’s plan to stamp-out Christianity before it was spread abroad caused him to seek letters from the high priest to the synagogues in Damascus “that if he found any of this way; whether they were men or women, he might bring them bound unto Jerusalem” (Acts 9:1-2). Saul’s reference to Christianity as “the way” may have been meant as a derogatory comment against its gospel message. The night before he was crucified, Jesus told his disciples, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). It is likely Saul had heard Jesus’ words repeated by his apostles and was determined to prove them wrong.

Luke’s account of Saul’s conversion showed that he was stopped dead in his tracks as he proceeded to carry out his plan of preventing the gospel from spreading through Damascus, the hub of a vast commercial network with far-flung lines of caravan trade reaching into north Syria, Mesopotamia, Anatolia, Persia, and Arabia (Roman Damascus, p. 1572). Luke said:

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutes: it is hard for thee to kick against the pricks. (Acts 9:3-5)

Jesus’ message to Saul was intended to make him aware of the fact that he wasn’t doing God’s work, he was hindering it. The statement “it is hard for thee to kick against the pricks” could be simply translated as “Saul, you’re going the wrong way!” Saul’s immediate submission to Jesus’ authority is apparent in his question, “Lord, what wilt thou have me to do?” (Acts 9:6).

Saul’s encounter with Jesus on the road to Damascus resulted in him being blind for three days until a man named Ananias came and laid his hands on him (Acts 9:9, 17). During that time, people may have wondered if Saul had lost him mind or was having a nervous break down. There was no apparent explanation as to why Saul suddenly changed his mind about arresting the Christians in Damascus. The only one who knew what was going on was a man named Ananias, who had received a message from the Lord about Saul’s conversion. Ananias was directed to go to Saul’s location and was told to put his hands on him so that he could recover his sight (Acts 9:11-12), but Luke indicated Ananias was reluctant to obey the Lord’s command because of Saul’s bad reputation. He said:

Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name’s sake. (Acts 9:13-16)