Wednesdays are for the New Testament
3/13/24
Bruce, F.F. (1988). "Conversion of Saul of Tarsus: Ats 9:1-31." In The Book of Acts (Revised). (pp. 180-197). William B. Eerdmans Publishing,
We met with Saul briefly at the stoning of Stephen. He returns in Acts 9:1. Bruce notes that Saul's desire was to root out Christians wherever they could be found, not merely to expel them from Jerusalem (Bruce 1988, p. 180). Verse two indicates Damascus as a target. Bruce notes that the various states which were under Roman rule were required, among other things, to grant extradition. The letters Saul carried gave him authority to bring back Christians from Jerusalem, but not those who were natives of Damascus. The Christians were known as followers of "the way" (Bruce 1988, p. 181). Bruce provides a very brief history of Damascus, an extremely old city, continuously inhabited since at least the time of Abraham.
Acts 9:3-7 describes Saul's encounter with God as he was approaching Damascus, about midday (Bruce 1988, p. 182). A bright light appeared, and Saul heard a voice asking why he was persecuting it. Bruce notes that rabbinic scholars recognized what they called "the daughter of the voice [of God]" (Bruce 1988, p. 182). Even without a prophet, God could speak to His people.
Bruce takes Saul's understanding of the encounter to be, from the start, an encounter with God, and for the response to Saul's question, "Who are you," to have been conclusive, that it was indeed Jesus (Bruce 1988, p. 183). Bruce notes that there have been attempts to explain the encounter in medical terms. however, the testimony of Saul (later more commonly called Paul, his Roman name) was that of religious conversion. Bruce draws a parallel between this conversion and a description of a similar conversion reported by Sundar Singh in 1904 (Bruce 1988, p. 184). Saul's fellow travelers were not as dazzled by the light, but in verse seven they had heard the voice, though in a later account we are told they did not hear the voice. Bruce considers it possible that, like in John 12:29, they heard something but were not sure what it was (Bruce 1988, p. 185).
In Acts 9:8-9 we read that Saul was temporarily blinded, and that he continued on the journey to Damascus, "to the place where, presumably, arrangements had been made for him to stay" (Bruce 1988, p. 185). He remained fasting. Bruce does not take this as an indication of later traditions of a pre-baptismal fast.
Acts 9:10-16 describes twin visions. Saul sees a man named Ananias coming to him, while Ananias sees the Lord sending him to Saul (Bruce 1988, p. 186). Ananias was aware of Saul's reputation. Bruce considers Ananias to be someone from Damascus, so safe from Saul's commission to arrest people. Despite Ananias' protests, the Lord sent him to bring the gospel to Saul. The message of the gospel was to come to many nations through Saul (Bruce 1988, p. 187). Bruce notes that Ananias may have been somewhat comforted by knowing that Saul, who had inflicted suffering on others, would suffer himself.
In verses 17-19, Ananias visits Saul, prays for him, and heals him. Bruce observes that the use of "Saul" suggests Ananias was speaking in Aramaic (Bruce 1988, p. 187). Paul's later testimony puts this encounter together with the vision on the road as his commissioning to ministry. Bruce considers Paul's statement in Galatians 1:1, 11-20 that he did not receive a commission from any mortal man. Ananias, as a non-apostle, could not have the authority to commission Paul. He was simply confirming the action of the Lord, received by Paul in a vision (Bruce 1988, p. 188). Further, Saul had been filled with the Holy Spirit when Ananias laid hands on him. Again, it is not the work of Ananias but of God.
Acts 9:19b-22 describes Saul as beginning to preach Jesus immediately (Bruce 1988, p. 189). This differs from Paul's account in Galatians 1:15-17, where he says he left for Arabia. However, Bruce notes the description in Acts 9 may well refer to a very limited period of time, probably before Saul left for Arabia (Bruce 1988, p. 190). His reference to Jesus as "Son of God" is consistent with much Old Testament usage (Bruce 1988, p. 190). Bruce notes that Saul's original mission was to go to the synagogues of Damascus and remove Christians. Instead, he went to the synagogues of Damascus and argued for Christianity. The authority of Jesus was greater than that of the high priests. Bruce observes the people knew why Saul was coming but that he did the opposite of their expectation (Bruce 1988, p. 191).
Acts 9:23-25 describes a plot of the Jews in Damascus to kill Saul. Bruce notes the parallel account given by Paul in 2 Corinthians 11:32-33. The ruler of Damascus, Aretas, had apparently taken a special, hostile interest in Saul, though the reason for the interest is not clear (Bruce 1988, p. 192). This may well have been after Paul's time in Arabia. Bruce notes that Galatians 1:18 describes Paul's trip to Jerusalem as three years after his conversion, and Acts 9 describes Paul going to Jerusalem right after his escape from Damascus.
In Acts 9:26-30, Paul, now in Jerusalem, is in danger from his former associates, yet he is not trusted by the Crhistians. Barnabas serves to encourage the apostles to receive him (Bruce 1988, p. 193). Bruce suggests that Baranabas may have already known Paul, so could vouch for a change of character (Bruce 1988, p. 193). Again, Bruce compares the chronology in Acts 9 with that in Galatians 1:18-24. Paul apparently did not visit with all the apostles. However, he had received a commission from God but not from men. He visited with some apostles, who ratified his call (Bruce 1988, p. 194). Paul's ability to spread the gospel in Jerusalem and Judea was limited due to the distrust of him shown by area Christians (Bruce 1988, p. 195). This resulted in his travel back to Tarsus, a major cultural center among Hellenized Jews.
Acts 9:31 is a summary statement which closes the account of Paul's reception of Christ and a calling as an apostle. Luke here uses the singular "church" rather than a plural, to designate Christianity throughout a region (Bruce 1988, p. 196). The spread of the gospel was becoming broad, but the church remained one singular phenomenon.
3/13/24
Bruce, F.F. (1988). "Conversion of Saul of Tarsus: Ats 9:1-31." In The Book of Acts (Revised). (pp. 180-197). William B. Eerdmans Publishing,
We met with Saul briefly at the stoning of Stephen. He returns in Acts 9:1. Bruce notes that Saul's desire was to root out Christians wherever they could be found, not merely to expel them from Jerusalem (Bruce 1988, p. 180). Verse two indicates Damascus as a target. Bruce notes that the various states which were under Roman rule were required, among other things, to grant extradition. The letters Saul carried gave him authority to bring back Christians from Jerusalem, but not those who were natives of Damascus. The Christians were known as followers of "the way" (Bruce 1988, p. 181). Bruce provides a very brief history of Damascus, an extremely old city, continuously inhabited since at least the time of Abraham.
Acts 9:3-7 describes Saul's encounter with God as he was approaching Damascus, about midday (Bruce 1988, p. 182). A bright light appeared, and Saul heard a voice asking why he was persecuting it. Bruce notes that rabbinic scholars recognized what they called "the daughter of the voice [of God]" (Bruce 1988, p. 182). Even without a prophet, God could speak to His people.
Bruce takes Saul's understanding of the encounter to be, from the start, an encounter with God, and for the response to Saul's question, "Who are you," to have been conclusive, that it was indeed Jesus (Bruce 1988, p. 183). Bruce notes that there have been attempts to explain the encounter in medical terms. however, the testimony of Saul (later more commonly called Paul, his Roman name) was that of religious conversion. Bruce draws a parallel between this conversion and a description of a similar conversion reported by Sundar Singh in 1904 (Bruce 1988, p. 184). Saul's fellow travelers were not as dazzled by the light, but in verse seven they had heard the voice, though in a later account we are told they did not hear the voice. Bruce considers it possible that, like in John 12:29, they heard something but were not sure what it was (Bruce 1988, p. 185).
In Acts 9:8-9 we read that Saul was temporarily blinded, and that he continued on the journey to Damascus, "to the place where, presumably, arrangements had been made for him to stay" (Bruce 1988, p. 185). He remained fasting. Bruce does not take this as an indication of later traditions of a pre-baptismal fast.
Acts 9:10-16 describes twin visions. Saul sees a man named Ananias coming to him, while Ananias sees the Lord sending him to Saul (Bruce 1988, p. 186). Ananias was aware of Saul's reputation. Bruce considers Ananias to be someone from Damascus, so safe from Saul's commission to arrest people. Despite Ananias' protests, the Lord sent him to bring the gospel to Saul. The message of the gospel was to come to many nations through Saul (Bruce 1988, p. 187). Bruce notes that Ananias may have been somewhat comforted by knowing that Saul, who had inflicted suffering on others, would suffer himself.
In verses 17-19, Ananias visits Saul, prays for him, and heals him. Bruce observes that the use of "Saul" suggests Ananias was speaking in Aramaic (Bruce 1988, p. 187). Paul's later testimony puts this encounter together with the vision on the road as his commissioning to ministry. Bruce considers Paul's statement in Galatians 1:1, 11-20 that he did not receive a commission from any mortal man. Ananias, as a non-apostle, could not have the authority to commission Paul. He was simply confirming the action of the Lord, received by Paul in a vision (Bruce 1988, p. 188). Further, Saul had been filled with the Holy Spirit when Ananias laid hands on him. Again, it is not the work of Ananias but of God.
Acts 9:19b-22 describes Saul as beginning to preach Jesus immediately (Bruce 1988, p. 189). This differs from Paul's account in Galatians 1:15-17, where he says he left for Arabia. However, Bruce notes the description in Acts 9 may well refer to a very limited period of time, probably before Saul left for Arabia (Bruce 1988, p. 190). His reference to Jesus as "Son of God" is consistent with much Old Testament usage (Bruce 1988, p. 190). Bruce notes that Saul's original mission was to go to the synagogues of Damascus and remove Christians. Instead, he went to the synagogues of Damascus and argued for Christianity. The authority of Jesus was greater than that of the high priests. Bruce observes the people knew why Saul was coming but that he did the opposite of their expectation (Bruce 1988, p. 191).
Acts 9:23-25 describes a plot of the Jews in Damascus to kill Saul. Bruce notes the parallel account given by Paul in 2 Corinthians 11:32-33. The ruler of Damascus, Aretas, had apparently taken a special, hostile interest in Saul, though the reason for the interest is not clear (Bruce 1988, p. 192). This may well have been after Paul's time in Arabia. Bruce notes that Galatians 1:18 describes Paul's trip to Jerusalem as three years after his conversion, and Acts 9 describes Paul going to Jerusalem right after his escape from Damascus.
In Acts 9:26-30, Paul, now in Jerusalem, is in danger from his former associates, yet he is not trusted by the Crhistians. Barnabas serves to encourage the apostles to receive him (Bruce 1988, p. 193). Bruce suggests that Baranabas may have already known Paul, so could vouch for a change of character (Bruce 1988, p. 193). Again, Bruce compares the chronology in Acts 9 with that in Galatians 1:18-24. Paul apparently did not visit with all the apostles. However, he had received a commission from God but not from men. He visited with some apostles, who ratified his call (Bruce 1988, p. 194). Paul's ability to spread the gospel in Jerusalem and Judea was limited due to the distrust of him shown by area Christians (Bruce 1988, p. 195). This resulted in his travel back to Tarsus, a major cultural center among Hellenized Jews.
Acts 9:31 is a summary statement which closes the account of Paul's reception of Christ and a calling as an apostle. Luke here uses the singular "church" rather than a plural, to designate Christianity throughout a region (Bruce 1988, p. 196). The spread of the gospel was becoming broad, but the church remained one singular phenomenon.
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