This sermon is from the Rev. Charles G. Dennison sermon archive, part of “The History of Salvation” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, January 13, 1991.

Tonight we are reading from Acts chapter nine. Acts chapter nine beginning with verse one. Listen to the word of God. Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked for letters from him to the synagogues at Damascus. so that if he found any belonging to the way, both men and women, he might bring them bound to Jerusalem.

And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him. And he fell to the ground and heard a voice saying to him, Saul, Saul, why are you persecuting me? And he said, Who art thou, Lord? And he said, I am Jesus, whom you are persecuting. Rise and enter the city, and it shall be told you what you must do.

And the men who traveled with him stood speechless, hearing the sound but seeing no one. And Saul got up from the ground, and though his eyes were open, he could see nothing. And leading him by the hand, they brought him into Damascus. He was there three days without sight, and neither ate nor drank.

Now there was a certain disciple at Damascus named Ananias, and the Lord said to him in a vision, Ananias, and he said, Behold, here am I, Lord. And the Lord said to him, Arise and go to the street called Straight, and inquire at the house of Judas, for a man from Tarsus named Saul, for behold, he is praying. And he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.

But Ananias answered, Lord, I have heard from many about this man, how much harm he did to thy saints at Jerusalem. And here he has authority from the chief priests to bind all who call upon thy name. But the Lord said unto him, go, for he is a chosen instrument of mine. bear my name before the Gentiles and kings and the sons of Israel. For I will show him how much he must suffer for my name’s sake.

And Ananias departed and entered the house, and after laying hands on him, said, Brother Saul, the Lord Jesus who appeared to you on the road by which you were coming has sent me so that you may regain your sight and be filled with the Holy Spirit. And immediately there fell from his eyes something like scales, and he regained his sight, and he arose and was baptized. And he took food and was strengthened.

Now for several days he was with the disciples who were at Damascus, and immediately he began to proclaim Jesus in the synagogue, saying, He is the Son of God. And all those hearing him continued to be amazed and were saying, Is this not he who in Jerusalem destroyed those who called upon this name and who had come here for the purpose of bringing them down before the chief priests? But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.

Let’s pray together. Our Father, we do ask you that the fullness of the spirit that is mentioned often in your word would be that fullness in which we participate. And, Lord, may it be plain to us that to have that fullness then means that we are zealous for holiness, for righteousness, for truth. and that there is nothing that we desire more than to be obedient to you and to be found pleasing in your presence. Even this evening, our father, may we approach you with faith, knowing that you have summoned us here that we might be blessed by you. Therefore, Lord, according to the full measure of your blessing intended, so we hope to receive, that our souls might receive strength by way of meat which you provide. And Lord, we ask that we might be made glad in the service which we render, so that it is not merely a matter of duty, obligation, a constraint with which we comply. Lord, beneath the surface, there may be the grudging spirit, but we ask you, Lord, to deal with us, deal with us, even in sins such as these. O Lord, awaken us, and may the fullness of your spirit benefit us. that we with zeal and ardor might pursue the purposes, intent, commands, and ordinances of the kingdom of our Christ. In whose name we pray, Amen.

We have come in our reflection upon New Testament times to a story that we are all quite familiar with. A story that is recorded for us here, which we’ve read this evening in Acts chapter nine. And what a story it is. What a story it is. Here we are introduced more fully to the figure of Paul. This man who will prove to be a strategic instrument of God for the spread of the gospel throughout the world at that time. Well, who is this man? Who is Paul?

We are told that he is a native of Tarsus. If you haven’t checked your map recently for Tarsus, you may want to look it up again to pinpoint it. You will find it in the southeast corner of Asia Minor, present day Turkey. In the province then of Cilicia, Tarsus was in fact a prominent city at that time, a city favored by Rome, because it seemed that Tarsus always had the knack for picking the right size in a conflict, and therefore it was favored highly by the city of Rome and subsequently, in the development of the empire, the city of Tarsus prospered, prospered greatly. Tarsus did not only do well financially, commercially.

It was a city that was recognized in the time of Paul as a great intellectual center. I know that you’ve heard of Athens. You know how important Athens was as an intellectual center for the world. At that time, also the city of Alexandria was looked upon as a great intellectual center. It was famous for its library. Tarsus as well was a university town. And it was known far and wide for its great intellectual strength.

Paul is a native of this city. This is where he is born. His heritage is interesting. He is, as a matter of fact, a Roman citizen from birth. We are told that by him in one of his testimonies in court. You can find it recorded in Acts 22 verse 28. Paul is a Roman citizen by birth, which means his father also was a Roman citizen. We don’t know anything more about Paul’s background in this respect. How it is that his father came to be a Roman citizen, for instance, But that fact is evident.

It seems also that Paul, in this environment early on, was exposed to and gained some facility with the Greek language. Now these factors, when we add them together, if we were great humanists, would prove to be valuable to Paul These human and cultural features would be looked upon as strengths, strengths upon which he would draw in later life. We have to be cautious at this point. Is it really Paul’s native background, even abilities that were cultivated early on in his childhood, his background at Tarsus that proved of such value to him and useful for God as Paul moved out into the world.

Well, as you find out, Paul is a man made over. And as valuable as these things might be on the surface of things, they will be undone by his conversion as much as his Jewish connections are undone. He becomes a new man and his ministry has to do with the newness of God’s program made plain in Jesus Christ. Well, Paul then is native to Tarsus, a Roman citizen, but he is also born and raised, as you know full well, a Jew.

His Jewish name is Saul, and he is born of the house of Benjamin. Interesting in itself. Interesting because you’ll recall there was another Saul from the house of Benjamin. We have an Old Testament Saul who was a Benjamite, and we also have a New Testament Saul who was a Benjamite. An interesting study might be how the New Testament Saul answers the Old Testament Saul. A comparison and contrast of those two figures.

Well, even though Paul or this Jewish boy Saul has been born within Gentile territory, he is not raised like so many of the Jews who are born within the Gentile regions. He is not raised like a Hellenistic Jew. Rather, he is raised with an eye that is directed devotedly towards Palestine, towards Israel, towards the capital, towards Jerusalem. Even though he may well have spoke Greek, learned it, was conversant in it from an early time, it is clear that he was also speaking Aramaic, which was the native language of the Palestinians of that day. Now, as proof of his Israelite orientation, we have the fact that he tells us in Acts 22 that at an early age he is sent off, packed off, to Jerusalem. He doesn’t stay in Tarsus. He is sent to Jerusalem and raised within the rabbinical circles of that city, it seems. He is placed under the tutelage of a very famous man.

That man is Gamaliel. Now, we’ve already heard about Gamaliel in Acts. At the end of chapter five, we were told that it was Gamaliel that came to the defense of the disciples and said, in effect, if this religious movement of which these men are a part is of God, then we cannot withstand it. If it is not of God, it will fail. So Gamaliel is the teacher under whose tutelage Paul is trained.

This man was a great teacher, a member of the Sanhedrin, a leader among the Pharisees. And now Paul himself becomes a Pharisee. Thinking about Paul’s Pharisaical zeal, he tells us that he was in fact a zealous Pharisee, one who is so zealous that there was none more zealous than he.

So zealous, in fact, that he becomes the active champion of the cause of Israel against the Church. How often Paul, in later life, will make mention of his persecution of the Church, and that to his grief and sorrow. It’s almost as if you can hear him cringing as he speaks of it. So ashamed is he of it.

He recalled how Saul was introduced to us. This figure, Saul, later called Paul, was introduced to us. in the context of the stoning of Stephen. You have him standing by as those in authority have led Stephen out and they place their cloaks and coats in the hands of Saul and then proceed to stone Stephen. We are told that Saul, chapter eight, verse one, gave hearty agreement to the execution of Stephen. spurred on from that point. Now, he is very active in persecuting the church, so much so that he has gained letters from the chief priests as he makes his way to Damascus for the sake of arresting Christians there and bringing them back to Jerusalem for trial.

Well, that introduces us to the man, Paul. Now we have set before us his conversion. Now the account of his conversion is straightforward enough. It is a radical transformation. It is spectacular, it is extraordinary in so many ways. The account of it, the appearance of the risen Christ to this man, a flash of light, him struck down, and then there is this conversation between them. He is left, as it were, blind. There is the entrance into Damascus, the events that follow, introduction of the figure of Ananias, the instructions to Ananias, and then the healing of Paul, and then his subsequent ministry, which we read about, a ministry that begins in Damascus itself. Now, there are those who have suggested being late nineteenth-century folk and early twentieth-century scholars, that Paul’s conversion was anything but radical, anything but spectacular, anything but extraordinarily. It is psychologically explained.

This man obviously had witnessed, at least he had heard of, Gamaliel’s defense of the disciples, the account of which is recorded for us at the end of Acts 5. He had also been a witness to Stephen’s execution. And you remember what is said about Stephen, how the people who heard Stephen were unable to refute him, his face shining like that of an angel. The people about him actually dumbfounded, then in their rage, taking him out and executing him. Some have suggested that when Saul did not himself participate in the execution, but just watched over the coats, he was in a quandary.

Then we have a paroxysm of energy and explosion. of activity may be born of guilt. The fact that he is still a Jew, he recognizes his pharisaical duty, so he goes out to demonstrate his commitment to and his devotion to the principles of Judaism in persecuting the church. But he’s a man who is internally in turmoil, psychologically distressed. So the conversion of Paul is psychologically explainable.

Of course, over against this natural explanation is the supernatural account that is given to us in Acts. the radical transformation that comes. The appearance of Christ on the background of this psychological explanation is nothing more than a vision produced by a tormented conscience. Hardly real. not in the sense that we would think of it being real and true. Well, as we have said, the account given us here in Acts is straightforward. It is apparent to us, is it not, that the conversion, as it is recorded here, is anything but gradual, anything but psychologically explained.

Radical, spectacular, extraordinary, supernatural, but we’re against the natural explanations. All right. Supernatural, the work of God. But even though we who are orthodox in our faith and committed, though we be agreed on that point, seem to have problems from that point forward.

What do we do with the conversion of Paul? Well, ordinarily, it seems, within some circles, the conversion of Paul actually is made to be the paradigm, that is, the pattern for all conversions, for all transformations of individuals. You may recall how, out of early Lutheranism, the Damascus Road experience of the Apostle Paul became paradigmatic for all Lutherans. In fundamentalist and even evangelical circles, the conversion experience of Paul becomes a pattern for all religious conversions. all true conversions to Christ.

And if you have not had that radical, spectacular, extraordinary transformation, one that you can pinpoint, if you have not had the Damascus Road experience yourself, then you have not been converted. Have you spent some of your time in quest of the Damascus Road experience. Even if you did experience a transformation at one point in your life, were you satisfied with it?

When you read Acts 9, you came back to that text and you said, well, wait a minute. My experience wasn’t as convincing as Paul’s experience. It wasn’t as dramatic and as spectacular as that. Somehow I feel cheated. So there has been that habit of mine within some circles in Protestant Christianity to make the Damascus Road experience of the Apostle Paul the standard for all conversions. There are many things that we forget about this conversion of Paul, which set it in a setting all its own. We forget that Paul’s conversion was by direct revelation from the risen Christ. Now, there may be some here tonight who can pinpoint their conversion experience.

They can tell us the date. They know exactly what they were doing, where they were. But I ask you, did you see the risen Christ? If you did, we better question your experience. Did you actually see the risen Christ? We’ll note the extraordinary features that are attached to this conversion that set it apart. Yes, there was that direct revelation of the risen Christ. This then fits the one to whom the risen Christ appeared for apostleship, There is a mission in view, not only the extraordinary character of the revelation, but the extraordinary character of the office, of the mission, too. For you see, now Paul is being called to a unique mission as spokesman for God and for the risen Christ to the Gentiles.

Think once more about your own experience. As genuine as that experience is, don’t let me question the genuineness of your experience with Jesus Christ, which may well be a true and fine transformation, effected by Christ, to which you can point with regard to its specificities. The hour, the time, the day, you know. But here is a call to office, to apostleship. Here is a call to unique mission, as this one who is called becomes spokesman for God, for the risen Christ, to the Gentiles and to others, to the Jews as well. There is something then unique to the experience of the Apostle Paul. In fact, this is the only conversion experience like this recorded in the scriptures.

It is indicative of a redemptive historical transition. It’s almost as if you are looking at something here that will not be repeated. In fact, cannot be repeated. It’s as if there is a closing out of one era and the leadership and the authority that pertains to that era with the opening up in some significant fashion to that which is new and final. It’s as if we have here the closing out of that leadership that pertains to Old Testament Israel, as it centers in this figure of the apostle and the constituting of a leadership and organization for the new order that just as well focuses in him. We are not pivotal figures in the history of redemption.

The Apostle Paul was. His conversion experience is a pivotal experience, and in some respects, unrepeatable. So when you’re thinking about your conversion, and you’re imagining yourself to have been cheated because you’ve just read Acts 9, please don’t think less of yourself than you ought to in that regard. For Paul’s conversion is a pivotal conversion transformation, radical, spectacular, supernatural, yes.

It has a special place in the history of salvation. And for that reason, there is that dimension to it which cannot be repeated. But, having said that now, Are there features here in the story that call attention to those features which are common for conversion always? Extraordinary, unrepeatable, yes, on the other hand, possibly now? the suggestion of things that then are always true with respect to those who are brought into a saving relationship with Jesus Christ.

In fact, there are features that are suggested here in this story that play an important role in the development of Paul’s own theology and preaching, as he would preach to others and describe their experiences as Christians—experiences, then, that are common, yes, to all Christians and to Paul and Christians alike. Note, for instance, That we are told in this ninth chapter that Paul is a chosen vessel, a chosen instrument of mine. That underscoring God’s sovereign election, His choice.

Does Paul choose to be saved? If ever there was a man who didn’t choose to be saved, it was Paul. No one’s conversion is a matter of their own deciding to be saved. They are called by God. They are chosen of Him. And think of how important that doctrine then is to the Apostle Paul as he writes to others with respect to their experience, an experience which is common. For he with them have been chosen from before the foundation of the world. God’s sovereign electing choice. Notice this also.

How does Christ appear to Paul? Let’s consider more than just the fact that he did appear. Let’s consider how he appeared. How would you expect him to appear? This man has been going around arresting and persecuting and oppressing Christ’s sayings. How would you expect Christ to appear to him? Kindly? Benevolently? Graciously? No! You would expect him to appear in anger and strike him down on the spot. He struck down Ananias and Sapphira, didn’t he? Why wouldn’t he strike down this man? How does he appear to him? He appears to him graciously. lovingly, in mercy.

Is there something then from this conversion of Paul that connects well with the gospel that he preaches without compromise throughout his life? A gospel of grace. not only of God’s sovereign choice, but of God’s graciousness in Christ to wrath-deserving sinners. Once more a common feature. You, no less than Paul, have been called by God’s gracious choice. God has come to you, no less than to Paul, in grace and mercy. By nature, we all were the children of wrath, worthy of condemnation. But God, rich in mercy, has proved merciful to us. The chief of sinners has been spared. And you have been spared.

Well, there are other features. Paul loses his sight. Is there significance in that? Here’s the Pharisee who says he sees. So Christ blinds him. And the physical malady is now indicative of the spiritual state, you see. The man is actually blind, he doesn’t see, and he will not see until Christ gives him light. It doesn’t matter whether you’re the best that Israel has to offer, whether you’re a Pharisee of the Pharisees, whether you stand, in your own estimation, before the law blameless. That’s what Paul says in Philippians 3.

Is there significance, then, to the loss of sight? And Paul’s subsequent message with regard to how it is natural man, even the Jew, stand blind to God if they do not see. and receive Christ. Is there something significant to the fact that he is three days blind? Aha!

There’s another significant three days that we know about, is there not? For Christ was in the tomb for three days. Death in the tomb, then life by resurrection, the three days, then become paradigmatic for the Apostle Paul with respect to our relationship to Christ. Not that we all have to go through a three-day experience where we don’t eat or drink. And we pray continually at the end of that three days, then we know something significant is going to happen. Some people have approached it like that. Some people haven’t been content with the three days. They say, we’ll do it 40 days.

You see, the three days there is significant because in Paul’s development of his doctrine, he begins to speak about union with Christ. having been crucified with Christ and then having been raised, that being his explanation of conversion and transformation.

Not so much to tell his experience time and time again, but to relate who he is now to what happened to Christ then. It always being a matter then of seeing the relationship to Christ in terms of that death and resurrection that takes place in our union with Christ, we having died with Him, we having been raised with Him, and that being the message. Centrality, then, always upon Christ. One other feature here, and that pertains to just how Christ is viewed. Is it enough to say that Christ in the vision that Paul has, and in the subsequent vision that Ananias has, is it enough to say that Christ is merely an exalted man? who, by virtue of his resurrection, has been exalted above other men.

I challenge you to go through the interview with Ananias and ask you who it is that’s speaking to Ananias. Well, you’re told it is the Lord. The Lord. The name given to that one who is speaking is the divine name, the Lord. But then you find out. As Ananias meets with Paul and lays his hands upon him in verse seventeen, he says, Brother soul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me by whom was Ananias commissioned by the Lord, who is the Lord, the Lord Jesus. It’s not just an exalted man, you see. Luke, in his formulation of this section of his book of the Acts, is presenting to you the divine Lord, the one who is not just exalted man by virtue of resurrection. of the one who is God himself.

The subsequent ministry of the Apostle Paul will have indelibly imprinted upon it that as its cardinal doctrine. If you confess with your mouth that Jesus is Lord, by which the Apostle means more than just he is the exalted man, but that he is God, the Son of God, the Christ. Well, while the Apostle’s conversion may be extraordinary, there are those ordinary features which match up to your understanding of transformation. in the past, the new having come, and this one whom you confess being more than exalted man, being God himself who came in the flesh for sinners like us and for our salvage. Amen.

The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.