Acts 11

Acts 11:1

A New Order for Philip

In the section that follows now, chapter 8:26 till chapter 10:48, Luke describes the conversion histories of three people: 1. An Ethiopian eunuch (Acts 8); 2. Saul (Acts 9); 3. Cornelius (Acts 10).

They are the descendants of the three sons of Noah – Shem and Ham and Japheth (Genesis 9:18) – through whom the whole world was populated (Genesis 9:19; Genesis 10:1-32): 1. The eunuch, the Ethiopian, is a descendant of Ham (Ethiopia or Cush (=black), Genesis 10:6). 2. Saul, the Jew, is a descendant of Shem. 3. Cornelius, the Roman, is a descendant of Japheth.

The Hamites populate Africa, the Shemites Asia and the Japhethites Europe. These three continents meet at Jerusalem. Jerusalem is therefore strategically the best place to send out from there the gospel into the world. The eunuch, Saul and Cornelius represent the entire human race.

All three are morally sincere people, but they need conversion. They are also socially the most difficult people for the gospel to reach: 1. The eunuch is a politician. 2. Saul is a theologian. 3. Cornelius is a soldier.

Yet in two of them there is already a longing for the gospel. Both the eunuch and Cornelius are seekers. There is already a work of God going on in them. With Saul it is completely different. This man is not looking for peace, but for victims to whom he begrudges this peace.

The Lord has a special messenger for each one of them: 1. For the eunuch this is Philip. 2. For Saul it is Ananias. 3. For Cornelius it is Peter.

Also the way the Lord addresses Himself to them is different: 1. The eunuch is reached with the Word. 2. To Saul the Lord Himself appears. 3. Cornelis sees an angel in a vision.

Different are also the circumstances in which they find themselves when they come to repentance: 1. The eunuch is on his way home. 2. Saul comes from home. 3. Cornelius is at home.

Philip has to leave a busy field of work to serve a single person. Herein he imitates the Lord Who had to go through Samaria to bring the gospel to a single woman at the well of Jacob (John 4:4; 7-8). Philip is used to make the gospel find its way to the nations. God uses an angel to show Philip the way, but Philip has to proclaim the gospel. He is given precise directions where to go, but he is not told what to do there.

There are two roads that descend from Jerusalem to Gaza and he has to take the desert road. An evangelist would never have chosen the desert road, but Philip does not ask questions, he goes. To get Ananias to go to Saul (Acts 9) and Peter to go to Cornelius (Acts 10), the Lord must use more insistence. With Ananias fear is the objection and with Peter his Jewish prejudices prevent direct obedience. The Lord has removed both obstacles and then they have both gone.

In Philip we have an example of immediate, unconditional obedience in simplicity of heart. He does not think of the difference between Samaria where he was surrounded with esteem and love and the road to Gaza which is desolate. He has confidence in his Master Who wants to use him for a eunuch who has been in Jerusalem to worship and is now on his way back to his country.

The word for “eunuch” is literally “castrated”. Besides the fact that he is a stranger, the fact that he is emasculated is an additional reason that he could never join the people of God (Deuteronomy 23:1). Nevertheless, he undertook a journey of about two thousand kilometers to Jerusalem. There is also salvation for the strangers and even for the eunuch, the emasculated (Isaiah 56:3). His conversion and faith in the Lord Jesus are therefore a foretaste of what we read in Psalms 68 (Psalms 68:31b). Since then, many Ethiopians have stretched out their hands to God.

To bring the eunuch on the way of salvation God uses His Word and His servant Philip. What the eunuch sought in Jerusalem in duties and ceremonies of the law, he did not find there. He has been in Jerusalem to worship the true God, but he has only found a cold formalism there. In spite of his seeking heart, the Lord did not let any of the apostles cross his path.

The eunuch has not found peace in Jerusalem, but he has taken something else from Jerusalem and that is a part of God’s Word. That is what he is reading in his chariot. With it he has a treasure with him that is larger than all the treasures he has to protect for his queen.

Then the meeting between Philip and the eunuch is prepared by the Spirit. The Spirit tells Philip that he must go up to “this” chariot, the chariot of the eunuch, and join it. Since it is the preaching of the gospel, it is not an angel who comes to Philip (Acts 8:29), but the Spirit Who leads Philip. The Spirit tells us exactly where to go and what to do.

Thus, later, Ananias in connection with Saul, and Peter in connection with Cornelius, also receive precise directions to go to them and bring them God’s message (Acts 9:11; Acts 10:19-20). In this way the Lord also wants to make clear to us where He wants us to go and what we should do and say.

Acts 11:2

A New Order for Philip

In the section that follows now, chapter 8:26 till chapter 10:48, Luke describes the conversion histories of three people: 1. An Ethiopian eunuch (Acts 8); 2. Saul (Acts 9); 3. Cornelius (Acts 10).

They are the descendants of the three sons of Noah – Shem and Ham and Japheth (Genesis 9:18) – through whom the whole world was populated (Genesis 9:19; Genesis 10:1-32): 1. The eunuch, the Ethiopian, is a descendant of Ham (Ethiopia or Cush (=black), Genesis 10:6). 2. Saul, the Jew, is a descendant of Shem. 3. Cornelius, the Roman, is a descendant of Japheth.

The Hamites populate Africa, the Shemites Asia and the Japhethites Europe. These three continents meet at Jerusalem. Jerusalem is therefore strategically the best place to send out from there the gospel into the world. The eunuch, Saul and Cornelius represent the entire human race.

All three are morally sincere people, but they need conversion. They are also socially the most difficult people for the gospel to reach: 1. The eunuch is a politician. 2. Saul is a theologian. 3. Cornelius is a soldier.

Yet in two of them there is already a longing for the gospel. Both the eunuch and Cornelius are seekers. There is already a work of God going on in them. With Saul it is completely different. This man is not looking for peace, but for victims to whom he begrudges this peace.

The Lord has a special messenger for each one of them: 1. For the eunuch this is Philip. 2. For Saul it is Ananias. 3. For Cornelius it is Peter.

Also the way the Lord addresses Himself to them is different: 1. The eunuch is reached with the Word. 2. To Saul the Lord Himself appears. 3. Cornelis sees an angel in a vision.

Different are also the circumstances in which they find themselves when they come to repentance: 1. The eunuch is on his way home. 2. Saul comes from home. 3. Cornelius is at home.

Philip has to leave a busy field of work to serve a single person. Herein he imitates the Lord Who had to go through Samaria to bring the gospel to a single woman at the well of Jacob (John 4:4; 7-8). Philip is used to make the gospel find its way to the nations. God uses an angel to show Philip the way, but Philip has to proclaim the gospel. He is given precise directions where to go, but he is not told what to do there.

There are two roads that descend from Jerusalem to Gaza and he has to take the desert road. An evangelist would never have chosen the desert road, but Philip does not ask questions, he goes. To get Ananias to go to Saul (Acts 9) and Peter to go to Cornelius (Acts 10), the Lord must use more insistence. With Ananias fear is the objection and with Peter his Jewish prejudices prevent direct obedience. The Lord has removed both obstacles and then they have both gone.

In Philip we have an example of immediate, unconditional obedience in simplicity of heart. He does not think of the difference between Samaria where he was surrounded with esteem and love and the road to Gaza which is desolate. He has confidence in his Master Who wants to use him for a eunuch who has been in Jerusalem to worship and is now on his way back to his country.

The word for “eunuch” is literally “castrated”. Besides the fact that he is a stranger, the fact that he is emasculated is an additional reason that he could never join the people of God (Deuteronomy 23:1). Nevertheless, he undertook a journey of about two thousand kilometers to Jerusalem. There is also salvation for the strangers and even for the eunuch, the emasculated (Isaiah 56:3). His conversion and faith in the Lord Jesus are therefore a foretaste of what we read in Psalms 68 (Psalms 68:31b). Since then, many Ethiopians have stretched out their hands to God.

To bring the eunuch on the way of salvation God uses His Word and His servant Philip. What the eunuch sought in Jerusalem in duties and ceremonies of the law, he did not find there. He has been in Jerusalem to worship the true God, but he has only found a cold formalism there. In spite of his seeking heart, the Lord did not let any of the apostles cross his path.

The eunuch has not found peace in Jerusalem, but he has taken something else from Jerusalem and that is a part of God’s Word. That is what he is reading in his chariot. With it he has a treasure with him that is larger than all the treasures he has to protect for his queen.

Then the meeting between Philip and the eunuch is prepared by the Spirit. The Spirit tells Philip that he must go up to “this” chariot, the chariot of the eunuch, and join it. Since it is the preaching of the gospel, it is not an angel who comes to Philip (Acts 8:29), but the Spirit Who leads Philip. The Spirit tells us exactly where to go and what to do.

Thus, later, Ananias in connection with Saul, and Peter in connection with Cornelius, also receive precise directions to go to them and bring them God’s message (Acts 9:11; Acts 10:19-20). In this way the Lord also wants to make clear to us where He wants us to go and what we should do and say.

Acts 11:3

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:4

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:5

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:6

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:7

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:8

Philip Preaches Jesus to Him

After the directions as to where Philip should go, we do not hear that the Spirit gives directions as to when Philip should make himself known to the eunuch, or as to what he should say to the eunuch. This is not difficult for an evangelist like Philip. He knows himself guided by the Spirit and quickly notices a reason for a conversation. His whole performance contains a lot of teaching for everyone who wants to bring the gospel to people.

After the directions of the Spirit we see that Philip runs up to the chariot. Later, Ananias is reluctant to go to Saul (Acts 9:10-17) and Peter even at first pertinently refuses to go to a gentile (Acts 10:14). But Philip longs to bring the gospel to this man. The love of Christ urges him (2 Corinthians 5:14). He does, however, proceed with deliberation. He notices what the person is doing because he hears him read the prophet Isaiah. The eunuch read aloud, which was common in those days.

Philip knows his Bible, for he recognizes what the eunuch is reading as words from the prophet Isaiah. He opens the conversation with the friendly question: “Do you understand what you are reading?” Through his question he shows his interest in the questions that will have arisen in the eunuch. Do we know the questions people have? Can we empathize with them? The eunuch’s answer shows a longing, humble heart for someone who can and does help him.

He invites Philip to sit with him. Here we also have an important clue for passing on the Word. There is no question of racial difference, but of taking a place on the level of the other. Just as Philip sits with the eunuch, so we must sit with people. The preaching of the gospel cannot be done from on high. If we are aware that we are by nature like those to whom we preach the gospel, we will sit beside them.

The place of Scripture that the eunuch reads is quoted by Luke. It is quite striking that just when the eunuch is at this Scripture, the Spirit tells Philip that he should join the chariot. At the right time, the eunuch meets Philip. This timing is from the Lord, because this is the Scripture that speaks especially about the Lord Jesus.

The Scripture is this one: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH. “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH” (Isaiah 53:7-8, quoted by Philip from the Septuagint, the Greek translation of the Old Testament). These verses describe the suffering, death and burial of the Lord Jesus and the consequences thereof.

He was as a lamb led to the slaughter, but He did not open His mouth, He bowed under the mistreatment, He suffered willingly. The prophet Jeremiah also compares himself with a lamb, but he does not keep his mouth shut and calls for vengeance (Jeremiah 11:19; 20; Jeremiah 12:1-4). For the Lord Jesus the path to slaughter was much worse. He knew perfectly where He was going, but did not open His mouth. It underlines the voluntary surrender of Christ. Shearing means taking away everything that is worthy of a man, but He did not protest against the unworthy treatment that was done to Him.

Everything expresses His voluntary surrender in a way that shows how unique He is. No one can be compared with Him. He was treated in a humiliating way and His judgment was taken away, indicating that He did not even receive a just judgment, because His judgment was predetermined: He had to die.

And who thinks of “His generation”, to tell something about it? He is considered so worthless that one cannot imagine anything at all about Him. However, for those who have an eye for it or receive it through teaching, like the eunuch, discover who His generation is. “His generation” can be applied to the consequences of His death, which has produced many spiritual offspring. ”His generation” can also be applied to His origin, in which we may think of His existence as the eternal Son and His humble origin as Man from the carpenter’s family of Joseph. No one of His contemporaries is concerned with that. To them He has been taken from the earth, His life is over and He no longer exists.

The explanation of these verses is not simple, yet the eunuch has thought about what he has read. He understands that it is about Someone, a Person. His question is a wonderful reason for Philip to preach “Jesus” to him. In Samaria he preached “Christ” (Acts 8:5). The Samaritans had to know that the “Christ” had come. The eunuch must know that “Jesus” is the Messiah.

Acts 11:9

Philip Baptizes the Eunuch

We do not know what else they discussed on the way, but we do see the result. The eunuch accepted the Lord Jesus in faith as the Messiah and was therefore born of God (1 John 5:1). When they come to a water, he asks to be baptized. Philip will have spoken about this too, but the desire comes from the eunuch himself.

Baptism is done on the basis of the confession of faith. There is no probation period. Philip does not have to ask permission from the apostles or the church in Jerusalem. He does it instantly. They both go down into the water, which indicates that baptism takes place by immersion.

Baptism is a personal matter, with which the church has nothing to do. The Lord – and not the church – has sent His disciples to baptize. They are just as responsible to Him for this as they are for the preaching of the Word, which is also not done by the church (the church does not teach).

When the baptism has taken place and they have come out of the water again, Philip’s task as far as the eunuch is concerned is over. Philip is snatched away by the Spirit of the Lord and placed somewhere else. Time and space mean nothing to God. This supernatural way of disappearing belongs to this beginning time which is full of wonders and signs.

Without being surprised by the sudden disappearance of his companion, the eunuch travels on his way rejoicing at the redemption he had sought in Jerusalem in vain. What he sought, he found in the Word of God, in Jesus Christ. When someone has truly found Christ, the servant disappears from sight and Christ is everything.

The eunuch and Philip did not see each other again on earth, we may assume. They did not have to. The eunuch could stand on his own two feet as an independent Christian. Servants are not allowed to bind anyone to themselves. The eunuch went back to his country and took up his daily work again. He has remained in the position he was in when he was called by the gospel (1 Corinthians 7:24).

Acts 11:10

Philip Baptizes the Eunuch

We do not know what else they discussed on the way, but we do see the result. The eunuch accepted the Lord Jesus in faith as the Messiah and was therefore born of God (1 John 5:1). When they come to a water, he asks to be baptized. Philip will have spoken about this too, but the desire comes from the eunuch himself.

Baptism is done on the basis of the confession of faith. There is no probation period. Philip does not have to ask permission from the apostles or the church in Jerusalem. He does it instantly. They both go down into the water, which indicates that baptism takes place by immersion.

Baptism is a personal matter, with which the church has nothing to do. The Lord – and not the church – has sent His disciples to baptize. They are just as responsible to Him for this as they are for the preaching of the Word, which is also not done by the church (the church does not teach).

When the baptism has taken place and they have come out of the water again, Philip’s task as far as the eunuch is concerned is over. Philip is snatched away by the Spirit of the Lord and placed somewhere else. Time and space mean nothing to God. This supernatural way of disappearing belongs to this beginning time which is full of wonders and signs.

Without being surprised by the sudden disappearance of his companion, the eunuch travels on his way rejoicing at the redemption he had sought in Jerusalem in vain. What he sought, he found in the Word of God, in Jesus Christ. When someone has truly found Christ, the servant disappears from sight and Christ is everything.

The eunuch and Philip did not see each other again on earth, we may assume. They did not have to. The eunuch could stand on his own two feet as an independent Christian. Servants are not allowed to bind anyone to themselves. The eunuch went back to his country and took up his daily work again. He has remained in the position he was in when he was called by the gospel (1 Corinthians 7:24).

Acts 11:11

Philip Baptizes the Eunuch

We do not know what else they discussed on the way, but we do see the result. The eunuch accepted the Lord Jesus in faith as the Messiah and was therefore born of God (1 John 5:1). When they come to a water, he asks to be baptized. Philip will have spoken about this too, but the desire comes from the eunuch himself.

Baptism is done on the basis of the confession of faith. There is no probation period. Philip does not have to ask permission from the apostles or the church in Jerusalem. He does it instantly. They both go down into the water, which indicates that baptism takes place by immersion.

Baptism is a personal matter, with which the church has nothing to do. The Lord – and not the church – has sent His disciples to baptize. They are just as responsible to Him for this as they are for the preaching of the Word, which is also not done by the church (the church does not teach).

When the baptism has taken place and they have come out of the water again, Philip’s task as far as the eunuch is concerned is over. Philip is snatched away by the Spirit of the Lord and placed somewhere else. Time and space mean nothing to God. This supernatural way of disappearing belongs to this beginning time which is full of wonders and signs.

Without being surprised by the sudden disappearance of his companion, the eunuch travels on his way rejoicing at the redemption he had sought in Jerusalem in vain. What he sought, he found in the Word of God, in Jesus Christ. When someone has truly found Christ, the servant disappears from sight and Christ is everything.

The eunuch and Philip did not see each other again on earth, we may assume. They did not have to. The eunuch could stand on his own two feet as an independent Christian. Servants are not allowed to bind anyone to themselves. The eunuch went back to his country and took up his daily work again. He has remained in the position he was in when he was called by the gospel (1 Corinthians 7:24).

Acts 11:12

Philip Baptizes the Eunuch

We do not know what else they discussed on the way, but we do see the result. The eunuch accepted the Lord Jesus in faith as the Messiah and was therefore born of God (1 John 5:1). When they come to a water, he asks to be baptized. Philip will have spoken about this too, but the desire comes from the eunuch himself.

Baptism is done on the basis of the confession of faith. There is no probation period. Philip does not have to ask permission from the apostles or the church in Jerusalem. He does it instantly. They both go down into the water, which indicates that baptism takes place by immersion.

Baptism is a personal matter, with which the church has nothing to do. The Lord – and not the church – has sent His disciples to baptize. They are just as responsible to Him for this as they are for the preaching of the Word, which is also not done by the church (the church does not teach).

When the baptism has taken place and they have come out of the water again, Philip’s task as far as the eunuch is concerned is over. Philip is snatched away by the Spirit of the Lord and placed somewhere else. Time and space mean nothing to God. This supernatural way of disappearing belongs to this beginning time which is full of wonders and signs.

Without being surprised by the sudden disappearance of his companion, the eunuch travels on his way rejoicing at the redemption he had sought in Jerusalem in vain. What he sought, he found in the Word of God, in Jesus Christ. When someone has truly found Christ, the servant disappears from sight and Christ is everything.

The eunuch and Philip did not see each other again on earth, we may assume. They did not have to. The eunuch could stand on his own two feet as an independent Christian. Servants are not allowed to bind anyone to themselves. The eunuch went back to his country and took up his daily work again. He has remained in the position he was in when he was called by the gospel (1 Corinthians 7:24).

Acts 11:13

Further Service of Philip

Philip is not brought back by the Spirit to Samaria to become, for example, ’shepherd of the flock‘. He goes where the Spirit leads him and is therefore found in Azotus, a city of the Philistines. There he proclaims the gospel, as well as to the other cities in the whole strip of Gaza, ‘the seacoast’ (Zephaniah 2:4-5). From there he passes through the country, until he finally comes to Caesarea, where he apparently has settled (Acts 21:8).

Acts 11:15

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:16

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:17

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:18

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:19

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:20

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:21

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:22

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:23

The Conversion of Saul

Saul was raging against the new sect, as Christendom was seen in the beginning. With this he thought he was offering a service to God (John 16:2-3). The Lord allowed this, because He wanted to make him, the greatest enemy of the church, the greatest witness and apostle of His sovereign grace of the church. The history of his conversion is told three times in Acts, once by Luke (here) and twice by the converted Paul himself (Acts 22:1-16; Acts 26:1-18).

Stephen’s death had only increased Saul’s urge to destroy the church. The fact that he ‘breathed’ threats and murder indicates that he breathed it out. It came from within. Wherever he went, he breathed death for the Christians and in his anger he spat out his venom against them. In his insatiable thirst for the blood of these enemies of the religion of the fathers he did not limit himself to the persecution of them in Jerusalem and surroundings. He also sought after them in the foreign cities (Acts 26:11). Damascus was also on his list.

Damascus had a large Jewish community with several synagogues. Among them there could be some who had become Christians, but were not yet separated from the Jews. The high priest in Jerusalem still had spiritual authority over these synagogues. The jurisdiction of the Council also applied to synagogues in foreign cities. The governments of those countries allowed a certain authority because they believed that this would benefit the peace in their country.

The new movement, Christendom, is here called “the Way” (Acts 9:2; Acts 19:9; 23; Acts 22:4; Acts 24:14). It shows the dynamics of Christendom, how it develops. It points especially to the Lord Jesus Who said: “I am the way” (John 14:6). Saul’s intention with his journey to Damascus was to take away from there men and women belonging to “the Way” and bring them bound to Jerusalem. There they could be brought before the Council to be sentenced.

But on the way to Damascus, what happens to him is completely unforeseen and completely unwanted, even the most hated. Suddenly a light shines around him from heaven, causing him to fall to the ground. Saul must have travelled on foot. A Pharisee on horseback is not very likely. The distance between Jerusalem and Damascus is about two hundred kilometers. The journey would therefore have taken days. It is also understandable that the news of his arrival rushed ahead and the Christians in Damascus were aware of it (Acts 9:14). In the light of the sun shining upon him, the Lord Jesus appears to this son of Abraham (Acts 9:17; cf. Acts 7:2).

From the words the Lord speaks to Saul at His appearance, it appears that He declares Himself one with His own on earth. By persecuting His own on earth, Saul is in the process of persecuting Him. That complete unity between the glorified Lord in heaven and the church on earth will be the content of the service of Saul, later Paul. To him the mystery of Christ has been revealed, that is, the unity of the church as heavenly people with Christ glorified in heaven (Ephesians 3:3-11).

The authority of the Person Who speaks is undeniable. Saul directly addresses Him as “Lord”, even though he did not yet know Who He was. Then he asks Who He is. These are the first words of a Saul who has been stopped and thrown down. The answer given to him by the Lord also brings him spiritually to the ground. “Jesus” spoke to him!

Jesus, thought to be dead, appeared to be alive and to be the Lord of glory. What a shocking discovery! On top of that, ”Jesus” is not only the Lord of glory, but He also acknowledges the disciples that Saul wanted to capture as one with Him. The defenseless sheep he persecutes have a Defender, a Guardian in the Lord Jesus. He also discovers that zeal for Judaism means zeal against the Lord.

The conversion of Paul is an example of the conversion of Israel when they also come face to face with Him Whom they have rejected (Zechariah 12:10). Also, his conversion is a model for every other sinner: if he who calls himself the foremost of all sinners, the greatest of all sinners (1 Timothy 1:15) is saved, there is hope for every other sinner who must necessarily be a lesser one.

The Lord Jesus has begun a work that will make the greatest opponent of the Christian faith the most fervent advocate of it. In order to continue this, He gives Saul the order to stand up and enter the city. There he will be told what to do. The Lord has personally brought him to a standstill in his rage against Him. He will now call upon others to further form Saul.

Saul did not travel alone. There were men with him, presumably to help him carry out his mission. It is obvious that they were police officers of the Sanhedrin. These men had also fallen to the ground by the sudden light that also was shining around them (Acts 26:13-14). They also heard the voice, but they saw no one. It was an inexplicable phenomenon for them, for which they had no words.

They shared in all the outward characteristics associated with their leader’s encounter with the Lord of glory, but they had no part in it whatsoever. The Lord Jesus did not appear to them, nor did they understand His words to Saul. They were blind and deaf to Him and His words.

In Saul’s case, the effect of the encounter is all the more impressive. There is no response, his will is broken, his heart overwhelmed, his spirit contrite. He submits himself completely to the voice that speaks to him. In God’s presence there is no apology or self-justification. How very differently he had imagined his arrival in Damascus. How his plan is thwarted.

Without having anything to say about it, he is taken by the hand and brought into Damascus to be joined by the company he wanted to exterminate. The hater and destroyer of the church has become like a gentle lamb that allows itself to be led willy-nilly. He cannot help but surrender to the leadership of others, for he is blind. In this state of blindness, nothing can distract his mind. His blindness also shows him that from now on he should no longer have an eye for the splendor and pomp of the Jewish religion which, after all, is focused on appearance.

In the light of the distress of his soul, the needs of the body also disappear. He does not eat or drink anything. In these days of blindness, the terror of his rage against the Lord will have sunk in to him (1 Timothy 1:12-17). We read nothing of companions who visit him and want to comfort him. But the Lord is busy with him.

Acts 11:24

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:25

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:26

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:27

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:28

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:29

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).

Acts 11:30

Conversation Between the Lord and Ananias

After His own work, which no man could do, the Lord is now going to use disciples for the further education of Saul. It is not Peter who is sent to Saul, but an ordinary disciple, hitherto unknown to us. Everything the Lord does with Saul is outside of Jerusalem. Ananias means ‘Yahweh is merciful’. This is apparent from His whole dealings with Saul.

We would never have heard of Ananias if God had not wanted to use him in connection with Saul. He is an ordinary disciple, inconspicuous to people, but useful to God when He needs him. Thus, many hidden disciples have been used by God. They stand in the background of many prominent servants and have influenced their service and education.

The Lord speaks with Ananias as a man speaks with his friend. As soon as He speaks to him, there is an immediate willingness to listen. With the words “here I am, Lord” he immediately makes himself available to the Lord. He does not seem to be frightened by the voice of the Lord, accustomed as he is to a personal relationship with Him.

The Lord tells Ananias where to go and who to inquire for. He gets an address and the name of the owner of the house. There he must inquire for the man who comes from Tarsus and listens to the name Saul. Because he has to inquire for Saul in that house, the house of Judas is probably an inn with several guests. The name of the street, the Straight, contrasts with the twisted road that Saul has gone down until then. That seemed like a straight road to him, but its end would lead him into death (Proverbs 14:12; Proverbs 16:25).

Ananias receives an additional description by which he will be able to recognize Saul and that is what Saul is doing: he is praying. So he doesn’t have to be afraid of a threatening attitude with Saul. He is as gentle as a lamb. It is the first expression of the new life we hear of Saul. The dependence expressed in prayer will characterize his whole service. The Lord also tells Ananias that He has prepared Saul for his coming. He informed him in a vision of the person who will come to see him, what he will do with him and that he will regain his sight.

After the order and the extensive information about it, Ananias still has reservations. With remarkable boldness he speaks with the Lord about Saul confidentially and openly. The Lord allows him to express his objections, without interrupting him. With due respect Ananias speaks to Him as “Lord” and then tells Him what he has heard about Saul. He has heard from reliable sources how much evil this man has done to the believers in Jerusalem. He speaks about the believers in the Lord as “Your saints”. This is a company which belongs to Christ and which He has separated from the world for Himself (1 Corinthians 6:11).

Ananias also knows that Saul has authority from the chief priests to bind all those who pray to the Lord Jesus as God. It is the great annoyance of the Jews that the Christians acknowledge the Messiah as God. Indeed, it is an annoyance to see in the despised Jesus the Messiah, but it gets much worse when they also see the Messiah as God. For the orthodox Jew, the Messiah is a man, a special man indeed, but no more than a man.

The Lord does not answer Ananias’ objection with stern authority, but gives a patient explanation, although of course Ananias must obey. He speaks to him as someone worthy of His trust and explains to him what He purposes to do with Saul. Saul is a “chosen instrument [or: vessel]” for Him. With the word “vessel,” the Lord wants to say that He is going to use Saul as an instrument in His service. He is going to fill this ‘vessel’ with commands for Him.

The working out of these commands will make Saul a witness of the Name of the Lord Jesus, to bear this Name both before Gentiles, who are ordinary people, and before kings, who are high-ranking people. He will also bear the Name of the Lord Jesus before the sons of Israel. It is remarkable that they are mentioned last.

The execution of his commissions will not go by itself, without effort, but it will cause him much suffering for the same Name’s sake. That suffering starts already with his first preachings (Acts 9:23; 29).