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Luke’s purpose in writing the book of Acts is both hermeneutical
and historical. That is to say, Acts functions as more than a history of the
early church—it is also a lens through which we see how a Christian community
is called to live together. Ben Witherington says: “He (Luke) is not
hoping to prove that something happened, but rather to communicate what these
events signify” (Witherington, p. 69). Will Willimon agrees by suggesting
that Acts functions as a norm for what is really Christian about the early
church, and which should also be a gauge for what it means to be the church
today. That also helps us identify the way in which Acts should be preached.
It should tell the story of Christ and his new community in such a way that
the values of the founder and his immediate successors might be emulated today
(Willimon p 5).
That does not imply that Acts is paradigmatic or prototypical
for all religious experience. A paradigm is an example that serves as a pattern
for something and gives the basis of future methodologies or theories. A prototype
is an original type, form, or instance serving as a basis or standard for
later stages. Acts is neither of these. If anything, Acts’ consistent
message is that God cannot be boxed in to act in any typical way of operating
in the lives of people. Every person and circumstance is different and God
often surprises theological experts who assume they have figured out God’s
standard operating procedure (i.e. Acts 10-11).
This suggests that the preacher cannot take Saul’s conversion
to Christianity and make it the sole pattern by which everyone must come to
faith in Christ. Luke provides numerous examples of conversions that are very
different from Saul’s experience. Some came to faith in Christ through
mass evangelism (2:38-41). Some came to faith in Christ through relational
evangelism (2:42-47). The Ethiopian eunuch came to faith in Christ on a lonely,
isolated road while reading the scroll of Isaiah (8:26-40). Cornelius came
to faith in Christ in his home (10:23-48). Lydia came to faith in Christ through
a church plant by a river (16:13-15). Acts does not limit the ways in which
conversion happens. Rather it swings wide the door to suggest that the grace
of God is unlimited in scope, method, and power.
While Acts is not paradigmatic or prototypical for all Christian
experience, there are certain repeated patterns in Acts that seem to be blessed
by God. There is only one example of a leader being selected through the casting
of lots (1:26). There is only one example of the sick positioning themselves
in a place where an apostles’ shadow could fall on them and they could
be healed (5:15). But other activities and patterns like prayer, worship,
miracles, sharing possessions, and table fellowship are mentioned again and
again as patterns exemplifying life in the early church. This does not suggest
that the church today must practice worship in identical forms as the early
church worshiped or enjoy koinonia in the same way the early church did. It
simply means that worship and fellowship are important characteristics for
what it means to be the Church of Jesus Christ.
Again, Witherington, offers helpful hermeneutical guidance:
“The vast majority of the behavior of the Christian characters in the
story are probably meant to be seen as exemplary. Look for positive repeated
patterns in the text or look for when there is only one pattern, or look for
when there is clear divine approval or disapproval in the text for some belief
or behavior or experience or religious practice.” (Witherington, pp.
99-100)
The “meanwhile” of 9:1 suggests that this is not the
first or last time we will hear of this man Saul. He is first introduced in
7:58 at the stoning of Stephen, the first Christian martyr. We are given biographical
information about Paul throughout his correspondence to the churches. His
resume and credentials are also well documented (Galatians 1:13-24; Philippians
3:4-6). But perhaps the most compelling words come from Paul’s personal
account of his own conversion experience (Acts 22:1-21). Acts 9 is Luke’s
account of Paul’s conversion told from a third person point of view.
But in Acts 22, Luke allows Paul to speak for himself and the pathos and passion
of his personal testimony is powerfully evident. It is history through his-story.
The Saul who had only been able to breathe murderous threats (9:1), now can
only speak a missionary testimony.
Paul uses the occasion of an arrest in Jerusalem to speak to
the crowd. He spoke in the language of his audience (scholars are uncertain
if he spoke in Aramaic or Hebrew), in a culturally appropriate way about his
conversion and call. The response of the people was anger and confusion. It
eventually led to a furious debate between the Pharisees and Saducees on the
Sanhedrin and the Roman officials feared for his life. But once again, during
a night of prayer, the same Lord who had challenged Saul on the road to Damascus,
stood near the transformed Paul in a prison cell and spoke these comforting
words: “Take courage! As you have testified about me in Jerusalem, so
you must also testify in Rome” (23:11).
Damascus was located in the Roman province of Syria. It was
considered to be the most important city closest to the Palestinian border.
Because of its proximity to Jerusalem (175 miles northeast), it had a very
high Jewish population. Saul may have thought that by eliminating the rise
of Christianity in Damascus, he could curb the tide of it spreading to other
areas as well.
But while Saul was pursuing Christians, the risen Christ was
pursuing him. Everyone else in the travel party saw a brilliant light—Saul
saw Jesus. Saul then heard a voice calling his name: “Saul, Saul, why
do you persecute me?” (9:4). Saul thought he was persecuting religious
heretics, but he was actually persecuting the divine Son of God. Humiliated
and broken, Saul was led by the hand into Damascus where he was blind for
three days and went without food or water. The risen Jesus called another
disciple by name and sent him as the Lord’s messenger to Saul. Overcoming
his fear, Ananias obeyed, went to the house Saul was staying, placed his hands
on his head and said: “Brother Saul, the Lord—Jesus, who appeared
to you on the road as you were coming here—has sent me so that you may
see again and be filled with the Holy Spirit” (9:17). Scales fell from
Saul’s eyes and he was baptized.
Whether Saul’s conversion occurred on the road to Damascus
or in this room with Ananais is not of primary concern. What is most important
is that Saul was transformed into a new creation (1 Corinthians 9:1; 15:8).
While his name was not changed to Paul until a later time (13:9), his heart
and life would never be the same again. With that change came a new purpose
and new calling. The onetime persecutor of the church became a proclaimer
of the gospel.
(for a complete manuscript
of this sermon go to www.preachersmagazine.org and click on “Sermons”)
This is a story of how God breaks into our lives and changes our hearts. Sometimes
God comes in spectacular ways, and sometimes in ordinary, quiet ways. The
issue is not how God comes, but that God comes. Preaching this text should
not focus on the “how” of conversion—but in the “why”
of conversion. Conversion happens because God comes to us in Christ. The preacher
should guard against the temptation of insisting on a particular type of conversion
experience. Rather, it should be made clear that the right way to come to
faith in Christ is in whatever way God meets us.
Because this is a story of one man’s conversion, it might be helpful to hear how others have come to faith in Christ. Consider having several people share their testimony of conversion. It would even be appropriate for the preacher to give witnesses to their own conversion experience. The focus will not be on the people whose lives have been changed, but on the God whose transforming power has done the changing. We come to Christ, because he first comes to us. He is the constant factor in all authentic life change.
Witherington, Ben. The Acts of the Apostles—A Socio-Rhetorical
Commentary. (Eerdmans: Grand Rapids, MI, 1998.)
Willimon, William. Acts. (John Knox Press: Atlanta, 1988.)