Witness in Damascus (9:19-25)

For several days Saul is "in the company of" Damascus disciples, probably both refugees from Jerusalem and Damascus Christians. His reception by the community and his desire to share in fellowship with them are certainly signs of a genuine conversion. "True conversion always issues in church membership" (Stott 1990:178).

Yet Saul does not bask exclusively in the church's fellowship for long. Immediately he embarks on a mission of powerful Christ-centered preaching in the synagogues. Just as instantaneous as his healing is his fulfillment of his calling (vv. 15, 18). Filled with the Spirit, without training or a probationary period, he proclaims on numerous occasions (Haenchen 1971:331; not began to as NIV) that Jesus is the Son of God. The historical Jesus is central to his proclamation (v. 27; 17:7, 18; 19:13; 20:21; 28:23, 31). Saul consistently argues for Jesus' messiahship and boldly declares that he is the only source of salvation (17:3; 18:5; 19:4; 13:23; 16:31).

Only here and at Acts 13:33 (quoting Psalm 2:7) does Saul proclaim Jesus the Son of God. Within a messianic and monotheistic framework (2 Sam 7:14-16; Ps 2:7) this title is like "Son of Man" (compare Acts 7:56). For Jews, "Son of God" both conceals and reveals who Jesus is. For them it may be nothing more than a messianic title (compare 4QFlor 1:10-11; 1 Enoch 105:2; 4 Ezra 7:28-29). Yet when understood literally it implies participation in the divine nature, having a unique relationship and fellowship with God the Father (Lk 22:69/Ps 110:1; Dan 7:13; Lk 22:70). Saul, who has just seen Jesus in all his glory as the risen and exalted Lord, makes this the theme of his first sermons (9:3-5; compare Rom 1:1-4; Gal 1:16).

All who hear Saul are beside themselves with "astonishment" (see comment at Acts 2:7). The radical conversion of one who raised havoc against Christians is clearly a miracle. Saul's activity had been as humanly devastating to God's people as the sacking of Jerusalem in 586 B.C. (Josephus Jewish Antiquities 10.135; compare Gal 1:13, 23; Menoud [1978a] sees it as only spiritual harm). What a turnabout that he should now be declaring that same Jesus to be the very Son of God!

As Saul grows more and more powerful spiritually (Williams 1985:160; Longenecker 1981:376 thinks this also includes his apologetic skills), his apologetic for Jesus as the Messiah produces bafflement among non-Christian Jews (Acts 6:10). His method is to set details of Jesus' life and the Old Testament messianic prophecies side by side in order to prove that Jesus is indeed the Christ (9:22; compare 17:3; 18:5; 26:23). What moral courage it takes for Saul to speak the gospel to the very persons who had been asked to help in his anti-Christian crusade! What more powerful evidence could be needed to persuade Theophilus—and us—that the conversion is genuine?

After time in Arabia (Gal 1:17; in New Testament times the region east of Palestine) Saul returns to Damascus, takes up his witness in the synagogues and faces a plot against his life. In collusion with forces of the governor under Nabatean King Aretas IV, the Jews seek to ambush Saul when he leaves the city (see 2 Cor 11:32-33). Saul escapes with the help of his followers, converts under his ministry (mathetai; all other uses are of "followers, disciples, of Christ"; see Metzger 1971:366). They locate a house built in the city wall, with a window facing out (2 Cor 11:33). At night they put Paul in a large hamper, possibly of rope ("a large woven or network bag or basket suitable for hay, straw . . . or for bales of wood," Lake and Cadbury 1979:106) and lower him through the window (compare Josh 2:15). He flees to Jerusalem, where he again takes up his witness for Christ in the Hellenistic Jewish synagogues.

George Bernard Shaw once said that the biggest compliment you can pay an author is to burn his books. Luke would add, the biggest compliment to a preacher is to conspire to silence him (compare Lk 22:2; Acts 2:23; 5:33, 36; 10:39; 13:28; 23:15, 21, 27; 25:3). Paul's persistent stand in persecution was a strong proof of a genuine conversion and fruitful life and ministry.