Chapter II

_THE CONVERSION OF ST PAUL._
A.D. 36 or 37‒A.D. 40.

IN His parting charge to His Apostles the Saviour had declared that they should be His witnesses _in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth_ (Acts i. 8). In exact accordance with this order the Church, as we have seen, was first founded in Jerusalem (Acts ii. 1), then spread to the cities round about (Acts v. 16), and after the martyrdom of Stephen to Samaria (Acts viii. 5–25). Provision was now to be made for its extension to the Gentiles, and for this purpose a fitting instrument was raised up in the person of no other than the young Cilician Pharisee, whom we have seen consenting to the death of the first Martyr, and _making havoc_ of the Church.

At this point, then, it will be well to group together such particulars of his early life as have come down to us.

1. Saul, or as he was afterwards called Paul, was born at Tarsus (Acts ix. 11, xxi. 39, xxii. 3), the capital of Cilicia, situated on the banks of the Cydnus, a river famous for the dangerous fever caught by Alexander while bathing, and for the meeting of Antonius and Cleopatra. Even in early times it was a place of consequence[763], and after belonging to the empire of the Seleucidæ, and for a short time to that of the Ptolemies, espoused the cause of Cæsar during the civil wars, was then named Juliopolis[764] in honour of a visit from him, and made a _free city_[765] by Augustus. Under the early Roman emperors it was famous as a seat of education, and in this respect could vie even with Athens and Alexandria, and could boast of several Stoics, such as Athenodorus, the tutor of Augustus, and Nestor, the tutor of Tiberius. As a place of commerce, it was a meeting-point for Syrians, Cilicians, Isaurians, and Cappadocians.

2. The family of Saul were strict Jews, though Hellenists in speech, and of the tribe of Benjamin (Phil. iii. 5). Neither his father’s nor his mother’s names are mentioned, but we have notices of his sister, and his sister’s son (Acts xxiii. 16), and of some more distant relatives (Rom. xvi. 7, 11, 21).

3. Born probably during the later years of the reign of Herod, or the earlier of his son Archelaus[766], as the son of a Pharisee (Acts xxiii. 6), he was _circumcised on the eighth day_ (Phil. iii. 5), and received the name of Saul[767]. But from his earliest years he probably had two names, “Saul the name of his Hebrew home, Paul[768] that by which he was known among the Gentiles.”

4. From his father he inherited a great privilege, that of Roman citizenship. How his father acquired it is unknown. He may have obtained it for _a large sum_ of money (Comp. Acts xxii. 28), or it may have descended to him, or it may have been bestowed upon him in recognition of some service rendered during the civil wars to some influential Roman[769].

5. In conformity with the usual custom of his nation, one of whose proverbs was that _He who taught not his son a trade, taught him to be a thief_, the youthful Saul was instructed in the art of making tents[770], of the hair-cloth known as _Cilicium_, and supplied by the goats of his native province.

6. Carefully nurtured under his father’s roof, speaking Greek, and acquainted with the Septuagint version[771] of the Old Testament, he was removed, probably between the age of 10 and 15, to Jerusalem[772], where he was brought up at the feet of Gamaliel[773], and under the superintendence of this wise and candid teacher made progress in his knowledge of Jewish rites above many of his contemporaries in his own nation, and became distinguished for extraordinary zeal for the traditions handed down from his fathers[774] (Gal. i. 14). Under the same teacher he probably added to that knowledge of Greek and of the Septuagint, as also of the elements of Gentile learning, which he had brought with him from Tarsus, a more exact acquaintance with the original Hebrew, as also with the hidden and mystical meaning of the Scriptures; a knowledge of aphorisms, allegories[775], and the opinions of the learned; as also the facility of quick and apt quotation; while the study of Greek authors[776] would not be altogether discouraged.

Such was the early life, and such was the training of the champion of the Pharisaic party, who was now to become the great Apostle of the Gentiles.

In his determination to make havoc of the Church, Saul was not content to persecute its members at Jerusalem. _Breathing forth threatenings and slaughter_ against them, he determined to seek them out wherever they might be found, and with this intention requested letters of the high-priest[777] empowering him to seize any of “the Way,” whom he might find in the city of Damascus, whether men or women, and convey them thence to Jerusalem to be punished (Acts ix. 1, 2, xxvi. 12, xxii. 5).

Armed with these credentials, he set out with a considerable retinue, and having probably passed through Shechem, then called Neapolis, and Samaria, and thence through Galilee towards the sea of Tiberias, crossed the Jordan[778], and made his way along the dreary barren uplands which stretch between the base of Antilibanus and the city of Damascus.

It was on the last, probably the sixth day[779] of this long journey, that about noon (Acts xxii. 6, xxvi. 13), when the sun was burning with the fulness of its noontide heat, that the beautiful city[780] appeared in view. But just as the object of his journey seemed to be attained, suddenly a light, brighter even than that fiery sun, flashed upon the persecutor and his companions (Acts ix. 6, xxvi. 13). Struck dumb with fear he and they fell to the ground (Acts ix. 7, xxvi. 14), and then from the inmost depths of the incomprehensible light there came a Voice, which all heard, but one only was enabled to understand[781] (Acts xxii. 9, ix. 8), and a Form appeared, which none saw save one, the persecutor himself (Acts xxii. 14; 1 Cor. xv. 8). _Saul, Saul_, said the Voice in distinct articulate words _in the Hebrew tongue_ (Acts xxvi. 14), why _persecutest thou ME?_ _Who art Thou, Lord?_ replied the stunned and confused Pharisee. _I am JESUS_, was the answer, _Whom thou persecutest: it is hard for thee to kick against the goad_[782] (Acts xxvi. 14). Trembling and astonished the persecutor went on, _Lord, what wilt Thou have me to do?_ and in reply was directed to _arise and go into the city_, and there it should be told him what he was to do (Acts ix. 11).

Thereupon he arose, but when he opened his eyes, all was dark around, for they were blinded by the brightness of the light and the majesty of the Son of God. His companions who had _stood speechless_ listening to the _voice[783], but seeing no man_ (Acts ix. 7), now took him by the hand (Acts ix. 8), and led him into the city, and through the street called “Straight[784]” to the abode of one Judas (Acts ix. 11).

For three days the blindness continued, and during this period he neither ate nor drank (Acts ix. 9), but remained engaged in solitary prayer (Acts ix. 11) unvisited either by the Christians, who had been alarmed by the intelligence of his approach, or the Jews, who could not sympathise with his present condition. At length one drew near to reveal the Divine will respecting him[785].

There was living at this time in Damascus a disciple named Ananias, held in high estimation amongst all the Jews resident there (Acts xxii. 12). To him the Lord appeared in a vision, and bade him seek out in the house of Judas for one called Saul, for _behold he was praying_, and had seen in a vision a man coming in, and laying his hand upon him that he might recover his sight. At first Ananias would have declined the mission, knowing well the character of him to whom he was to go, and the purpose for which he had visited Damascus. But his objections were overruled; he who had been a persecutor was designed by the Lord to do great things, and to him he must go (Acts ix. 11–16).

Thereupon Ananias went, entered the house, and beholding the triumphant persecutor lying exhausted and fasting, laid his hands upon him and said, _Brother Saul, the Lord hath sent me, even Jesus who appeared unto thee on the way as thou camest, that thou mayest receive thy sight, and be filled with the Holy Ghost_ (Acts ix. 17). He had scarcely spoken when from the eyes of the new disciple of the risen Saviour there fell as it had been scales, and looking up he beheld the face of Ananias (Acts xxii. 13), and learned the object of the heavenly vision, and the purpose for which the God of his fathers had chosen him (Acts xxvi. 18). Thereupon he arose and was baptized, and having taken meat was strengthened for the work that lay before him.

The arrival of the delegate of the Sanhedrin was no secret among the Christians at Damascus, and the words of Ananias testify to the fame he had acquired as a persecutor of their body. Great, then, must have been their surprise when they heard of the change which his spirit had undergone, and still more when they saw him entering the synagogues (Acts ix. 20), and fearlessly declaring his conviction that that Jesus, whose followers he had come to imprison, was _the Son of God_. The first effect upon those who heard him was blank amazement, for they were well acquainted with his previous history, and the object of his visit, and they clearly saw that the astounding change which had come over him could not be ascribed to any wayward, irregular impulse, for his energy gathered renewed strength day by day, and the Jews were unable to confute the arguments by which he proved that Jesus was the long-promised Messiah (Acts ix. 21, 22).

After the lapse, however, of some days, it became clear that it would not be safe for him to continue his labours. The fury of the Jews would naturally be roused to the utmost pitch, and it became necessary that he should leave the city. But instead of going up to Jerusalem to consult those who were Apostles before him (Gal. i. 17), he departed to Arabia[786], either the region which bordered on Syria and Mesopotamia and included Damascus itself[787], or the Sinaitic peninsula, the scene of the giving of the law. What was the purpose of this journey we are not told. Perhaps it was to undertake some missionary enterprise, perhaps to engage in solitary communion[788] with Him who had called him to be an Apostle, before he entered upon his active labours.