Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
A work and a workman of another character begin now to dawn upon the scene.
We have seen the inveterate opposition of the heads of Israel to the testimony of the Holy Ghost, their obstinacy in repelling the patient grace of God. Israel rejected all the work of the God of grace in their behalf. Saul makes himself the apostle of their hatred to the disciples of Jesus, to the servants of God. Not content with searching them out at Jerusalem, he asks for letters from the high priest, that he may go and lay hands on them in foreign cities. When Israel is in full opposition to God, he is the ardent missionary of their malice in ignorance, no doubt, but the willing slave of his Jewish prejudices.
Thus occupied, he approaches Damascus. There, in the full career of an unbroken will, the Lord Jesus stops him. A light from heaven shines round about him, and envelopes him in its dazzling brightness. He falls to the earth, and hears a voice saying unto him, "Saul, Saul, why persecutest thou me?" The glory which had thrown him to the ground left no doubt accompanied as it was by that voice that the authority of God was revealed in it. His will broken, his pride overthrown, his mind subdued, he asks, "Who art thou, Lord?" The authority of the One who spoke was unquestionable; Saul's heart was subject to that authority: and it was Jesus. The career of his self-will was ended for ever. But moreover the Lord of glory was not only Jesus; He also acknowledged the poor disciples, whom Saul desired to carry prisoners to Jerusalem, as being Himself.
How many things were revealed in those few words! The Lord of glory declared Himself to be Jesus, whom Saul persecuted. The disciples were one with Himself. The Jews were at open war with the Lord Himself. The whole system which they maintained, all their law, all their official authority, all the ordinances of God, had not prevented their being at open war with the Lord. Saul himself, armed with their authority, found himself occupied in destroying the name of the Lord and His people from off the earth: a terrible discovery, completely overwhelming his soul, all-powerful in its effects, not leaving one moral element of his soul standing before its strength. Extenuation of the evil was fruitless; zeal for Judaism was zeal against the Lord. His own conscience had only animated that zeal. The authorities constituted of God, surrounded with the halo of centuries of honour, enhanced by the present calamities of Israel which had now nothing but her religion these authorities had but sanctioned and favoured his efforts against the Lord. The Jesus whom they rejected was the Lord. The testimony which they endeavoured to suppress was His testimony. What a change for Saul! What a new position, even for the minds of the apostles themselves who remained at Jerusalem, when all were dispersed faithful indeed in spite of the opposition of the rulers of Israel, but themselves in connection with the nation.
But the work went deeper yet. Misguided no doubt, but his conscience in itself for he thought he ought to do many things against the name of Jesus of Nazareth left him the enemy of the Lord. Blameless righteousness according to law, as man could measure it, more than left him hardened in open opposition to the Lord. His superiors, and the authorities of the ancient religion all his soul was based on morally as well as religiously all was smashed within him for ever. He was broken up in the whole man before God. Nothing remained in him but discovered enmity against God, save as his own will was also broken in the process, he who an hour before was the conscientious, blameless, religious man! Compare, though the revelation of Christ carried him much farther, Gal 2:20; Philippians 3; Co2 1:9; Co2 4:10; and a multitude of passages.
Other important points are brought out here. Saul had not known Jesus on earth. He had not a testimony because he had known Him from the beginning, declaring that He was made Lord and Christ. It is not a Jesus who goes up into heaven where He is out of sight; but the Lord who appears to him for the first time in heaven, and who announces to him that He is Jesus. A glorious Lord is the only one whom he knows. His gospel (as he expresses it himself) is the gospel of the glory. If he had known Christ after the flesh, he knows Him thus no more. But there is yet another important principle found here. The Lord of glory has His members on earth. "I am Jesus, whom thou persecutest." It was Himself: those poor disciples were bone of His bones and flesh of His flesh. He looked upon them and cherished them as His own flesh. The glory and the oneness of the saints with Jesus, their Head in heaven, are the truths connected with the conversion of Saul, with the revelation of Jesus to him, with the creation of faith in his heart, and that in a way which overthrew Judaism in all its bearings in his soul; and that in a soul in which this Judaism formed an integral part of its existence, and gave it its whole character.
Another point, borrowed from his account of the vision later in the book, which is remarkable in connection with his career: "Separating thee," says the Lord, "from the people and from the Gentiles, to whom I now send thee." This moral end of Saul separated him from both of course from the Jews, but did not make a Gentile of him either and united him with a glorified Christ. He was neither a Jew nor a Gentile in his spiritual standing. All his life and ministry flowed from his association with a heavenly glorified Christ.
Nevertheless he comes into the assembly by the usual means like Jesus in Israel humbly taking his place there where the truth of God was established by His power. Blind for three days and fully engrossed as was natural with such a discovery, he neither eats nor drinks; and afterwards, besides the fact of his blindness, which was a quiet, continual, and unequivocal proof of the truth of that which had happened to him, his faith must have been confirmed by the arrival of Ananias, who can declare to him from the Lord that which had happened to him, although he had not been out of the city a circumstance so much the more striking because, in a vision, Saul had seen him come and restore his sight. And this Ananias does: Saul receives sight, and is baptised. He takes food and is strengthened. The conversation of Jesus with Ananias is remarkable, as shewing with what distinct evidence the Lord revealed Himself in those days, and the holy liberty and confidence with which the true and faithful disciple conVersed with Him. The Lord speaks as a man to his friend in details of place and circumstances, and Ananias reasons in all confiding openness with the Lord in regard to Saul; and Jesus answers him, not in harsh authority, though of course Ananias had to obey, but with gracious explanation, as with one admitted to His confidence, by declaring that Saul is a chosen vessel to bear His name before Gentiles and kings and the children of Israel; and that He will shew him how great things he must suffer for His sake.
Saul makes no delay in confessing and declaring his faith; and that which he says is eminently worthy of notice. He preaches in the synagogue that Jesus is the Son of God. It is the first time that this is done. That He was exalted to the right hand of God that He was Lord and Christ had been already preached; the rejected Messiah was exalted on high. But here it is the simple doctrine as to His personal glory; Jesus is the Son of God.
In the words of Jesus to Ananias, the children of Israel come last.
Saul does not yet begin his public ministry. It is, so to speak, only the expression of his personal faithfulness, his zeal, his faith, among those that surrounded him, with whom he was naturally connected. It was not long before opposition manifested itself, in the nation that would have no Christ, at least according to God, and the disciples sent him away, letting him down by the wall in a basket; and through the agency of Barnabas (a good man, and full of the Holy Ghost and of faith, whom grace had taught to value the truth with regard to the new disciple) the dreaded Saul found his place among the disciples even at Jerusalem. [See Note #16] Wonderful triumph of the Lord! Singular position for himself there, had he not been absorbed by the thought of Jesus. At Jerusalem he reasons with the Hellenists. He was one of them. The Hebrews were not his natural sphere. They seek to put him to death; the disciples bring him down to the sea, and send him to Tarsus, the place of his birth. The triumph of grace has, under God's hand, silenced the adversary. The assemblies are left in peace, and edify themselves walking in the fear of God and in the comfort of the Holy Ghost, the two great elements of blessing; and their numbers increase. Persecution accomplishes the designs of God. The peace which He grants gives opportunity for ripening in grace and in the knowledge of Himself. We learn the ways and government of God in the midst of the imperfection of man.
Peace being established through the goodness of God sole resource of those who truly wait upon Him in submission to His will Peter passes throughout all parts of Israel. The Spirit of God relates this circumstance here, between the conversion of Saul and his apostolic work, to shew us, I doubt not, the apostolic energy in Peter existing at the very time when the call of the new apostle was to bring in new light, and a work that was new in many important respects (thus sanctioning as His own work, and in its place, that which had been done before, whatever progress in accomplishment His counsels might make); and in order to shew us the introduction of the Gentiles into the assembly as it was at first founded by His grace in the beginning, preserving thus its unity, and putting His seal upon this work of heavenly grace.
The assembly existed. The doctrine of her oneness, as the body of Christ, outside the world, was not yet made known.The reception of Cornelius did not announce it, although paving its way.
Note #16
This was, it would appear, later, but is noticed here to put him, so to speak, in his place among Christians.