We thus see the moment in the history of the people and of the world at which we have now arrived. All had closed up forever in the way of grace presented to be received by Israel, and of Israel’s testing to prove what man is.
We must now see more than this in Saul, who comes in, not as a member of the chosen race, the seed of Abraham, but on the common ground of man, “dead in trespasses and sins.” Therefore in him we find embodied the sin of man as a race, in all its varied answers to the dealings of God.
We may possibly know that after God had tested man in paradise, and man had fallen, He tested him out of paradise as a sinner (whose back had been turned against God) for four thousand years. These trials, in broad lines, were first, by his conscience which he received when he fell, and he became lawless and unclean. Then under the Law — and he became a law-breaker; then by the ministry of Jesus in grace, whom he had crucified and slain; and lastly, by the Spirit of God sent down from heaven — whom he resisted. This was, with many details, the history of the probation of man.
If we now turn to a passage in 1 Timothy 1:15,1615This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:15‑16), we read, “This is a faithful [or trustworthy] saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth the whole τὴν πᾶσαν μακροθ υμίαν] long-suffering for a pattern [or delineation] of them which should hereafter believe on him to life everlasting.” Here he plainly occupies the first place, as “chief of sinners”; as the man, too, in whom the whole long-suffering of God was displayed; and as the pattern for all who should follow in the faith of Christ. This is worthy of our marked attention. Mark well the expression — “the whole long-suffering!” This embraces that great period between the fall of man-his departure from God at the first, when driven out of paradise — until that long-suffering absolutely closed in the rejected ministry of the Holy Spirit (Acts 7).
But, in Saul, outwardly spotless in life, we behold the man who could say: 1st, “I have lived in all good conscience unto this day.” 2nd, “Touching the righteousness in the law [I am] blameless.” 3rd, “I verily thought I ought to do many things contrary to the name of Jesus of Nazareth.” And, 4th, when the martyr Stephen charged the Jews, saying, “Ye do always resist the Holy Ghost, as your fathers did, so do ye,” Saul was there, and Stephen’s murderers placed their clothes at his feet, while he, consenting unto Stephen’s death, kept the garments of them that slew him! Here then we see the embodiment of the whole long-suffering of God in a man, immaculate, outwardly, as he was. Yet, while, with conscience inviolate, and the law’s righteousness fulfilled, as far as he himself knew — he persecuted Christ, and with murderous zeal, resisted the Spirit of God: yea, more, a man who could claim, by the Spirit of God, to be, in a superlative manner, the chief of sinners. Because, in his mighty energy, he had undertaken a task, never surpassed in purpose by another, to wipe out the name of the Nazarene from the earth, as a man wipes a dish and turns it upside down!
Armed with the powers of the Sanhedrim, such as they were, and breathing out threatenings and slaughter against the disciples of the Lord,” this “cumberer of the ground,” this fruitless Pharisee, doing evil on every hand, proceeds on his way to Damascus, and God’s hand laid hold of the ax, and with one stroke cut down the tree! It had cumbered the ground too long — doing mischief to all around.
But now, let us, with retracing steps, examine the grounds of the attitude of Christ to him as presented in this scene.
His cross was “the judgment of the world:” man had placed Jesus there with wicked hands. It was the reply of his heart to the perfection of goodness in God. It was that in which “the thoughts of many hearts were revealed.” The heart of man was there; and the heart of God. The heart of Christ was there; and that of the poor convicted sinner; as well, too, as were the hearts of those who truly loved their Master; but who, when Satan’s power — the power of darkness — was over the minds of men, forsook Him and fled away.
But the moment Christ expired, the veil of the temple was rent in twain, as if God was waiting until that moment arrived, to show that the judgment was so fully borne-that the distance between Him and a world of sinners was gone-that He could now come forth and kiss the prodigal in righteousness; and impart new life to the tree which He had cut down, while yet it cumbered the ground. Three days afterward the tomb where Jesus had lain was rent, to show that He who had removed this distance was also gone. But now (Acts 9), He rends the heavens and comes forth, proclaiming afresh His true and God-given name of “Jesus” — Jehovah the Savior: “I am Jesus,” the Nazarene, the Savior of My people from their sins.
Saul, and those that were with him, were journeying onwards to Damascus, with letters to the synagogues, that if he found any of “the way” (τῆς ὁδοῦ) he might bring them bound unto Jerusalem. At this time Christianity had no name. It had come into the world, but was not of it, nor of its ways. It was not Judaism with its ceremonies, instituted of God, though now corrupted by man. It was not heathenism, with its orgies of uncleanness and abomination. It was a strange and heavenly thing, governed by no principle that governed the world. And it had no name; but was termed “the way.” Several times in the Acts do we find it so named.
Of one heart and one soul, and with great grace upon all, there was, in the hearts of those who had been cast out of all on earth, a heavenly purpose, a courage and joy which was not of man. The martyr Stephen, when being crushed to death by the stones of the multitude, could kneel down, and with yearning of soul for his slayers, and without one thought but for their blessing, pray for them, and looking up steadfastly to heaven, commit his spirit to Christ and pass away. Let its disciples be scourged by the rods, and with their feet fast in the stocks, and their bleeding backs on the cold ground of the innermost prison-they would sing praises to the Lord at midnight, instead of murmuring at their lot. Others could count it all joy to suffer shame for the name of Jesus. What name then could be found for such a creed? There was none! And therefore it was called “the way.” And indeed, we may add that it never got its name, till the mocking and witty Antiochians named the disciples “Christians” first, in their city. Called such in sarcasm by man, it was accepted by the Spirit of God from that day. Still, as yet it had no name; and Saul, with his company, bent upon its extermination, turned towards Damascus to find out any there that were of “the way.”
In a moment all was changed. “At midday O King,” said the apostle, long afterward, “I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest” (Acts 26:13-1513At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. (Acts 26:13‑15)).
Here was the solemn end for his conscience, the terrible reply. Christ and Saul were face to face! Saul, in the full flush of energy, in enmity and violence against the Lord; and He, with the calm and touching reply of One whose very answer speaks of mercy. “I,” and “Thou!” Personally, individually, alone, and face to face, were Christ and this persecuting and injurious man: this “cumberer of the ground”; the dread devaster and waster of the church of God. “I am Jesus”: His mission fulfilled on earth; and in the brightness of the glory above, only seeking such objects as Saul, to display the virtues of salvation! Speak, Saul; let thy voice be heard; the day has not come, when those who refuse to answer now will be “speechless!”
“And he, trembling and astonished, said, Lord, what wilt thou have me to do?” It is not now the answer of another who knew not his own heart yet — “ Lord, I will go with thee,” &c. Nay, that was the will of man. It is rather, “Lord, what wilt thou have me to do?” This soul was converted to Christ. Here was the will of man broken; the will of God alone allowed. This was the instinct and out-speaking of obedience-the first characteristic of the new man. The old tree was cut down to its roots; new life was implanted, through the quickening voice of the Son of God — and at once it struggles for action, even before his conscience was at rest: nay, even while his soul was in an agony.
Blind for days, with the glory of that light; blind to all around, that he may see only what was within his own heart, no food nor drink passed his lips for three days: his soul in anguish might say, “Out of the depths have I cried unto thee, O Lord.” All this was produced in one little moment, and now to be made good in his soul by a gospel, dating from the throne of God; a gospel by which is declared the Father’s estimate of what His Son has done, when He had died, and risen, and ascended on high: the gospel of the glory of Christ. This son of Benjamin — ravening “like a wolf,” at midday-soon shall “divide the spoil.”
“They led him by the hand and brought him into Damascus.” There, in the isolation of repentance, in the house of Judas, in the street called “Straight,” upon his knees in prayer-so real, that the Lord calls attention to it in that touching interview with Ananias, in the words “Behold, he prayeth” — this was the second characteristic of the new man. Here was prayer — the expression of dependence, at once heard: this, too, as well as the desire of obedience, before his soul had found rest, or peace with God.
But Ananias — is he prepared for this full expression of mercy to such as Saul? Could he understand the new wine of this gospel of the glory, which could come forth and lay hold of such as he? Nay; he remonstrates, “Lord, I have heard by many of this man, how much evil he hath done to thy saints in Jerusalem, and here he hath authority from the chief priests to bind all that call upon thy name.” He cannot but suppose that all was a mistake. Impossible that one like this could be thus laid hold of, as a suited vessel to display the fullness of mercy. Saul himself is astonished. Even he would plead, “Lord, they know that I imprisoned and beat in every synagogue them that believed on thee and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22:1919And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: (Acts 22:19)).
The Lord’s reply to Ananias was this: “Go thy way, for he is a chosen vessel unto me... for I will show him how great things he must suffer for my name’s sake.” And Ananias went his way, and entered into the house, and putting his hand~ upon him, said, Brother Saul, the Lord has sent me, (Jesus, that appeared unto thee in the way as thou camest) that thou mightest look up, and be filled with the Holy Spirit.
Here we have the gospel, carried by Ananias, from the Lord to Saul, removing the fear of God which had filled his soul; speaking peace to his troubled conscience; withdrawing with a tender hand the barbed arrow of conviction; and the Spirit of God is now received by Saul as a seal of this message of mercy. His eyes, which had hitherto been blinded to all but the darkness within, are now enabled to “look up” (ἀναβλέψης) to the source from which all had come — to the very face of Jesus Christ in glory.
Ananias then receives him by baptism: “And straightway he preached Christ in the synagogues, that he is the Son of God.” This was a true conversion: the turning round of the whole man: the breaking of his will. The features, too, of the new life, the new man, are at once expressed: peace with God learned, and the Holy Spirit, sealing all home to his soul; and he could say, as more fully afterward, “I believed, and therefore have I spoken,” as his voice is heard preaching Christ in the synagogues of Damascus.
This was the call of this “chosen vessel unto me.” Separated from the people of Israel, as well as from the Gentiles (Acts 26:66And now I stand and am judged for the hope of the promise made of God unto our fathers: (Acts 26:6)), by his conversion from the glory of God on high, where Christ was; he is sent forth to be “a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee “to make known on earth, as sent from Christ in glory, all that he knew of Him who was there. Heavenly in his birth, and heavenly in his testimony, he is the pattern of all who should believe on Jesus afterward, even from that moment, to life everlasting. Every believer since that day, has taken his birthplace from that glory. The condition of Christ at any moment, determines that of all who belong to Him; whether as incarnate; or risen; or ascended to the glory of God. Such have to bear witness that they belong to that scene, and to Him who is there; they have to witness that they have been taken out from the people or from the Gentiles, as neither of one, nor of the other, but as heavenly men, who have, like him, to be shown what they must suffer for His name’s sake, while living in, and passing through a world which rejected Him.
What a wondrous thought, that it is no good that God is seeking from man! He seeks rather those, who may be the more fitted to display that mercy in which He delights. To “make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not out of the Jews only, but also out of the Gentiles.”