Atos 9:3

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And as he journeyed. — The route by which the persecutor and his companions travelled was probably that taken by the Roman road, which extended from Jerusalem to Neapolis (Sychar, or Shechem), thence to Scythopolis, and so by the shores of the Sea of Galilee and Cæsarea Philippi, and thence under the slopes of Hermon, to Damascus. On this supposition Saul would traverse the chief scenes of our Lord’s ministry, and be stirred to madness by the progress which the new sect had made in the cities of Samaria. It is, however, possible that he may have taken the road by the Jordan valley by which Galilean pilgrims sometimes travelled in order to avoid Samaria; but the former was beyond all question the most direct and best frequented road.

He came near Damascus. — The city has the interest of being one of the oldest in the world. It appears in the history of Abraham (Gênesis 14:15; Gênesis 15:2), and was, traditionally, the scene of the murder of Abel. David placed his garrisons there (2 Samuel 8:6; 1 Crônicas 18:6), and, under Rezon, it resisted the power of Solomon (1 Reis 11:24). Its fair streams, Abana and Pharpar, were, in the eyes of the Syrian leper, better than all the waters of Israel (2 Reis 5:12). It was the centre of the Syrian kingdom in its alliances and wars with those of Israel and Judah (2 Reis 14:28; 2 Reis 16:9; Amós 1:3; Amós 1:5). Its trade with Tyre in wares, and wine of Helbon, and white wool is noted by Ezekiel (Atos 27:16; Atos 27:18). It had been taken by Parmenion for Alexander the Great, and again by Pompeius. It was the birth-place of Nicolaos of Damascus, the historian and rhetorician who is conspicuous as the counsellor of Herod the Great (Jos. Ant. xii. 3, § 2; xvi. 2, § 2). At a later period it was the residence of the Ommiyad caliphs, and the centre of the world of Islam. The beauty of its site, the river which the Greeks knew as Chrysorrhoas, the “Golden Stream,” its abounding fertility, the gardens of roses, made it, as Lamartine has said, a “predestined capital.” Such was the scene which met the bodily eye of the fanatic persecutor. The historian does not care to dwell on its description, and hastens to that which met his inward gaze. Assuming the journey to have been continuous, the approach to Damascus would come on the seventh or eighth day after leaving Jerusalem.

There shined round about him a light from heaven. — As in Atos 26:13, “above the brightness of the sun.” Three accounts of the event that thus turned the current of the life of Saul of Tarsus meet us in the Acts. (1) This, which gives the writer’s report of what he could hardly have heard from any lips but St. Paul’s; (2) St. Paul’s narrative before the Sanhedrin (Atos 22:6); (3) that which he gives before Agrippa (Atos 26:13). They present, as will be seen, considerable variations, such as were natural in the records of a manifestation which was partial to some, and complete to one only. Those that were with him heard a voice but did not distinguish words (Atos 22:9). They saw, as stated here (Atos 9:7), the light, but did not perceive the form of Him who spoke. The phenomena, in this respect, stand parallel to those of the voice from heaven, in which some heard the words, ascribing them to an angel, while others, hearing only the sound, said it thundered (see Note on João 12:29). It is not possible in such a history to draw a hard and fast line between the objective and the subjective. The man himself cannot say whether he is in the body or out of the body (2 Coríntios 12:2). It is enough for him that he sees what others do not see, and hears what they do not hear, while they too hear and see enough to prove both to themselves and to him that something has occurred beyond the range of ordinary phenomena. Nothing in the narrative suggests the thought of a sudden thunderstorm, which has seemed to some writers a probable explanation of the facts. In that case, the gathering gloom, the dark rolling clouds, would have prepared the traveller for the lightning-flash. If this hypothesis be at all entertained — and as it does not necessarily exclude the supernatural element, and presents analogies to the divine manifestations on Sinai (Êxodo 19:16) and Horeb (1 Reis 19:11), it may be entertained legitimately — we must think of the storm, if we take such a view, as coming with an almost instantaneous quickness, the first flash and crash striking all with terror, while the full revelation of the Christ was made to the consciousness and conscience of the future Apostle.

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