The purposeful journey to Damascus by Saul was abruptly halted when a heavenly light blinded him while a heavenly voice made his followers speechless, so now Saul had to be 'told what to do' and 'led by the hand'. What was the most terrifying for Saul is that the heavenly voice was the voice of 'Jesus, whom you are persecuting', confirming that 'Stephen's vision was not total delusion'.
Verse 5
Ananias's Vision (9:10–19)
Just like the story of Cornelius, there were two visions involved in Saul's story, 'each confirming the other'. While Saul was blinded from his vision and in chastened state, Ananias, who was a resident of Damascus and a disciple of Christ, received instructions with precise directions to Saul's address. It also contains 'a divine commission' highlighting the contrast between Saul's dark past and God's 'elective grace' for Saul's future career, as prophetically outlined in verses 15–16. Ananias was initially reluctant and argued with 'the Lord', but he obediently followed the instructions with generous response to lay hands and to baptize Saul.
Saul's conversion immediately showed apparent effect, as characteristically recorded in Luke's style to be a 'universal amazement'. Luke's narrative here and Paul's own account of his conversion in Galatians 1 are not identical but reconcilable: Paul didn't mention that his call was in Damascus, yet in after going to Arabia, Paul wrote that he 'returned to Damascus', implying that the call took place there. Another mention of Damascus in Paul's letters is at in relation to his escape, which could hardly happened twice, so it must refer to the same episode. In the epistle to Corinthians, Paul wrote that the person wanting to capture him was Aretas was king of the Arabian kingdom of Nabatea, who only had any kind of judicial authority in Damascus between 37-39 CE, thus providing a narrow date range of the event.
Compared to Paul's account in Galatians 1, Luke seems to imply a short interval before Paul's first Jerusalem visit, 'a longer stay in Jerusalem, and a meeting with more than one apostle', but the two accounts simply provide different perspectives on the same event. Luke's account highlights the suspicion of the Jerusalem church to Saul and the 'relative independence' of Paul's gospel teaching from 'apostolic control'. It brings the 'narrative circle back to its point of departure in chapter 6', that 'Saul, the zealous young man who approved of the killing of Stephen', returned to Jerusalem to finish Stephen's argument with the Hellenists and 'arouses the same violent response'. The 'brothers' could not control the situation, so perceiving a great danger had Saul hurriedly sent off to Tarsus, his hometown, while he was 'still unknown by sight to most members of the Judean churches'.
Summary and Transition (9:31)
The summary verse at the end brings the narrative to the main thread, with glimpses of the scattered groups of 'brothers' or 'disciples' under the guidance of the Spirit spreading their faith. However, 'behind this diversity is a larger unity', called 'the church' that was growing and 'being built up' throughout the region. Until now, Luke has recorded 'dramatic scenes of conversion and conflict' in various cities: Jerusalem, Samaria, one encounter on the desert road and then Damascus, with the underlying steady consolidation behind the scenes and in the country regions: Samaria, Judea and Galilee, and all along the coastal plain.
Harmonizing the narratives of Paul's conversion
According to the New Testament, this event took place in the life of Paul the Apostle which led him to cease persecuting early Christians and to become a follower of Jesus. It is normally dated by researchers to AD 33–36. The phrases ', ' and Damascus Christophany, and allude to this event. Within the New Testament, Paul's conversion experience is discussed in both Paul's own letters and in the book known by the title Acts of the Apostles. According to both sources, Paul was never a follower of Jesus and did not know Jesus before his crucifixion. Instead, he severely persecuted the early Christians. Although Paul refers to himself as an "Apostle" of Jesus, it is clear that Paul was not one of "The Twelve" apostles. Paul's conversion occurred after Jesus' crucifixion. The accounts of Paul's conversion experience describe it as miraculous, supernatural, or otherwise revelatory in nature.
Peter and Aeneas (9:32–35)
Verse 31 leads the narrative back to the Jerusalem church and to Peter as its 'chief figurehead', as he went 'here and there among the believers' suggesting how the church was 'built up' and implying Peter's 'pastoral oversight over the whole church', which by then included 'believers in the towns of the coastal plain'. The communities may have been founded as suggested in from Lydda to Sharon, northwards along the coast towards Caesarea. Two brief miracle stories displayed Peter's power as a healer, an echo to the healing miracles of Jesus, as Luke is careful to stress that 'Peter heals in Jesus' name, not his own'.
The healing of Tabitha (9:36–43)
Luke uses the unusual term mathetria for a woman disciple in the fledgling community at the port of Joppa, called "Tabitha", who had a charitable ministry among the women of the town, in particular, the widows. The term 'upper room' and Peter's prayer relate to the resurrection miracles of Elijah and Elisha in and 2 Kings 4:33, but with the closest parallel to the gospel story of Jesus' healing of Jairus' daughter. Intriguingly, only Mark records the Aramaic words Jesus to the child, talitha cum which is so close to Peter's words here.
