Pauline Apostolic Mandate(A Model)

Acts 9:3-19

And suddenly there shined round about him a light from heaven.

The heavenly light

As the supernatural reflects the moral in all the miracles of the Bible, so in the conversion of St. Paul. We have here—

I. An emblem of the gospel.

“a light from heaven.” All knowledge is light. But as the light here was peculiarly dazzling, so the gospel is a special revelation of God’s will. It is heavenly light, because—
1. Of its Divine origin. The apostles denied that they preached “cunningly devised fables.” As the eye is made for the light, so the soul is made for Divine truth. The gospel speaks with so much clearness and authority, that conviction is carried home. Would anyone have convinced Saul that he saw merely the blaze of a torch. Nor can anyone persuade the believer that he is only influenced by the words of man? “Ye shall know the truth, and the truth shall make you free.”
2. Of its benign influence. The light and heat of the sun come like every good and every perfect gift, from the Father of lights. As heaven is bright and loving, so the gospel is the good news of salvation to men. It brings the peace and smile of heaven. There was darkness before, but now God hath shined in our heart.
3. It leads heavenward. Christians are not pilgrims because they are forced by time to move on, but because they have the light, and move in the right direction.
II. An illustration of Divine methods. “Suddenly there shined a light.”
1. The sovereignty of the Divine will. God has no need of consultations with His creatures. His wisdom is infinite, and His tender mercies are over all His works (Rom_11:33-36). How unexpected the scene near Damascus. You ask, why God has done this? and the only answer is, “I am that I am.” You must accept the Saviour on this ground: it is the will of God.
2. The decisiveness and finality of the Divine acts. The appearance to St. Paul was as emphatic as it was sudden. There was no mistake as to the source of the communication. Jesus met with Saul, not to parley with him, but to acquaint him with the ultimatum of the court of heaven. You perceive this in Paul’s answer. The gospel is of none effect unless it carries with it its final appeal and authority.
3. The mercifulness of the Divine purposes. God comes to save, and not to destroy our souls. (Weekly Pulpit.)


When need is greatest God is nearest
Proved—
I. To Saul. When sin rose highest the Lord snatched him back.
II. To the Christians at damascus. When the enemy was even before the gate, the Lord called, “Hitherto shalt thou come, but no farther.” (K. Gerok.)


Saul’s conversion
I. Saul before conversion. He seems to have been aroused to supreme violence by the martyrdom of Stephen. Like some beasts of prey which grow uncontrollable the moment they taste blood, this restless zealot “breathed out threatenings,” a metaphor which reminds one of pictures of war horses snorting fire from their kindled nostrils. We see then—
1. That a young man can be thoroughly moral and yet be anything but a Christian. Compare what Paul said of himself about this period of his life (Act_23:1) with what he writes about his correctness according to the standard of those times (Php_3:4-6).
2. That a young man can be very conscientious and honest, and yet not be a Christian (Act_24:16). Everybody admitted that Saul acted up to his convictions. What he thought to be right, that he did swiftly and fearlessly (2Co_1:12; Act_26:9-11).
3. That a young man can be very zealous in religion, and yet do more injury than good. What our Lord thought of the Pharisees we know, but He never credited them with indolence (Mat_23:15). But Saul prided himself on being one of the “straitest” of them (Act_26:4-5). There is a zeal not according to knowledge: and it makes a vast difference what a man believes, even if he is sincere; for the more sincere he is, if he be wrong, the worse it is for him and everybody else.
4. That when a young man becomes a true Christian he perceives the sorrowful mistake he made before (Gal_1:13; 1Ti_1:12-16; 1Co_15:9).
II. Saul’s conversion. Observe here—
1. How surely fixed is the unseen limit beyond which rebellious sinners are not permitted to go. God sometimes suffers a bad man to succeed in a bad cause, so as to make his arrest more abrupt, and his final failure more overwhelming. He did not stop Saul at Jerusalem; He let him prance his proud steed across Palestine; then He interposed, and with one flash of His presence He ended that high career.
2. How surely fixed is the Divine grace within which a penitent sinner can find safety. The issue is always narrowed down to two persons, God and the human soul; that is the reason why God takes conversion sovereignly into His own hands, and that is the reason why we cannot repent or believe for each other. Mark the words “thou” and “me” at the beginning and at the end of the conversation. It was as if Christ had told Paul, the conflict is between Me and thee; and then it was as if Paul told Christ he admitted it, duty is from me to Thee. When that supreme point in a soul’s history is reached, and never before, it is easy to find peace; for the soul stands before a merciful God at last. Conclusion: The lesson leaves this proud persecutor in a pitiable condition of humiliation. But Saul is happy; he has become Paul. He takes a new commission; he is a “chosen vessel” now (Act_5:15). (C. S. Robinson, D. D.)


Conversion of St. Paul
The festival of the Conversion of St. Paul falls aptly near the end of the Epiphany season, for it was brought about by a manifestation of Christ, and that vouchsafed to one who, though himself a Jew, was chosen to “be the minister of Jesus Christ to the Gentiles.” The manifestation on the road to Damascus was of Christ glorified. St. Paul alludes to this distinction in the Epistle to the Galatians (Gal_1:1). The apostle, like the original twelve, was called by Christ Himself; but it was his special and solitary honour to have been “commissioned by the risen and glorified Lord.” There are three manifestations of Christ in glory, or rather three to whom these epiphanies were vouchsafed—St. Stephen, St. Paul, and St. John. Over and above their special purposes in relation to the persons to whom our Lord appeared, these unveilings of Christ, since the “cloud received Him out of our sight,” help us to realise the continuity of His work in heaven. St. Paul was drawing near to Damascus. It was about noon. The city may be seen from afar. The desert is passed. The eye feasts itself upon the green avenues through which the ancient capital is approached. In the distance may be descried the faint outline of its white buildings standing out against the azure sky. Saul catches already the murmurs of “the rivers of Damascus,” and the ripple of the rivulets which glisten and sparkle and leap amongst the tangled brushwood. The perfume from the Syrian gardens, in which shrub, and fruit, and flower, are intermingled in wild profusion, which refresh the weary traveller, have little charm for him. He is “breathing out” slaughter. His mind is filled with the thought of how many disciples of Christ he may lay violent hands upon, and bring “bound unto Jerusalem.” There is, however, another image which will rise up before his memory. There is the face of a young man, his eyes uplifted towards heaven. Saul hears again his dying prayer, and the thuds of the stones which are falling around him; he cannot shake off the remembrance—the courage and the forgivingness of the youthful martyr—“Thy martyr Stephen” (Act_22:20), what was it sustained him? When—“suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest.” The Church usually celebrates the martyrdom of the saints, the end rather than the beginning of their spiritual course. But, as she marks in her Calendar the conception and nativity of our Lord’s mother, and the birth of St. John the Baptist, so she keeps a festival to commemorate the conversion of St. Paul. It is the great turning point in Saul’s history, a change somewhat out of the range of the ordinary operations of grace. We call it in our collect a “wonderful” conversion. Let us inquire into the cause of Saul’s conversion, and secondly, note what is marvellous about it.
I. The narrative of St. Paul’s conversion is three times told in the Acts of the Apostles, besides the apostle’s allusions to it in several Epistles. From all we gather that the great change in Saul’s convictions was brought about by a vision. It was the result of grace, though two factors, as we shall presently see, combined to produce it. Grace may come to us from without or from within. Grace in both these ways moved the soul of Saul of Tarsus. God appeals to us both through outward objects, and by His voice within. By the preaching of the gospel, by the working of miracles, by the events of Divine Providence, by the influence and power of good example, He can speak to us. He spoke to Saul in a vision. There are those who deny, or at least doubt, the supernatural character of the event. Saul “fell to the earth,” they say; but this might have taken place through natural causes. The whole might have been the result of a thunderstorm, a sunstroke, a fit, or simply might have arisen from mental hallucination. But Saul’s companions in travel also heard the “voice,” though they saw not the Form, nor caught the words. They “saw indeed the light, and were afraid.” The light “above the brightness” of the midday sun, St. Paul says, when standing before Agrippa, not only encircled himself, but “them which journeyed with” him, and all fell to the earth together. It was at noon when all in Eastern climes is hushed and still, and beneath a cloudless sky, that this happened. All Saul’s prepossessions, all Saul’s interests from an earthly point of view, his reputation and his honour, are against the change which at that moment was wrought. St. Paul is no visionary, but a man of masculine mind and clear judgment. Intellect appears to predominate over the imaginative faculty in the apostle, if we may judge from his Epistles. God speaks sometimes in visions to His saints. These visions are of different kinds; some addressed to the mind, others to the imagination, some to the eye of sense. St. Paul’s was of the last kind, like the burning bush which Moses saw, and from the midst of which the voice of God was heard; so Saul saw with his eyes, and was blinded by the glory which he beheld. But grace from without is not enough. The fact that only one of the two thieves who were crucified with Christ repented will be sufficient to show that man may have the grandest opportunities and neglect them. The vision was rich, indeed, in revelation upon which St. Paul gazed—Jesus glorified—“I am Jesus of Nazareth,” not only “I was.” The memories of earth will not be expunged by the waters of Lethe from the soul as it passes into the eternal world. Jesus is still “Jesus of Nazareth.” His history is a part of Himself. Saul, as he was persecuting the Christians, looked back to Christ, thought of Him only in reference to His mortal life in the past. Now he realises a present Christ—that which some who have been brought up as a Christian fail to do—and, moreover, learns the truth that Christ is one with His members, and that in persecuting them he was persecuting Him. It was, then, a rich external revelation of truth to Saul, but it needed inward grace that it might become victorious. The soul must be illumined also from within. The inspirations of that Spirit whose work it is to “receive of” Christ and reveal Him unto us, must be vouchsafed. And this also was granted. “It pleased God, who separated me from my mother’s womb, and called me by His grace, to reveal His Son in me” (Gal_1:15-16). The cause, then, of St. Paul’s conversion, as of all others, is the grace of God. But there is another factor which has ever its share in the work of conversion—the human will. God does not destroy our moral accountability. Even in the case of St. Paul, whose conversion was in many ways “wonderful,” it rested with himself whether he would or would not yield to the grace which was given him. He distinctly asserts that he was “not disobedient unto the heavenly vision” (Act_26:19). It was a moment not only of rich revelation, but also of entire self-surrender, when Saul exclaimed, “Lord, what wilt Thou have me to do?”
II. We have considered how the grace of God, from without and from within, and the cooperation of the human will, changed Saul into Paul, the persecutor into the apostle. Now look at the greatness of the event; in what respects it was wonderful. The justification of a sinner is ever a great event. St. Paul’s conversion was wonderful because of the sharp antagonism between his previous and subsequent life. This antagonism is common when of a moral kind. Such a sharp contrast may be traced between the life of St. Mary Magdalene or St. Matthew, before their conversion and after. But it was the strength and violence of St. Paul’s religious opinions which underwent this remarkable change. He was blinded by prejudice and passion.
1. It was wonderful, in that the grace of God overtook him in the very act of sin, as he was drawing near to Damascus, in the very acme of opposition and of violence. Souls sometimes prepare the way for God’s grace by outwardly ceasing from sin. The stone of evil habit is removed from the door of that sepulchre before the voice of Christ penetrates into the realms of the dead. But St. Paul’s experience is an illustration of the mission of God the Son to mankind—“While we were yet sinners, Christ died for us.”
2. The change was “wonderful” too, in its suddenness. Conversions may be suddenly or gradually effected. St. Peter’s is an instance of a spiritual evolution, the gradual development of a vocation: Paul’s of a sudden and more violent change. The former is a type of what is normal; the latter, of what is wonderful or extraordinary. God turns water into wine at Cana in a moment, but this was a miracle. He brings wine regularly out of the vine by means of the natural processes of growth and culture. Nor again, must we exaggerate the suddenness of St. Paul’s conversion, though we admit that it was wonderful. St. Stephen’s martyrdom had made an ineffaceable impression on his mind. Revolutions do not take place in history without a long series of events which lead up to them, though they seem to burst upon the world in a moment: so with the great apostle, though sudden was the change, there were doubtless preparations of grace going before it.
3. Lastly, it was wonderful in its completeness. There is usually the gradual growth, oftentimes the fluctuations or relapses. The new life has “first the blade, then the ear, after that the full corn in the ear.” But in St. Paul’s case, as in the miracle of Cana, which we have already alluded to as in some sense its analogue—the miracle of turning water into wine, “the good wine” surpassed the ordinary produce of the grape; so the operations of grace seemed to have been so condensed in the soul of St. Paul as to bring fruit to perfection at once. He seems not to pass through what spiritual writers describe as the stages of purgation, illumination, and union with God, but attains at once to a vigorous spiritual life and a burning love for Christ. (W. H. Hutchings, M. A.)


Conversion
To consider, then, the circumstances of St. Paul’s conversion as an outline of our own. “He fell to the earth, and heard a voice saying to him.” It is, accordingly, mostly amid terror and amazement that men are restored to God. God has impressed a law on the natural world also, that healthful cure can, for the most part, only take place through bitterness and suffering. The cures of our bodies picture to us the cures of our souls. The progress may be more or less painful; but bitterness is mixed in all. Those who have felt it say that the restoration of suspended life is far more suffering than apparent death. Restored circulation has pain; every touch of our body, whereby health is given back, has pain; well-nigh every healing medicine is bitter or revolting to our taste. By this universal law God would reconcile us to those merciful bitternesses, whereby He corrects our vitiated love for the destructive sweetnesses of this world, and cures our sickly tastes and appetites, teaching us to find no sweetness but in Him. So He prepares us beforehand to look to them as healthful, and find therein our health. Yes! sorrow, sickness, suffering, loss, bereavement, bring with them precious hours. God blinds us, like Saul, to the world, that, like Saul’s, He may open our eyes to Him. He strikes us down, that He may raise us up. We should not be eager to escape sorrow, but only, through sorrow, to escape death. But pain of body, and sorrow of heart, have their end; if not sooner, yet in the grave: terror of soul has of necessity no end. Time, if it does no more, reconciles to sorrow, but not to fear. Man can endure the past, because it is past; the present, because it must end: but fear for the future, when the future is eternity, has no end. Yet it was through fear that God brought St. Paul to Himself; “and he trembling and astonished said.” Nay, so wrapt up in this fear and awe did the heavenly voice leave him, that for three days and three nights he neither ate nor drank, but prayed. In fear He struck him to the ground; in fear and blindness, though with hope, He raised him. Fear, exceeding fear of hell, is one of the most usual ways in which God brings us back to Himself. It needs not that others have warned us of it, Children may hear of it, as it should seem, when man intends it not to reach them. But God brings it home to their tender consciences. To “cease to do evil,” and “learn to do well,” is the whole of repentance, but such repentance is not learned without sorrow, sorrow, heart-searching in proportion to the sin. “God,” it has been said, “willeth to save sinners, but He willeth to save them as sinners. If He saved them by a simple change of heart, without any repentance for their past life, He would save them as innocent. He wills that they should feel ‘that it is an evil thing and bitter to have forsaken the Lord thy God.’” God Himself, in His miraculous conversion of His chosen vessel, St. Paul, kept him three days and three nights without relief. During that long space of fixed sorrow and humiliation, intenser than we have ever felt, He allowed not his mind to be ministered to by man. How much more may we be content to bear sorrow and fear, who, wherein we have sinned, have sinned against the light, not of the law only, but of the gospel; not against the light shining around us, but against the light, lightened within us; not against a revelation made without us, but grieving the good Spirit of God placed within us. Sorrow then and aching of heart, brought upon us by God, are mostly the means by which God brings back His prodigal children; sorrow or fear without us, to grow by His grace into a godly fear and dread within us. And as we cannot make ourselves sorrow, so we should beware how of ourselves we cease to sorrow, or use the promises of the gospel to heal our pain rather than our sickness. St. Paul lay there where he was stricken, until God said to him, “Arise.” It is a fearful thing to see how people, on an imagined conversion, contrive to forget what they have been, or remember it only to thank God that they are not now such. Yet the sorrow is not to end in itself. St. Paul had to arise and do God’s bidding; and we must arise, and with him ask, “Lord, what wilt Thou have me to do?” With him too we must do it; keeping back nothing when we ask, and shrinking from nothing which is laid upon us. Such was St. Paul’s conversion. He freely offered up all, and took all. All he had been he gave up; what he was not he, in God’s hand, became. He was a ravening wolf, he became a lamb; the persecutor, he became persecuted. So was he in all things, and that exceedingly, transformed into the opposite of what he was before. And this is the most hopeful sign of a real healthful change wrought in us, when we become in life other than we were before; if we, like him, become blinded to the world, and see only in the world Him who was crucified for us, and “with Him” are ourselves “crucified to the world”; if for ambitious, we become lowly; for proud, humble; for angry, meek; for impatient, patient; for self-indulgent, self-denying; for covetous, liberal. Nor, again, are we to hope to have all our way plain before us, or to see His face equally clearly, as when He first by His merciful severity checked our wayward course, and recalled us to ourselves and to Him. By merciful interpositions, if we heed them, He sets us, from time to time, in a right course, but then He leaves us to the ordinary channels of His grace, and the guidance, which He has provided in His Church. Even to St. Paul He declared not at once, all He had in store for him. (E. B. Pusey.)


Saul of Tarsus converted
This event, which happened on the Damascus road about the year 37 A.D. was truly one of the most momentous of history. The meaning of this remarkable occurrence reaches out a long way. Indeed, since the New Testament is the final revelation for the Christian Church on earth, the power of Saul’s’ conversion must be felt to end of time.
I. Its meaning first, of course, concerned himself.
1. He was convinced of the truth of Christianity. By Christianity we mean the doctrine that Jesus is the Christ, the Son of God, the Saviour of the world. By what sort of an argument was Saul convinced of the truth of Christianity? The reasons for his becoming a Christian were both external and internal. The miracle was double, and whatever any one of any school of thought might require as a sufficient ground for such a tremendous change as was brought about in Saul is actually supplied in his case. He became a Christian really and rationally.
2. By this change Saul was led into an entirely new kind of life, not only in his heart, but in his work. Christianity was not only his creed, it was his business. Saul was to abolish Judaism as a half-way step to Christianity; he was to preach salvation to the Gentiles as Gentiles. To this change, planned by God to be brought about through Saul, our conversion is due. This work was to be done through a life of unusual obedience to Christ. Its type is presented to us at the very opening of Saul’s Christian career in the question, “Lord, what wilt Thou have me to do?”
3. And how was all this brought about? Wholly of the grace of God. Saul did not convert himself, did not designate his work to himself, did not characterise it With suffering, did not furnish his own spiritual equipment for it. All was from God.
II. Saul’s conversion had a great influence on the Christians of his day.
1. It showed them that God’s care was over them.
2. It showed that God’s power was behind His care. It is not enough to watch unless one is able to help. God knew and God was able. If He could make a man like Saul of Tarsus over into a follower of Jesus He could do anything; for this was the impossible, ordinarily speaking.
3. Saul’s conversion showed the early Christians that God would use means for their blessing and the furtherance of His work such as they had not expected.
III. To Christian truth always Saul’s conversion has especial value.
1. In the line of Christian doctrine it has force. Saul’s experience was not in a dream or in a vision. It was in broad daylight, under normal conditions. Thus he beheld Christ in glory. Christ then is alive, He is glorified, and His glory is not spiritual alone, but of such a kind that it can be apprehended by other ways than by thought upon His character. He can be present wherever He chooses in His glorified body, and can reveal Himself when He likes. The doctrine of the existence and work of the Holy Spirit is touched upon in the story of Saul’s conversion.
2. Saul’s conversion has immense value in the department of apologetics—the defence of Christianity. There is a problem here which mere naturalism has never been able to solve. Saul presumably was able to know either a stroke of lightning or a sunstroke if he had experienced it. An attempt has also been made to explain Saul’s conversion on psychological lines. Because at once (verse 5) he addresses Christ as Lord (Kyrie, which in this place is nothing more than the ordinary word of salutation to a superior), and because Christ (verse 5) says it is hard for him to kick against the pricks (which means only that opposition to Christ is useless), it has been thought that Saul’s conscience had been troubling him and making him wonder if perhaps Jesus were not the Christ, and so preparing him to be converted on a slight occasion. But the record gives not a hint of any such psychological preparation. Out of deliberate and bitter antagonism Saul was converted to Christ. The conditions were as unfavourable to his conversion as they could be made. No stronger evidence for the miraculous, supernatural character of Christianity could be offered. If Saul did not see Christ, then the strongest convictions of the clearest minds cannot be respected, and no thinking whatever is ever worth anything.
3. Saul’s conversion has an especial relation to Christian mission. There are some special notes worth making in addition to these, in connection with the conversion of Saul.
(1) All men need conversion. Saul was a good, moral, even godly man before he became a Christian.
(2) No one is too hard a subject for a possible future Christian.
(3) The outline of the soul’s progress in conversion is the same for all.
(4) Grace is the only means of our salvation. All is from God.
(5) There is a work for everyone who is made Christ’s. We are elected to work.
(6) Our work is accomplished through suffering. What we gain we pay for. Let us not grudge the cost. (D. J. Burrell, D. D.)


The conversion of Saul
I. The truth of Christianity.
II. The sovereignty of God in the conversion of men. What has he, in regard to his salvation, which he did not receive? It is needful, in this connection, that we should be cautioned in regard to two points.
1. The conversion of Paul, while it illustrates God’s sovereignty, does not exhibit any uniform plan as to the exercise of that sovereignty. He saves men by different ways.
2. We need to be reminded, by way of caution, that the sovereignty of God in the conversion of men gives no encouragement to continued impenitence. Therefore, harden not your heart. Reply not against God. Presume not on His forbearance.
III. The riches of Divine mercy towards the chief of sinners. (H. J. Van Dyke.)


Saul’s conversion God’s glorification
God is such an Artificer, that He has pleasure only in difficult masterpieces, and not in trifling pieces of work. Also He works with special pleasure from the block. Therefore He has from of old selected especially very hard wood and stones in order to show His skill in them. (M. Luther.)


The conversion of Saul
The three greatest facts in redemptive history in the order of time and importance are the advent of Christ, the outpouring of the Spirit, and the conversion of Saul. Consider Saul—
I. As an enemy to the cause of Christ. His enmity was—
1. Intense, as we gather both from the narrative (verse 1) and the man’s character. He was a man of—
(1) Strong intellect, which gave power to his passions.
(2) Strong impulses, which gave force to every purpose.
(3) Invincible conscientiousness, which led him to the greatest cruelty without flinching.
2. Practical.
(1) He gets his persecuting plans legalised (verse 2).
(2) He prosecutes his commission.
(a) Promptly.
(b) Thoroughly (Act_8:3).
II. As conquered by the revelation of Christ.
1. The nature of this revelation.
(1) By symbol. “A light from heaven”—probably the Shekinah glory—not recognised as such by his companions, but seen by Saul to be the garment in which He clothed Himself whom Saul was persecuting.
(2) By words.
(a) In the same tongue in which He had conversed during His earthly ministry.
(b) Emphatic. Jesus often used such repetitions, to fix attention. “Martha, Martha.” “Simon, Simon.”
(c) Most exciting. “Why persecute Me? What injury have I done to thee?”
2. Its effects. It brought him—
(1) Into conscious contact with Christ.
(2) To a complete submission to the will of Christ.
III. As exhibited in the service of Christ (verse 20). What a change is this! The messenger engaged to enlist Saul is here introduced. Ananias was especially selected and especially directed. Note here—
1. The reason assigned for the message received. Paul’s prayer, which reached the heart of Christ, was answered in the mission of Ananias.
2. The manner in which the message was at first received. Reluctantly (verses 13, 14).
3. The Divine argument with which the message was again urged (verses 15, 16). Saul’s subsequent history realised all that is here stated (Act_25:1-27; Act_26:1-32; Act_27:1-44; 2Co_11:23-28).
4. The manner in which the message was carried out.
(1) Affectionately. “Brother Saul.”
(2) Faithfully. Ananias does not go in his own name, but in Christ’s.
(3) Effectively. No remedies were applied, but the cure was perfect. (D. Thomas, D. D.)


The conversion of Saul
Look at the conversion of Saul—
I. As illustrating the great moral change which is essential to the salvation of every sinner. Note—
1. The feelings developed in connection with it.
(1) A vivid consciousness of Christ.
(2) Anxious inquiry.
(3) Profound contrition.
(4) Earnest prayer.
2. The display of human and Divine in effecting it.
(1) There is the human in Saul. The Divine is not sufficient to account for Saul’s conversion; for it was as strikingly displayed in the eases of Pharaoh, Salaam, and the witnesses of the crucifixion. God created us without our consent, but cannot save us without it. There was something in Saul that made him susceptible to the Divine influence. He was conscientious, and reverenced the Divine will as far as he knew it.
(2) There is the human in Ananias. God usually converts man by man.
3. The thoroughness of the change. How vast the difference between the man of verse 1 and the man of verse 20.
II. As supplying a cogent argument in favour of the Divinity of the Christian faith. Lord Lyttleton has ably demonstrated this. The argument may be thus shaped:
1. If the testimony of Paul concerning Christ be true, Christianity is Divine. Jesus was the grand theme of his ministry—Jesus the promised Messiah, the Son of God, and the Saviour of the world. If you believe Paul, you must believe in Christ.
2. If the conversion of Saul is a reality, his testimony must be true. This conversion shows that he had all the qualifications necessary to bear a credible testimony.
(1) The necessary intelligence. He was no blind fanatic, but saw, heard, and felt Christ.
(2) The necessary candour. If a witness is prejudiced, his testimony is vitiated; but Paul’s prejudices were all against Christ.
(3) The necessary disinterestedness. He had everything to lose, and nothing to gain.
III. As affording hope of mercy to the greatest sinner (1Ti_1:16). (D. Thomas, D. D.)


The conversion of Saul
1. Philip was sent to the eunuch of Ethiopia, and he made excellent work in that direction. Why was not Philip sent to the next man? He also rode in a chariot, and he also was deeply interested in religious questions. As well have sent a lamb to a lion! Is there no method in these providences? Does success in one case mean success in another? Will one kind of preaching do for every kind of hearer? Who will go to Saul? Not a man. Saul must be struck with lightning Divine. The thunder must take him in charge!
2. Christianity wrought a marvellous change upon a man of conscience. Saul was in a singular sense a most conscientious man. He was not a ruffian. He was a Pharisaic saint. He was a sincere man. There is nothing in all human history so terrible in opposition as conscience that is not based on reason.
3. Every man is born into the family of God by what may be called a miraculous conception. The new birth is always a miracle. Saul was converted miraculously. You were converted miraculously. We approach some mountain heights so gradually, that we are hardly aware that we have been climbing until we find ourselves without any further height to ascend. So it may be with many conversions. The great question for us to settle is. Are we really in Christ?
4. Christianity always creates the most marked experience of the individual mind. In the eunuch the experience was one of joy. In Saul it was one of thoughtfulness and prayer. (J. Parker, D. D.)


The conversion of Saul
We have heard opinions about what we term sudden conversions. Some persons do not believe in them. But here is the first word that is objected to! It is an Old Testament word. Suddenness was approved by the Lord of the Jewish Church. “The Lord shall suddenly come to His temple.” Mark the harmony of that particular feature of the incident with the Divine purpose. A slow, deliberate, intellectual transformation would have been a moral violence under circumstances so peculiar. What could be more harmonious in all its particulars and relations than the conversion of the eunuch? A man quietly reading in his chariot and filled with wonder as to the meaning of the mysterious Word, what more seemly than that a teacher should sit beside him and show the meaning of the sacred mysteries? But here is a man “yet breathing out threatenings and slaughter” with such a man you cannot reason; God therefore suddenly strikes him to the ground. Let us admire this providence of arrangement and this inspiration of incident, as well as the stupendous conversion itself. Do not reprove the suddenness until you understand all the circumstances. The very suddenness may itself be part of the occasion. Now, look at the incident as showing—
I. Saul’s relation to Judaism—i.e., to his past life. Does Jesus Christ condemn Judaism? No. He Himself was a Jew. There is not a word of chiding in all the speech. The only thing that was being done was that Saul was hurting himself. “Why kick against the pricks?” The persecutor only hurts himself. The bad man digs a hell for himself. Christ did not condemn the personal attitude of Saul. Saul was a man of the Old Testament, which says “an eye for an eye, and a tooth for a tooth.” The heretic and blasphemer must be stoned. Saul was therefore keeping strictly within historic lines and constitutional proprieties when he said, in effect, “This novel heresy must be stamped out with force.” Christianity does not condemn Judaism; it supersedes it. Christianity takes it up, realises all its types, and symbols, and ceremonies. Judaism is the dawn, Christianity is the full noontide. Christianity brings to maturity and sweetness all the roots and fruits of the Judaism. The Jew is simply a man who has not come on to the next point in history. But for Judaism, there could have been no Christianity. We are debtors to the Jew. The Gentiles never converted themselves. The Jew was sent to the Gentile. The most stubborn prejudices were turned into the most anxious sympathies, and this is the crowning miracle of the grace of Christ.
II. His conversion as the greatest triumph which Christianity has accomplished. This was the master miracle. Who is this man? A Jew, of an ancient and honourable pedigree; a student, a scholar, a man of high and influential station. There lay within him capacity to do anything that mortals ever did. His hand once upon the prey, the prey was dead, unless the fingers be unloosed by Almightiness. Jesus Christ Himself directly undertakes his conversion, and works thus His supreme spiritual miracle. When Saul was converted, there was more than one man changed. There is a conversion of quality, as well as a conversion of quantity. Statistics cannot help you in this matter. Let a Saul of Tarsus be converted, and you convert an army. He will not let the world allow him to travel through incog. We can go through the house, the market, and the exchange, without anybody identifying us! Saul of Tarsus will never pass without recognition, and no town will he be in without setting up his holy testimony. Conclusion:
1. The Lord uses a remarkable expression in verse 11. “Behold, he prayeth.” Had he not been praying all his lifetime? In a certain sense, yes; but whilst saying prayers, punctilious in ritual, exemplary in all the outward observances of his Church, Saul had yet, in a Christian sense, never prayed. Prayer is a battering ram which only a Christian arm can work.
2. Another remarkable expression we find in verse 16. “I will show him how great things he must suffer for My name’s sake.” Mark the harmony of this arrangement. God knows what we are doing, and He pays to the uttermost. “Be not deceived, God is not mocked,” etc. Adonibezek said, “As I have done, so God hath requited me.” Samuel said to Agag, “As thy sword hath made women childless, so shall thy mother be childless among women.” Saul was in this succession, a student in that school of compensation. Saul was now made to feel how exactly true these terms were (cf. Act_8:3 with Act_14:9; Act_9:1 with chap. 23; Act_26:10 with Act_16:26)
. Do not suppose you can escape God. (J. Parker, D. D.)


The conversion of Saul
I. As illustrating moral contrasts. Saul, who went out to persecute, remained to pray (verses 1, 11).
1. He breathed hotly. How changed in a little time! for his face is turned upward to heaven, and its very look is a pleading supplication. What has occurred? These effects must be accounted for. Have they any counterpart in our own experience? Have any of us passed from fierceness to gentleness, from drunkenness to sobriety, from darkness to light, from blasphemy to worship? Then we understand what is meant by this most startling contrast. This is precisely the work which Christianity undertakes to do. It undertakes to cool your breath, to take the fire out of your blood, to subdue your rancour and your malignity, and to clasp your hands in childlike plea and prayer at your Father’s feet. Such is the continual miracle of Christianity. Jesus makes the lion lie down with the lamb, and He causes the child to hold the fierce beast, and to put its hand with impunity on the cockatrice den. Other miracles He has ceased to perform, but this continual and infinite surprise is the standing testimony of Christ.
2. When Saul was a Pharisee he persecuted; when Saul became a Christian (verse 22) he “proved.” As a Pharisee, he said, “Destroy Christianity by destroying Christians.” Having seen Jesus, and entered into His Spirit, does he now say, “The persecution must be turned in the other direction; I have been persecuting the wrong parties”? No! Standing with the scrolls open before him, he reasons, proving that this is the Christ. When he was not a converted man, he never thought of “proving” anything. Now he stands up with an argument as his only weapon; persuasion as his only iron; entreaty and supplication as the only chains with which he would bind his opponents. What has happened? Is there not a counterpart of all this in our own experience, and in civilised history? Do not men always begin vulgarly, and end with refinement? Is not the first rough argument a thrust with cold iron, or a blow with clenched fist? Does not history teach us that such methods are utterly unavailing in the extinction or the final arrest of erroneous teaching? Christianity is a moral plea. Wherein professing Christians have resorted to the block and the stake, they have proved disloyal to their Master, and they have forgotten the spirit of His Cross. You cannot make men pray by force of arms. You cannot drive your children to church, except in the narrowest and shallowest sense of the term. You may convince men of their error, and lead men to the sanctuary, and, through the confidence of their reason and the higher sentiments, you may conduct them to your own noblest conclusions. How far is it from persecuting to praying? From threatening and slaughter to proving? That distance Christ took Saul, who only meant to go from Jerusalem to Damascus, some hundred and thirty-six miles. Christ took him a longer journey; He swept him round the whole circle of possibility. It is thus that Jesus Christ makes us do more than we intended to do. He meets us on the way of our own choice, and graciously takes us on a way of His own.
3. In the opening of the narrative, Saul was a strong man, the chief, without whose presence the band would dissolve. And in this same narrative we read of the great persecutor that “they led him by the hand.” What has happened? We thought he would have gone into the city like a storm; and he went in like a blind beggar! We thought he would have been met at the city gate as the great destroyer of heresy; and he was led by the hand like a helpless cripple! Woe unto the strength that is not heaven-born! When we are weak, then are we strong. You are mightier when you pray than when you persecute. You are stronger men when you prove your argument than when you seek to smite your opponent. Saul led by the hand; then why need we be ashamed of the same process? Who will despise the day of small things? Presently he will increase in the right strength; not the power of transient fury, but the solid and tranquil strength of complete repose.
II. As giving us glimpses of Christ. He is—
1. Watchful. “Lo, I am with you alway, even unto the end of the age.” He left, yet did not leave. He is invisible, yet watchful; looking upon Saul every day, and looking at the same time upon His redeemed Church night and day. Events are not happening without His knowledge. He knows all your antagonistic plans. As for you Christians, He knows your sufferings, and oppositions, and through how much tribulation you are moving onward to the kingdom.
2. Compassionate. “It is hard for thee to kick against the pricks.” He pitied the poor ox that struck its limbs against the sharp and piercing goads. This expostulation repeats the prayer of his dying breath. He does not bind Saul with his own chain; He throws upon him the happy spell of victorious love.
3. Consistent. “I will show him what great things he must suffer for My name’s sake.” When Jesus ordained the disciples to go out into the world, He laid before them a black picture, and told them that they would be persecuted; and now, when He comes to add another to the number, He repeats the ordination charge which He addressed to the first band.
III. As showing the nature and purposes of spiritual vision. All these things were seen in a vision. Say some of you, “We have no visions now.” How can we have? We may eat and drink all visions away. The glutton and the drunkard can have nothing but nightmare. A materialistic age can only have a materialistic religion. We may grieve the Spirit, quench the Spirit; we may so eat and drink and live as to divest the mind of its wings. It may be true that the vision has ceased within a narrow sense, but not in its true spiritual intent. Even now we speak about strong impressions, unaccountable impulses, uncontrollable desires, unexpected combinations of events. What if the religious mind should see in such realities the continued Presence and Vision which gladdened the early Church?
IV. As demonstrating that Christianity does not merely alter a man’s intellectual views or modify a man’s moral prejudices. Christianity never makes a little alteration in a man’s thinking and action. Christianity makes new hearts, new creatures. Other reformers may change a habit now and again, may modify a prejudice, a temper, a purpose with some benign and gracious intent; but this Redeemer wants us to be born again. “If any man be in Christ Jesus, he is a new creature; old things have passed away, and all things have become new.” There drop from his eyes “as it were scales,” and, with a pure heart, he sees a pure God. (J. Parker, D. D.)


Saul’s conversion
Three distinct lines of thought appear in this lesson, each concentered in a person—Saul, Ananias, and Christ.
I. Let us notice the steps in Saul’s conversion, and find in them the story of every seeking soul.
1. Sin. We see in Saul an open, active, determined, and cruel enemy of Christ. We see a persistent enemy resisting the convictions of the Holy Spirit, kicking against the pricks of his own conscience, yet an honest, sincere enemy. “I did it ignorantly in unbelief” (1Ti_1:13).
2. Conviction, Saul’s conviction was sudden, yet gradual. Gradual, for he had been striving against the influences of the Spirit (verse 5) ever since he had seen the transfigured face of Stephen; sudden, when the culminating instant came. In a moment he awoke to the consciousness of his guilt.
3. Decision. “Lord, what wilt Thou have me to do?” That sentence marked the crisis of a life, when Saul chose Jesus as his Master. What mighty results followed that instant’s decision!
4. Seeking. For three days Saul was in an agony of prayer, seeking the Christ whom he had persecuted. The delay was not because God was unwilling, but because Saul was not yet in the right condition to receive the blessing.
5. Salvation. At last the scales fell from his eyes, and Saul saw Christ, not as his enemy, but as his forgiving Saviour.
II. Another line of thought is suggested in Ananias, the helper in Saul’s conversion.
1. He was a man. God uses men, and not angels, to point souls to salvation. Even Saul of Tarsus, though called by Christ Himself, is taught the way of faith by a fellow man.
2. He was a believing man. Saved himself, he was able to show others the way of salvation. Only the man who has himself seen the Lord can show Him to others.
3. He was a man of character. Notice what is said of him in Act_22:12. Those who win souls must be men of good report.
4. He was in close and complete communion with Christ, enjoying direct revelation and holding familiar converse with his Lord. “He who would have power with men must have power with God.”
5. He was an obedient worker, fulfilling the Divine command, even when it sent him into danger; for it seemed perilous to visit a persecutor with the message of the gospel.
III. There is also a suggestive subject in Christ as revealed in Saul’s conversion.
1. A living Christ. Only a little while ago Jesus died on the Cross, and was buried in the sepulchre. Yet now a living form stands forth, saying, “I am Jesus!”
2. A Christ with individual notice. He saw Saul’s journey, knew his purpose, and recognised his character. He knew how Saul had striven against the Spirit. He called Saul by name, and called Ananias by name also. Christ in heaven has knowledge of men and events on the earth.
3. A Christ of infinite sympathy with His people. “Why persecutest thou Me?” He felt the blow at His Church more keenly than the spear thrust into His own body. In all our afflictions as Christians Christ is afflicted.
4. A Christ who sees the best in every man. Ananias saw in Saul only the enemy and the persecutor. Christ saw in him “a chosen vessel” and an apostle. He sees in every soul infinite possibilities.
5. A Christ with transforming power. He can transform Saul into Paul, Stephen’s slayer into Stephen’s successor, an enemy into a champion. What Christ could do with Saul He can do with any man. The conversion of Saul:—Let us regard this—
I. As illustrative of the truth of Christianity. In the case of the apostle, nothing but evidence the most decisive could have effected such a change, in such a man, and at such a time.
1. He had the common prejudices of a Jew against Christianity and its Founder.
2. He was a Pharisee, and had the peculiarly inveterate prejudices of his sect.
3. He was a man of worldly ambition.
4. His very sincerity as a persecutor proves the power of that evidence which could convert such a man into a disciple.
5. The temper of his mind when the great event occurred which led to his immediate conversion, was only calculated to indispose him for conviction. On this we remark—
(1) That he could not be deceived, either in the light or in the voice; or, supposing that to have been barely possible with him, yet, surely, not with those who accompanied him, at the same time. Nor could he be deceived in the fact of his blindness, and of his supernatural healing by Ananias, who gave him instruction.
(2) Nor was he a deceiver. St. Paul was a good man; and that is our security that he would not deceive. If he were not a good man, where shall we look for one? But if he were a good man, then is the account true, for he could not have been deceived; and Jesus did meet him in the way, and the religion of Christ is from God.
II. As showing the power and grace of the Saviour. This was manifested—
1. As to the Church—
(1) By the conversion of its destroyer.
(2) By the revelation of its oneness with Christ, and His intense interest in it. “Why persecutest thou Me?”
2. As to Paul himself, we see it in the illumination of his mind, in the extinction of his worldly temper, the conquest of the love of applause, the moral strength that was communicated.
III. As furnishing important practical lessons. We are reminded—
1. That love is the test of religion.
2. That our salvation is of God.
3. That true religion implies conversion—the change of the whole character.
4. That the end of a thing is better than the beginning of it.
5. Let us be thankful that God raised up this great light for His Church. Let us study his writings, and imbibe their spirit. Let us glorify God in him. (R. Watson.)


The conversion of Paul
I. Its circumstances.
1. It was without any preliminary preparation or special instruction.
2. It was without human instrumentality.
3. It was attended with a miraculous display of light and sound of words.
4. The physical effect of these displays: blindness and prostration.
II. Its nature. A sudden and entire change in his views of Christ.
1. He had previously regarded Him as a mere man, as a bad man, unfaithful to His ancestral religion, and as an impostor, one falsely pretending to be the Messiah. Honestly, i.e., really entertaining these views, he thought it his duty to persecute the followers of Jesus, and to arrest the progress of the new religion.
2. This was very wicked because—
(1) His views of the Old Testament and its prophecies of the Messiah were due to a carnal state of mind.
(2) The evidence of Christ’s Divine mission was such that none but a wicked person could reject it. Hence Paul considered himself the chief of sinners—a clear proof that honesty of conviction does not exonerate.
3. These false views of Christ were instantly rejected.
(1) He saw Him to be the Lord, i.e., a Divine Person, the Son of God (Gal_1:16).
(2) He saw Him to be God manifest in the flesh. He believed that Jesus, a man, was the Son of God.
(3) He saw that Christ was the promised Messiah. This was the truth that he at once preached (Act_22:20).
III. Its agency.
1. Not by the outward circumstances.
2. Not by the revelation of Christ to his sense of vision. The wicked at the last day shall see Christ and flee from Him.
3. But by the immediate power of God (Gal_1:16). So our Lord said to Peter, “Flesh and blood hath not revealed it unto thee, but my Father.”
IV. Its effects.
1. Entire submission and devotion, a willingness to renounce anything, and to do anything that Christ required.
2. This supposes the recognition of Him as God. So Christ became at once the supreme object of worship, love, and zeal.
3. It made him one of the greatest, best, and happiest of men.
4. It secured for him a place among the redeemed in glory. (C. Hodge, D. D.)


Paul’s conversion a type of the Reformation
I. Before both. Christ was persecuted and believers afflicted.
II. At both.
1. The light from heaven.
2. Repentance of heart.
III. From both.
1. Evangelical preaching in the Church.
2. Evangelical missions in the world. (K. Gerok.)


The conversion of St. Paul
1. That blessed war of aggression which Jesus Christ wages upon the evil one is a war which is made to maintain itself. Christ’s soldiers are His captured enemies. Perhaps the most notable instance of this is the conversion of Saul. Jesus Christ never encountered a bitterer or an abler foe; never won a mightier captain for His army. This conversion brought to the Church immediate rest from persecution, and prepared for the ultimate extension of a free gospel to the world at large.
2. Now, the important fact, that such a man suddenly abandoned the Pharisaic theology and became the Church’s foremost preacher, amply justifies the detail with which the story is here related. The immediate occasion of Saul’s change of life was quite as exceptional as the change itself was eventful. It was no ordinary case of a man led to believe in Jesus Christ through the evidence of others, the testimony of the Church, or the force of spiritual need. It was quite unique—a case which has no parallel. The agent in this man’s conversion was not a mortal man, his fellow. It was the Lord Jesus Christ Himself, who called him personally. The apparition was not an inward vision such as appeared afterwards to Ananias. It was a veritable return of Him who went up from the Mount of Olives. And this personal manifestation of Him whom the heavens had received, is, I suppose, solitary in Christian history. The evidence is therefore exceptionally strong. Of course such a transaction cannot be compared with public events, like the death or resurrection of Jesus, to which many could testify. Here there could be no eye or ear witness but one. His evidence alone is to be had, and it is explicit. For it was upon the fact that he had personally seen his risen Master, as the other apostles saw Him, that Paul rested his claim to the privileges of apostleship. And the evidence of Paul was confirmed by the vision of Ananias, and was accepted as conclusive by the Church of Christ at the time.
3. Now, I suppose it may be due to the emphasis laid on this solitary appearance of Christ that so little has been told us of the internal history of the conversion. But who can tell the spiritual processes of any conversion? and why should we pry too curiously into the mysterious, secret place where, under cover of the darkness, the Spirit of God broods over the soul whom He will renew with His great grace into the likeness of the Eternal Son? The general nature of the change, however, which passed over Saul, is, I think, to be pretty well made out from what we know of the man before and after. Up to the moment when the glory smote him, this man was a Hebrew of the extremest type, and it needs no great insight to see that, to such a man, the preaching of repentance and faith in the Cross of a crucified deliverer from sin must have been simply gall and wormwood. So he flung himself into the work of stamping out this hateful heresy. Yet, all the while, I think it probable that Saul’s mind was not quite at ease. I gather from the first words Jesus spoke to him, as he lay upon the road, that all had not been quite serene in the soul of the persecutor. Jesus had, ere this, been trying to get him into the right way. Some words heard in controversy, some meek victim’s patience as he haled him to prison, some great craving of his own heart, some breath, in a quiet hour, from the Spirit of God—something must have stirred within this man, who looked, to other men, so resolute, and who told himself he was so right, a suspicion that, after all, the Nazarene might not be altogether wrong. And Saul had kicked against these pricks. Ah, which of us, from our own experience, cannot understand his case? To which of us has it never happened, that when we were well contented with our religious state, some ghastly doubt looked up all of a sudden and troubled us; some fear lest, after all, our standing might not turn out to be so very safe, and our religion so very real? But suddenly, in the glare of light that covered the scene at noon, a man appeared whom Saul believed to be a dead impostor. And the shock given to his whole being was as awful as it was sudden. Everything in the narrative speaks of instantaneous and utter collapse. We trace it in the few and timid words which he is able to stammer out. “Who art Thou, Lord? What shall I do?” If Jesus was the living God, then he, Saul, had always been rotten, hopelessly rotten. The old is shattered forever; it lives no more. Gamaliel’s pupil, the Sanhedrin inquisitor, the blameless Pharisee, the slayer of Stephen—this old man is dead.
4. What were the meditations which filled up these three days before he began to pray? We do not know. But I think we shall not err if we concede the grand discovery of these days to have been the discovery of a spiritual law which condemned his legal righteousness as being, in his own later words, loss and dung. He needed no man now to tell him that his way of pleasing God, as he thought, had been a hideous blunder, since he had absolutely laid persecuting hands on Christ, thinking he was doing God service. Back through all his past life, his memory must have gone, discovering, bit by bit, that what he had called righteousness became, to his astonished soul, pride, discharity, sin; what he had called gain became utter spiritual loss. And in the end, when the need of atoning blood to wash such sin away, and bring Divine forgiveness, grew up within his soul into clear consciousness, then, at last, indeed, he began to look up out of his prostration and collapse. God began to reveal His Son in him by giving him the first hint of the Spirit of adoption. His mind reverted for help, turned round about in his loneliness to the names of those very disciples down in his notebook that he had come to arrest, and now, in a sweet vision, he seemed to see one of these friends of Jesus come into the home where he lay helpless and in darkness, and give him light. See how Jesus Christ must smite down that He may lift up. He first came in person by the way and brought judgment, darkness, horror, and almost death. He came now, the second time, by the gentle words of His humble servant, came by the blessed sacrament of His Church, and so coming He brought light, peace, and the hope and desire of a new and better life.
Conclusion: St. Paul’s conversion substantially is repeated in the history of ten thousand souls.
1. The same appalling discovery that the exterior observance of piety which one took for righteousness is no righteousness, but dead works, because not animated by the spirit of love to God, has been made times upon times since Paul made it. And if it is not often that God’s disclosure of Himself bursts upon a man with such violent catastrophe as here, it will be your highest wisdom to see whether or not you have made the Pauline discovery, and learned the Pauline lesson.
2. One unexpected day has often revolutionised a life. We all live in the presence of spiritual forces, which may, at any moment, get unlooked-for access to us. A stray word, a new acquaintance, a book you open, some sudden disaster, may prove, before you know it, the very turning of your history. But let none be idle waiters on critical moments in Providence. “Seek the Lord while He may be found.” (J. O. Dykes, D. D.)


The conversion of St. Paul
I. Its circumstances.
1. In the Bible proper names frequently had meanings. Now this Saul, or Shaul in Hebrew, and especially in Arabic, means not only asked for, but to seek diligently or to be sought out. And here you have in the very name the history of every sinner who comes to God; he is not one who is seeking God first, but one who is sought for. Was it not the case even with Abraham? “And He said, Abraham, Abraham; and he answered, Here am I.” Did Moses call God first, or seek for God? Far from it; “Moses, Moses; and he said, Here am I.”
2. In what state was this Shaul at the moment he was sought out? “Yet breathing out threatenings, “etc. Such a man cannot have been in his sound senses. And you may see his own candid confession of that. (chap. 26.). I “compelled them to blaspheme.” I experienced something of this lately at Cairo. From eleven o’clock in the night till three o’clock I was with several Jews, who continually tried me to say “only once, only once, curse the name of Jesus.” And why did he do this? “Being exceedingly mad against them.” And it is said—“yet breathing out.” Why yet? Something must have gone on before, which might have changed his opinions and his conduct. And many such things went before, but without use to him. The Son of God nailed on the Cross had fulfilled every prophecy regarding His sufferings. Here is Stephen praying amidst the shower of stones, “Lay not this sin to their charge”; a thinking mind, like Paul’s, one should suppose would have been struck with this. And he “went unto the high priest.” He had the approbation of the ecclesiastical authorities. We can have the approbation of the world and the orthodox churchmen, and yet be still far from God. He desired of him letters that if he found any of this way. I was often struck with this expression, when I heard the Arabs speaking about religion; they do not say “the religion of Jesus,” but “I want to know your way.” “What is your way?” And do we not often find this the ease in England? Speak to men about vital conversion, and they answer, “Oh! I am not of that way.”
3. “And suddenly.” We find often that the grace of God comes suddenly. And so we find frequently that genius is awakened. An Italian forty years of age lived at Rome, and went every day to St. Peter’s, but he never was struck with the masterpieces of Raphael; but one day he went there, and suddenly struck with them his genius awakened, and he exclaimed, “I am also a painter”; and from that moment he became the great painter Correggio. So very often the grace of God comes. A man is journeying on and on carelessly towards eternity, when, suddenly struck by the grace of God, he exclaims, “I am also a sinner ransomed.” Paul saw a light—that described Isaiah—“The people that walked in darkness have seen a great light”—“the Sun of Righteousness.” “And he fell to the earth.” I had an exact illustration of this when I was brought to Turkisthaun in slavery. After I was ransomed, the dungeons of hundreds of slaves were opened; these poor people had not seen the daylight for many months, and when they so suddenly were brought into it, they were so struck that several were as if they were going to fall down; they were overpowered. “Oh!” they said, “we cannot see the light, it is too powerful.” So it is with people, when they are so suddenly overpowered with this “light from heaven.” It makes such an impression upon them, that they cannot bear it. “And he heard a voice, saying unto him.” We see our Lord does not use much learning or much eloquence to put down a man, to bring him to Himself, but very few words. I read this chapter to a Persian several years ago, a man of great powers; and he said, “There is one thing I find in Christianity which I do not find in our religion; it is a religion of the heart, it speaks to the heart.” And this he found in these very words, in which here our Lord asks of Saul—“Saul, Saul!”—thou who art sought out, thou sought for, thou whom I am seeking like a mother her child, like a father his wayward child—“why persecutest thou Me?” What a striking contrast! In the first verse it is said, “Yet breathing out threatenings against the disciples”; bat here the Lord asks, “Why persecutest thou Me?” Persecute the mother, the child will feel it; persecute the child, the mother will feel it. And for this reason only the Christian religion deserves the name of religion. What is religion? To bind again together man to God. “And he said, Who art Thou, Lord?”—at once confessing his ignorance, as everyone struck by the grace of God will do. As long as we think ourselves wise we shall never come to the truth. But here—“who art Thou?” Very modest; he did not know Him, though he persecuted Him. But he felt His power, and therefore he called Him “Lord.” “And the Lord said, I am Jesus”—Jehoshua, God the Saviour. This is very affectionate. “I am not come here to destroy thee, though thou hast persecuted Me; I am still Jesus.” Whilst you may not yet believe in Him, it is Jesus, the Saviour, who came to seek those that were lost. “And he, trembling and astonished, said”—How natural this is! How little an infidel, however clever, knows or understands the Bible! Schiller says, “We are still in want of a kind of Linne for the human heart”—i.e., in want of a person to give us a development of the human heart, as that celebrated Linne did of the natural kingdom. Now if he had only studied the history of Paul, he would have found a development of the human heart. A man who had stood for many days near a precipice, and never knew that he was near it, but had his eyes suddenly opened and was instantly snatched away from it—he must “tremble.” But a real believer does not remain trembling. “And he, trembling and astonished, said”—not, “Now I will go and read the books of our Rabbis”; and a really awakened sinner would not say, I will go and read Paley, or Dr. Adam Clarke or other writers on the evidences; but like Paul, “Lord! what wilt Thou have me to do?” verifying those words of our Lord, “Except ye be converted and become as little children,” etc. A little child does not say, I must speculate to get a thing from my father; but it asks him for it. Now see how the Lord takes him by the hand. “And the Lord said unto him, Arise.”
4. Let us pursue this history. Here you will see how a real believer has to suffer, and from a quarter where he does not expect it—from believers. What has the Jew to expect when he once boldly confesses the name of Jesus? Mistrust from a quarter where he ought not to experience it—from believers. If Ananias had lived in our time, they would have called him a cautious and prudent man. Now let us hear the answer of the Lord: “Go thy way”—(for “His ways are not our ways, neither are His thoughts our thoughts”); that very Saul who was going about “breathing out threatenings and slaughter against the disciples of the Lord” is “a chosen vessel.” In Arabic, Paul means an instrument; he was a Shaul, a sought-out—he is now a Paul, an instrument, “a chosen vessel to bear My name.” And now Ananias at last was convinced.
II. Its result. “And immediately there fell from his eyes as it had been scales.” At first he was like the blind man, who was receiving his sight; things were still indistinct to him, and he “saw men like trees walking”; but now that there fell upon him the Holy Ghost, he conceived what it is to be a Christian, was baptized, and joined the disciples. “And straightway he preached Christ in the synagogues.” When the believer enters a beautiful garden he invites others to enter. “Straightway”—no round-aboutery. And a believer is not ashamed; he preaches Him who had been “a stone of stumbling and a rock of offence.”
III. This history is a type (1Ti_1:16)—
1. Of the conversion of the Jewish nation. He was “one born out of due time.” And so in every century one has seen Jews “born out of due time.” In the middle ages there was Sixtus Senensis, a Jew at Rome, whose writings still exist, and from whom we may say that the most spiritual part of the Roman Catholic Church, the Jansenists, still derive all their Biblical knowledge. So De Lyra was the teacher of Luther. And so in our time.
2. Of the future conversion of the nation. He was a Saul, a sought-out; and to Jerusalem it is said, “Thou shalt be called sought-out, a city not forsaken.” The light “shone round about him from heaven”; and to Jerusalem it shall be said, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.” And as the Apostle Paul was the apostle to the Gentiles, so my nation shall be the great national apostle to the Gentile world; “and Gentiles shall come to Thy light, and kings to the brightness of Thy rising.” And as there was peace in the Church at the time of the conversion of Saul, so “thy walls, O Jerusalem, shall be called Peace, and thy governors Righteousness.” (J. Wolff, LL. D.)


The conversion of St. Paul
I. The conversion itself.
1. It was an improbable event.
2. It was miraculous in its circumstances, and as such is a proof of the gospel. Because
(1) No rational solution other than that he gives can be given for it. It was not a delusion, nor a deception.
(2) It proves Christ’s resurrection, and therewith the whole gospel.
(3) It authenticates Paul’s doctrine as a supernatural revelation from Christ.
3. Though miraculous in its circumstances it was normal in its essentials.
(1) As to the nature of the change.
(2) As to the means by which it is effected.
(3) As to the evidences of its sincerity.
II. The state of mind expressed. It included—
1. Entire abnegation of self. He sought not his own
(1) Advancement;
(2) Enjoyment;
(3) Improvement.
2. Absolute submission to Christ’s authority.
(1) Not his own will.
(2) Not that of friends, rulers, or the world.
(3) But Christ alone had authority to determine and direct his course.
3. Entire consecration to the service of Christ.
(1) Readiness to do His will.
(2) Willingness that He should determine not only the service, but the field and the circumstances.
III. The means by which it was produced.
1. The revelation of Christ. This was—
(1) External; but this was not all, for He was thus revealed to thousands.
(2) To the reason. A rational conviction was produced.
(3) Spiritual, effected by Christ’s Spirit, and consisting in spiritual manifestation.
2. The truth revealed was the Divinity of Christ. Because—
(1) He is called Lord.
(2) Because in Gal_1:16 he says, “It pleased God to reveal His Son in me.”
(3) Because of the analogy between this revelation and that on the Mount of Transfiguration.
(4) Because Paul makes conversion consist in knowing Christ.
(5) From its effects. (C. Hodge, D. D.)


The progress of St. Paul’s conversion
I. The first impression. The deep feeling of his spiritual inability (verse 8).
II. The first signs of life (verse 11).
III. The first testimony (verse. 20).
IV. The first experience (verse 23). (Jaspis.)


Saul meets with Jesus
I. Spiritual crisis. Saul had now arrived at his spiritual crisis. Such a crisis has occurred in the lives of most great reformers, and at these moments they become absorbingly interesting. Buddha waiting for the final illumination under his wisdom tree; Mohammed in the caves of the desert; Luther in the monk’s cell; Saul of Tarsus on the road to Damascus—each in his own way was having that last desperate encounter with the past and its outworn traditions, which was to fit him to be the religious pioneer of the future. Such a passage from the old to the new may be fitly called conversion. Most of us may have known something like it. Not that everyone must pass through an intellectual or spiritual convulsion. Some souls seem to grow like flowers; some leap like cataracts. There are halcyon as well as earthquake natures; there are neutral tinted people who never seem to rise or fall very much; there are well-balanced people set in harmonious conditions who develop day by day, and never know the shocks of sudden change.
II. Hindrances to spiritual progress. In most of us there is a bar, and that bar has to be passed or the soul will languish.
1. Pleasure is one man’s bar. Till he recognises something above pleasure he will make no way. A noble cause or enthusiasm at last lays hold upon him, and he counts pleasure lost for the first time that he may compass the new ideal. He postpones appetite, he learns self-sacrifice. The bar is passed.
2. Another drifts. Indecision, want of purpose, is his bar. The love of a pure, strong, tender woman delivers him; or the companionship of a high-minded friend steadies and directs his aims.
3. Another is an idolater of self. His horizon is hopelessly narrowed in, and there is no progress until you get out of that dismal, vicious circle. Responsibility, interests, loves and lives of others, sense of a spiritual world—in one word, God and religion in some form awakening Divine echoes, sounding undreamed of depths within, such a revelation may come upon you with a shock. The expulsive power of a noble affection, the absorbing power of a good cause, the emancipating and illuminating power of a Divine sentiment may be the terms of your conversion.
4. Saul’s bar was intellectual pride and self-sufficiency. In politics this obstinate habit breeds the State despot, the man who would sacrifice party, principle, country. In religion it produces the fanatic. The Son of God may hang on a tree; Stephen with the angel face may be stoned; Savonarola and Huss may be stoned.
III. Divine leadings. There came a day when Paul wept to remember how Saul had persecuted the Church of Christ. But at present he breathes nothing but threatenings and slaughter, and is off to Damascus on his cruel purpose. But on that lonesome journey Saul thinks—
1. “Tis an odious business, this. Is it a duty? My duty! My Master Gamaliel used to say, ‘Let them alone,’ etc. Ah! he was too mild. One must not tolerate insult to the Holy Temple and the Law.” So Gamaliel was pushed aside.
2. Saul thinks; “This Jesus. Why did the people hear Him? A magician of words it seems, mistaken at first for an eloquent Rabbi—most cursed perversion of talent. That He who spoke the story of the prodigal, which the very children now prattle, should have uttered that hateful tale of the vineyard—that was aimed at our holy rules; a poisoned tongue, an insidious, treacherous Rabbi that Jesus: His viper brood of disciples must be stamped out; ‘tis the will of God.” And so Jesus was pushed aside.
3. Then once again Saul thinks as the face of the murdered Stephen rises before him: “Such an one with the makings of a good Haggadist, but hopelessly tainted. Is it not written, ‘The poison of asps is under their lips’? yet did not his looks belie his iniquity? We judged him, he seemed to be judging us. ‘Ye stiff-necked and uncircumcised in heart and ears.’ Monstrous brazen-tongued heretic, or visionary—which? Yes, he saw a vision. I would that face had not been crushed in so bloody a death. But no, it was expedient that one man died for the people. We have stamped the thing out in Jerusalem by that stroke. Yet his smile, his prayer—last fraud of the tempter. Thou hadst Stephen in thy toils—thou shalt not take me so easily.” And with this did Saul smite his jaded steed, as Balaam did his, and for a like reason. On! on! he fiercely spurred, and again his poor beast kicked against the pricks, as he was himself kicking against the pricks of a Divine Master who sought to guide him whither he would not go. Suddenly his brain reels—like an over-bent bow gives in a moment—he staggers on horseback—the bolt seems to fall from the blue. Is it thunder? Is it a voice? Is it a light?—aye, “above the brightness of the sun,” but it leaves Saul in darkness. Jesus has met him by the way. (H. R. Haweis, M. A.)


Conversion by the vision of Christ
In the middle of July, 1719, Colonel Gardiner, who was then leading a most licentious life, had spent the evening of a Sunday in some gay company, and had an assignation with a married woman at midnight. The company broke up at eleven, and while he was waiting for the hour of twelve, he took up a book to pass away the time. As he was reading, he saw an unusual blaze of light fall on the page, and looking up he saw before him, as it were suspended in the air, a representation of our Blessed Lord on the Cross, surrounded by a glory. At the same instant he heard a voice saying, “O sinner, did I suffer this for thee, and are these the returns?” The vision filled him with unutterable astonishment and agony of heart; and pierced by a sense of his ingratitude to God, he from that moment forsook his evil life.
The completeness of St. Paul’s conversion
Is it not beautiful to see how Paul forgot all his old Pharisaism? All the hard words and bitter blasphemies that he had spoken against Christ, they have all gone in a moment. What strange changes will come over some beings in an instant! One of my students who has been a sailor has preached the gospel for some long time, but his English was far from grammatical. Having been in college some little time he began to speak correctly, but suddenly the old habit returned upon him. He was in the Princess Alice at the time of the lamentable catastrophe, and he escaped in an almost miraculous manner. I saw him some time after, and congratulated him on his escape, and he replied that he had saved his life but had lost all his grammar. He found himself for awhile using the language of two or three years ago; and even now he declares that he cannot get back what he had learnt. He seems to have drowned his grammar on that terrible occasion. Now, just as we may lose some good thing by a dreadful occurrence, which seems to sweep over the mind like a huge wave and wash away our treasures, so by a blessed catastrophe, if Christ should meet with any man tonight, much which he has valued will be swept away! You may write on wax, and may make the record fair. Take a hot iron and roll it across the wax, and it is all gone. That seems to me to be just what Jesus did with Paul’s heart. It was all written over with blasphemy and rebellion, and He rolled the hot iron of burning love over his soul, and the evil inscription was all gone. He ceased to blaspheme, and he began to praise. (C. H. Spurgeon.)


An inspired vision
A poor woman caught by a slave-raiding band in the far interior, and in a moment snatched with a few of her friends from home, from children, from hope, found herself on the march to the coast in the dreadful slave gang. Day after day, foot sore and heart sore, she wended her weary way, until one night in her sleep visions of God came to her. She dreamed she was in a larger room than she had ever seen; and at one end of it there was a man with a white face, whose words gave her great comfort. She rose the next morning with heart relieved, a pilgrim to a blessed destiny. She did not know what it was to be; she knew that she was a pilgrim to the sunrise. She reached the coast, was there sold, and embarked on board a slaver. The slaver was taken, and a large part, herself included, of the slave cargo was landed at Fernando Po. A little while after she was taken to our little chapel at Clarence in West Africa. It was the room of her dream. There was the man of her dream, and his message brought the light of immortality to her heart, which never left it. And my story is not ended. That was fifty years ago. She was living a few years since, for Wright Hay told me that whenever he was in any discouragement or difficulty he went to this noble old saint of God, and never left without finding wisdom and help from her saintly counsel. (S. Chapman.)


The conversion of Saul
Look at the mighty mountain lifting its head above the clouds that do but girdle it. How proud and defiant it stands! Far up above the dusty ways of man, clothed in robes of unsullied snow, it seems the very emblem of the unchangeable. Yet every day it is being levelled. The glacier grinds the rock; the frost frets and frays it; the torrents wear away the stones and hollow out the sides. Now rocks are rent from it and go sweeping far into valleys, in turn to be ground into soil, until in time the great mountain that stood bleak and bare is spread into the golden cornfields or into the pastures that are covered with flocks, and where the homesteads look forth from the midst of the trees that screen them, and the happy people laugh and sing. Now that is what the heavenly Father is seeking to do for us by the daily discipline of life, and by the ministry of His grace. He puts Himself within reach of us that He may bring down the pride and selfishness, that He may take away the coldness and hardness, and turn us into love and service and a thousand forms of blessedness. Have faith in God. Take hold of the power of God that is in Christ Jesus that in you the mountain may be made into cornfields. Look at Saul of Tarsus. How like a mountain did he stand! How proud, how defiant, how high he carried his head! And like the mountain, too, how the black storms gathered around him, and the lightnings blazed, how the thunders lowered and crashed, and the cruel torrents roared and raged in their fury! It is a volcano that rises before us whence flow the streams of fire. But lo! there comes the grace of God. He is broken, transformed. Listen how long after he writes to the little flock to whom he had ministered: “We were gentle among you even as a nurse cherisheth her own children, so being affectionately desirous of you we were willing to have imparted unto you not the gospel of God only, but also our own souls, because ye were become very dear unto us.” The persecuting Saul is turned into an apostle of love. Faith has cast out the mountain and transformed it into the cornfields and pastures. Now we are to take hold of the grace of God to do like wonders within us. We have no business to talk about our nature, we have to think about the almighty power of God. (M. G. Pearse.)


God’s method of converting men
Etienne de Grellet says he required a reason for everything from a child. God, however, chose His own way in his conversion. He was walking in the fields, under no kind of religious concern, when he was suddenly arrested by what seemed to be an awful voice, crying, “Eternity! eternity I eternity!” It reached his very soul. His whole frame shook, and, like Saul, he fell to the ground. He cried out, “If there is a God, doubtless there is a hell.” For long he seemed to hear the thundering proclamation, and was eventually led to decision.
A sudden conversion
I knew a young woman who was brought to God very suddenly. She was busily engaged singing a profane song, when a flash of lightning seemed to pass through the room she occupied, illuminating the place with a sudden, supernatural light; then followed a deep, loud roll of thunder, and the young woman, feeling as if in the presence of God, fell upon her knees confessing her sins and crying for mercy. Sins, which hitherto she had not felt to be sins, seemed to stand up and condemn her; she felt that there was no safety for her except through the blood of Jesus; and Christ, the merciful Saviour, accepted her.
Conversions may be quite sudden in their beginnings
In December the days grow shorter till the twenty-first, the shortest day, when, at a precise moment, the sun pauses and begins to return towards the north. And then, though the days are constantly growing longer, and the sun coming nearer, yet for weeks there is no apparent change. The snow lies heavy upon the earth. There are neither leaves, nor blossoms, nor singing birds; nothing to mark the summer time which is surely advancing. But at length the ground begins to relax in the sunny places, and the snows melt, and warm winds blow from the south, and buds swell, and flowers spring, and ere long there is the bloom and glory of June. So there is a precise moment when the soul pauses in its departure from God, and begins to return towards Him. The fruits of that return may not be at once visible; there may be long interior conflicts before the coldness and deadness of the heart is overcome; but at length the good will triumph, and instead of winter and desolation, all the Christian graces will spring up in the summer of Divine love. (H. W. Beecher.)


The battle of Damascus
I. The enemies.
1. Saul breathing vengeance with his armed followers, and his weapons of human learning and carnal zeal.
2. Christ the Crucified and Exalted One, with the marks of His wounds and in His heavenly glory; behind Him crowds of angels, among whom is joy over one sinner that repenteth.
II. The fight.
1. Christ attacks.
2. Saul defends himself.
III. The victory.
1. Saul surrenders.
2. Christ triumphs.
IV. The spoil. “He shall have the strong for a prey.” Saul is led away a prisoner, not to death, but to life.
V. The joyful te deum of the church. (K. Gerok.)


The great day of Damascus
I. Its troubled and stormy morning.
II. Its hot and thundery noon.
III. Its quiet and blessed evening. (K. Gerok.)


The proud rider unhorsed
Damascus still stands with a population of 135,000. It was a gay city of white and glistering architecture; its domes playing with the light of the morning sun; embowered in groves of olive, and palm, and citron, and orange, and pomegranate; a famous river plunging its brightness into the scene—a city by the ancients styled “a pearl surrounded by emeralds.” A group of horsemen are advancing. Let the Christians of the place hide, for they are persecutors; their leader, as leaders sometimes are, insignificant in person—witness Napoleon and Dr. Archibald Alexander. But there is something very intent in the eye of the man, and the horse he rides is lathered with the foam of a long and quick travel of one hundred and thirty-five miles. He cries, “Go ‘long” to his steed, for those Christians must be captured and that religion annihilated. Suddenly the horses shy off and plunge, until the riders are precipitated. A new sun had been kindled, putting out the glare of the ordinary sun. Christ, with the glories of heaven wrapped about Him, looked out from a cloud, and the splendour was insufferable, and no wonder the horses sprang and the equestrians dropped. Struck stone blind, Saul cries out, “Who art Thou, Lord?” And Jesus answered him, “I am the One you have been chasing. He that scourges Christians scourges Me. I am Jesus, whom thou persecutest.” From that wild, exciting, and overwhelming scene there rises up the greatest preacher of all the ages—Paul, in whose behalf prisons were rocked down; before whom rulers turned pale; into whose hand Mediterranean sea captains put control of their ship wrecking craft, and whose epistles are the avant courier of a resurrection day. I learn from this scene—
I. That a worldly fall sometimes precedes a spiritual uplifting. A man does not get much sympathy by falling off a horse. People say he ought not to have got into the saddle if he could not ride. Here is Paul on horseback; a proud man riding on with government documents in his pocket; a graduate of a most famous school in which Doctor Gamaliel had been a professor; perhaps having already attained two of the three titles of the school—Rab and Rabbi, and on his way to Rabbak. I know, from his temperament, that his horse was ahead of the other horses. But without time to think of his dignity he is tumbled into the dust. And yet that was the best ride Paul ever took. Out of that violent fall he arose into the illustrious apostleship. So it has been in all the ages. You will never be worth anything for God and the Church until you are somehow thrown and humiliated. You must go down before you go up. Joseph finds his path to the Egyptian court through the pit into which his brothers threw him. Daniel would never have walked amid the bronzed lions that adorned the Babylonish throne if he had not first walked amid the real lions of the cave. Men who have been always prospered may be efficient servants of the world, but will be of no advantage to Christ.
II. That the religion or Christ is not a pusillanimous thing. People try to make us believe that Christianity is something for men of weak calibre, for women, for children. Look at this man. He was a logician, a metaphysician, an all-conquering orator, a poet of the highest type. I have never found anything in Carlyle, or Goethe, or Herbert Spencer that could compare in strength or beauty with Paul’s Epistles. I do not think there is anything in Sir William Hamilton that shows such mental discipline as you find in Paul’s argument about justification and resurrection. I have not found anything in Milton finer than Paul’s illustrations drawn from the amphitheatre. There was nothing in Emmet pleading for his life, or in Burke arraigning Warren Hastings, that compared with the scene before Agrippa. A religion that can capture a man like that must have some power in it. Where Paul leads, we can afford to follow. I am glad to know that Christ has had in His discipleship a Mozart and a Handel in music; a Raphael and a Reynolds in painting; an Angelo and a Canova in sculpture; a Rush and a Harvey in medicine; a Grotius and a Washington in statesmanship; a Blackstone, a Marshall, and a Kent in the law; and the time will come when the religion of Christ will conquer all the observatories and universities, and philosophy will, through her telescope, behold the morning star of Jesus, and in her laboratory see that “all things work together for good,” and with her geological hammer discern the “Rock of Ages.” Oh, instead of cowering when the sceptic talks of religion as though it were a pusillanimous thing, show him the picture of the intellectual giant of all the ages prostrate on the road to Damascus; then ask your sceptic who it was that threw him. Oh, no! it is no weak gospel. It is a glorious, an all-conquering gospel; the power of God unto salvation.
III. That a man cannot become a Christian until he is unhorsed. We want to ride into the kingdom of God just as the knight rode into castle gate, on palfrey beautifully caparisoned. We want to come into the kingdom of God in fine style. No crying over sin. No begging at the door of God’s mercy. No, we must dismount, go down in the dust, until Christ shall, by His grace, lift us up, as He lifted Paul.
IV. That the grace of God can overcome the persecutor. Paul was not going, as a sheriff goes, to arrest a man against whom he has no spite. He breathed out slaughter. Do you think that that proud man on horseback can ever become a Christian? Yes! There is a voice from heaven uttering two words, “Saul! Saul!” That man was saved; and so God can, by His grace, overcome any persecutor. The days of sword and fire for Christians seem to have gone by; but has the day of persecution ceased? No. That woman finds it hard to be a Christian while her husband talks and jeers while she is trying to say her prayers or read the Bible. That daughter finds it hard to be a Christian with the whole family arrayed against her. That young man finds it bard to be a Christian in the shop when his companions jeer at him because he will not go to the gambling hell or the house of shame. But, oh, you persecuted ones, is it not time that you began to pray for your persecutors? They are no prouder, no fiercer than was this persecutor. God can, by His grace, make a Renan believe in the Divinity of Jesus, and a Tyndall in the worth of prayer. John Newton stamped the ship’s deck in derisive indignation at Christianity only a little while before he became a Christian. “Out of my house,” said a father to his daughter, “if you will keep praying”; and, before many months passed, the father knelt at the same altar with the child.
V. That there is hope for the worst offenders. It was particularly outrageous that Saul should have gone to Damascus on that errand. The life and death of Jesus was not an old story as it is now. He heard parts of it recited every day by people who were acquainted with all the circumstances; and yet, in the fresh memory of that scene, he goes to persecute Christ’s disciples. Oh, he was the chief of sinners. No outburst of modesty when he said that. He was a murderer. And yet the grace of God saved him, and so it will you. There is mercy for you who say you are too bad to be saved. You say you have put off the matter so long. Paul had neglected it a great while. You say that the sin you have committed has been amid the most aggravating circumstances. That was so with Paul. You say you have exasperated Christ, and coaxed your own ruin. So did Paul; and yet he sits today on one of the highest of the heavenly thrones.
VI. That there is a tremendous reality in religion. If it had been a mere optical delusion over the road to Damascus, Paul was just the man to find it out. If it had been a sham and pretence, he would have pricked the bubble. And when I see him overwhelmed, I say there must have been something in it. And, my dear brother, you will find that there is something in religion in one of three places, either in earth, or in heaven, or in hell. (T. De Witt Talmage.)


The difficulties in the narrative
There are three accounts of the conversion of St. Paul, and they are all in this book. The first is the account of Luke here; the two others are by Paul himself—one to an infuriated mob in chap. 22, the other before Agrippa in chap. 26. Let us—
I. Examine the apparent discrepancies in detail.
1. In one account the companions of Saul fell to the ground; in the other they stood wondering and astonished. But—
(1) It is not at all unlikely that in the journey from Jerusalem some were on horseback and some on foot. This is the common way of making up companies in the East. I once saw a caravan, coming out of the desert into Cairo; some were upon camels, some on asses, many were walking. They had all been to Mecca and back. Those who fell, therefore, in one narrative would be those mounted; those who stood in the other would be the travellers on foot.
(2) But, again, at the first shock all might have fallen, and those who were the farthest from the centre might have sooner recovered themselves, and have been standing astonished even when Saul was still lying upon the earth.
2. In one account it is said the companions of Saul did not hear the voice that spake, and in another that they did hear. Now, do you think that twelve men of common honesty and common sense would find much difficulty if there was such a discrepancy as this between two witnesses who were giving their evidence before them? The slightest cross examination would bring out the fact that in the one case what was heard was a sound, something inarticulate, mysterious, and that in the other they did not hear the words, the distinct utterance that was given. And further, the difference in the word “voice” in the two passages involves this explanation. In the one case the import is that they heard (the sound) “of the voice”; in the other, that they did not hear “the voice” itself—what was said.
3. In one account Ananias is described as “a disciple,” and all that he says, and all that is said of him, is in harmony with that; in another account he is described as “a devout man according to the law,” and everything that is said of him, and that he says, is in harmony with that. Well, the one account is not contradictory to, but only supplementary of, the other. But besides that, there is beauty and propriety in the different way in which Ananias is spoken of in the two cases. In the first case, where he is spoken of as being “a disciple,” is in St. Luke’s history of him. St. Luke was a Christian writer, writing a Christian history for Christian people, and therefore he naturally put forward the Christian side of Ananias. In the other case St. Paul is addressing an infuriated Jewish mob, all zealous for the law. With admirable tact, therefore, he endeavours to conciliate them, and he naturally puts before them Ananias’ Jewish side.
4. In one case it is said that Jesus directed Paul to go into the city, and “it should be told him what he must do”; but when he is addressing Agrippa, Paul himself seems to speak as if Jesus had said to him a great deal more. Paul, I think, did not receive at the moment of his conversion, from the lips of Jesus, all that he says to Agrippa; but he did receive it all, either direct from Christ or through Ananias as commissioned by Him. In addressing Agrippa his one object was fully to set before him his apostolic commission. The substance and the source of the truth were what was important; and Paul, without attenuating his address by enumerating times and places and circumstances, exercises his common sense in so putting the matter before the king as to fix his attention on the authority and the scope of the ministry he exercised.
II. Some observations arising out of them. Note—
1. The nature and characteristics of human testimony. If two witnesses express themselves precisely in the same language, word for word, it is suspicious. What we look for is substantial agreement with circumstantial variations; such variations constitute, not the weakness, but the strength of the testimony. We have human testimony in this book. Inspiration in respect to some things was necessarily verbal, but, had it always been that, you could never have two accounts of anything. And, moreover, if the guiding inspiration had to be such that every word was to be exactly just that which was uttered, then you have no human agent, with his freedom and intelligence, giving his evidence, but exclusively the dictations of the presiding mind, and these mechanically conveyed. A mere automaton might have been set in motion to do that. On this hypothesis the Bible might have been photographed, and that, too, in human language, by a Divinely directed, material force. You have something better than that. You have Divine thought; but you have that communicated by conscious and active minds. Of course, if we had the witnesses before us, we should soon be able, by a little cross examination, to harmonise their statements.
2. These three different accounts were all written by the same hand. Though the first account only is in the words of Luke, the others being in the words of St. Paul, yet Luke wrote them all down; they lay before his eye; he could compare them as we do. Luke was a man of education and intelligence; of disciplined faculty and sound judgment. Now, if he had included what was inherently contradictory in a book written for the express purpose that those who read it should know the certainty of the things in which they had been instructed, do you suppose that he would not be conscious of the discrepancy? And do you not see that it was in his power to remove it? He could easily have made the accounts harmonise. But he did not think it worth while to do it. (T. Binney.)


Acts 9:10-18

And there was a certain disciple at Damascus called Ananias.
Ananias of Damascus
1. Most people have watched a little steam tug busily towing some great ship down stream or out into the sea. The tug is almost extinguished by the giant hull that floats behind, and returns unnoticed into port, while, observed of all observers, the big ship spreads her white sails to the breeze, and, like a noble bird upon the wing, speeds her silent but majestic flight across the waves. The conversion of Saul, and the glorious work which he achieved, are household words in our Christian communities, and evidences of our Christian faith. Every one is familiar with the start of that goodly vessel, with the voyages it made, and the precious cargoes which it carried. But that ship also had its steam tug, who appears at the crisis, does the work appointed to Him and then vanishes.
2. How a Christian Church had grown together at Damascus we know not; but some of the scattered disciples, doubtless, fled thither after Stephen’s death, and converts were added from among the native Jews. Thus far Jews and Christians seem to have lived on peaceable and even friendly terms, far removed from the controversies of Jerusalem. Ananias himself was universally respected. He was known as “a devout man according to the law,” and “had a good report of all the Jews which dwelt in Damascus.” Such are the men whom our Lord loves to employ, men of unblemished character, “sanctified and meet for the Master’s use,” etc.
3. It does not follow that Ananias held any official position in the Church. We have a perfect right to consider him a private Christian, with no special gift of public speech or pastoral authority, but holding the warrant which belongs to all disciples, to preach the gospel. Ananias’s commission is only what may come to any one of us, and for which we should be prepared. True, the Lord spoke to him “in a vision”; but He may speak with equal emphasis by the whisper of His Spirit, or the indication of His providence; and our attitude, like his, must be that of the girded loins and watchful eye—“Behold, I am here, Lord.”
4. The work prepared for Ananias is now unfolded to him. In the “street called Straight” stood a house, belonging to a well-known citizen, Judas; and there lies a blind man, wanting help, which Ananias is to give. The man is expecting him: for he too has had a vision of such an one coming. And mark the motive for going. “Behold, he prayeth”; that is the sight which attracts the eye of the Lord, and ought to kindle the zeal of the disciples. Are you beginning to pray? The ear of Christ has caught the sound. It comes floating up to the high heavens, through all the thunder of the angels’ adoration, and the ceaseless murmur of the universe, heard as surely as an infant’s cry reaches the mother’s ear amidst the bustle of the house. He sees you; and He will stir up some Ananias to come to you.
5. The street is called Straight, the house is the house of Judas, and so far all is plain; but the man in the house—what is his name? The sound of his name fell like a thunderbolt; “inquire for one called Saul of Tarsus.” Shall Ananias put his head into the tiger’s mouth? Shall he carry the pearl of the gospel and east it down at the feet of its bitterest calumniator? “Lord, I have heard by many of this man,” and I had rather have nothing to do with him! How often has the same answer started to our lips at some distasteful call of duty. But these difficult errands are really our noblest opportunities. “Go thy way,” Ananias; thou art to have part in a work with the fame of which the world shall ring! That persecutor is “a chosen vessel unto Me.” To that devout disciple it is granted to take Saul of Tarsus by the hand, to introduce him into the Church, and to send him forth upon his mission of self-sacrifice. May there be no such honours waiting for us? John Bunyan was first enlightened by the simple Christian talk of some poor women, spinning on the summer’s evening at their cottage doors. Sir Hope Grant is said to have been brought out of utter indifference by overhearing a group of private soldiers at prayer. The mouse lets loose the lion. Only let us cultivate simplicity and faith, and yield a prompt obedience to the call of duty, and to us too may fail some glorious trophy of Divine favour.
6. Brave believer as he was, Ananias reached the house, and found the man. He seems like some skilful and friendly physician in his treatment of the difficult case, and shows us how to deal with the inquiring.
(1) Before him lies the man whose hands have been imbrued in Christian blood. He would have had Ananias himself in prison before now, if he had not been hindered. But it is all forgotten and forgiven. Friendly hands are laid on those blind eyes, and a voice, full of pathos and pity, says, “Brother Saul!” The salutation with which one Christian was wont to salute another—breathing so different a spirit from rigid Pharisaism. It seemed to take in the poor forlorn sinner to a family fireside, with its warmth and light. If we want to do men good, they must be our “brothers.” Never stand, like some old pillar saint, on your high pedestal of virtue and talk down to the people at your feet. Go and sit at their side; put your hands on them; make them feel at home with you; and even if you have to do with the most wicked, speak to him as man to man, on the common footing of the love of God.
(2) There, is moreover, a cheerful assurance in the tone which Ananias takes. He might have come to that chief of sinners with stern words of condemnation. He comes with words of hope and with acts of blessing. The falling of the scales from Saul’s eyes was but a symbol of the spiritual enlightenment which Ananias was permitted to bring to his benighted soul.
7. What a commission we Christians have and with what alacrity should it be done l Happy must be the surgeon who with delicate skill can give sight back to the blinded eye, and bid it look out once more on sky and earth, and springing flowers, and human faces. But higher and happier still the calling of the disciple, who may send forth a brother man rejoicing on his pilgrimage to the eternal sunshine of heaven.
8. Nor does Ananias reckon his task yet complete. We preach the gospel to men, and then too often let them go. It matters much to a young disciple that he should be clearly told what to do next. And now to Saul’s eager inquiry, “Lord, what wilt Thou have me to do?” comes the appropriate answer, “Arise and be baptized,” and then, “join thyself to the disciples.” Was it not a joyful day when Ananias entered the Christian assembly, leading by the hand that changed and humbled man, and witnessed the good profession which he made? And have you been the means of guiding a soul to Christ? That is good; but now complete your work. Bring your friend into the Church, among fellow Christians, whose experience may instruct and edify him, and with whom he may find a spiritual home. (W. Brock, jun.)


The good Ananias: a lesson for believers
I. The man.
1. He was simply a private person. He is not described as pastor, or evangelist, or deacon: yet he was the channel for communicating the Holy Ghost to the great apostle. The Lord did not send to Paul an apostle, lest any should have said that Paul received his commission at second hand from those already in office. I see in many of you special qualifications for certain uses, which your being church officers or preachers might take from you.
2. He was a disciple. He sat at Jesus’ feet and learned of Him, and therefore was ready to instruct Saul. How can you teach others that which Christ does not teach you?
3. He was “a devout man” (Act_22:12). Nowadays we greatly need more devout men, men of prayer, devoted men: for the strength of the spirit of man lies in fellowship with the Spirit of God. And he that has power with God will not fail to have power with men.
4. He had “a good report of all the Jews which dwell in Damascus.” They hated Christians, but they could not help respecting this devout man. The world had then, as it still has, a respect for those who walk with God. If we are to be useful to our fellow men we must deserve their esteem.
5. He was thoughtful for the Church of God. He was grieved at the afflictions of the saints in Jerusalem, and he feared for his brethren in Damascus. He is the first to call Christians “saints,” or holy ones. He had evidently noticed with delight this point of their character. All the servants of God should take an interest in the condition of the Church. It is one mark that a man is right towards God when he is right towards the family of God.
II. His posture. He was familiar with the Old Testament, and remembered how the Lord said, “Abraham,” and the patriarch answered, “Here am I,” and how Samuel and Isaiah said the same. Did not this indicate that—
1. His heart was responsive to the Divine voice? God speaks to us many times and gets no answer. Happy is he who can say with David, “When Thou saidst, Seek ye My face,” etc. If there be a call to duty, or a prompting to sacrifice, does your spirit say at once, “Here am I”?
2. He was ready. He did not ask, “What for?” but “Here am I,” ready for anything. Are we free from reservations? Whatsoever the Lord saith to us, are we prepared to do it? What drawbacks there often are! But blessed is that man who says “Ready, aye ready!”
3. He was all there. “Ananias.” “Here am I.” In prayer, in singing, how often it happens that the mind is wandering—we are not there. There is such a thing as preaching, and doing service for God with a portion of yourself. I often see upon a sunny wall a chrysalis, and when I go to take it down, I find that the summer’s sun has shone upon it and the insect has developed, and left nothing but an empty case behind. How often in the pew we find the chrysalis of a man, but where is the man? Wait till tomorrow morning, and see him in his shop; there is the man; or, to follow up the figure, there is the butterfly. But if ever a man ought to be all there, it is when he is called to the service of God. He should marshal all his faculties, and every faculty should reply, “Here am I.” The whole of a living man is something worth having, but a fragment is only fit to be buried.
III. His direction. When he had thus said, “Here am I!” the Lord gave him his orders in detail. I do not say that the Lord will give us orders verbally, and I would have you not mistake your own whims for God’s voice; but I do say believe that God’s voice is calling you to that service which providence places in your way. God still guides His servants when they are willing to be guided. Ananias had his orders as to—
1. Where he should go. The Lord knows the street and house where the sinner lives who is to be blessed by you. Only wait upon Him, and if you go in His name He will take care that you are not sent to the wrong person.
2. To whom he was to go. The Lord knows the individual whom you are to bless, and all about him. Though you have no verbal directions, yet the person who falls in your way, if you will but seek to do God’s work to him, will turn out to be the person whom God intends you to bless.
3. When to go. Perhaps he had not yet left his bed, for it was a vision of the night; but he was to “Arise and go.” God’s errands are so important that we must not delay their performance. Why he was to go. Because the Master was there already. God had inspired the prayer of the blinded persecutor, and now he was about to answer it by Ananias. Where God has ploughed we are to sow. Of that preparation you know but little, but your own duty is clear enough.
5. What he was to do when he found Saul; he was to lay his hand on him. There is a great deal in the touch of an earnest man. If you stand half a mile off from a man, and throw the gospel at him, you will miss him; but if you go close to him, and lay hold upon him, and show that you have an affection for him, you will, by God’s blessing, lead him in the right way.
IV. His difficulties. These were—
1. Very natural. There is a promise that the leopard shall lie down with the kid, but it is not surprising that the kid should at first shrink from the monster; and so this simple-minded man was startled at the idea that he was to visit the malicious man who had sought the lives, of Christians.
2. Were such that he could tell the Lord about them; and whenever you feel any difficulty, if you can lay it before the Lord in prayer, there may be unbelief in it, but there will be no wilful sin in it.
3. Unfounded. If he had thought for a minute he would have concluded that if Saul prayed he must have ceased to persecute. Do we not lose opportunities of doing good by dwelling too much upon the past characters of those to whom we are sent? Utterly hopeless people are often the most hopeful when we have faith enough to approach them. Be hopeful that He who placed this sinner in your way and you in the sinner’s way has designs of love which are about to be accomplished.
V. His comfort. The Lord reassured His servant by reminding him—
1. Of the doctrine of election. “He is a chosen vessel unto Me.” Here was one whom God had chosen to bless, though Ananias knew it not.
2. That He had chosen this man to a great purpose. “To bear My name among the Gentiles.” A great sinner is to be made a great saint. A great opposer is to become a great labourer. Who knows how largely God may use the sinner whom we seek to save? You teachers may be teaching Luthers or Melancthons, holy men and women who shall serve the Lord abundantly.
3. That He would go with him—“For I will show him,” etc. You are bidden to teach an individual and you fear that you have no strength, and, therefore, you cry, “Lord, I cannot show this man the truth.” The Lord replies, “I will show him.”
VI. His obedience. It was—
1. Prompt. He went his way with all speed.
2. Exact: he entered into the house, and, putting his hands on him, said, “Brother Saul.” He did as he had been bidden. And if I deliver my Lord’s message just as He gave it to me, then my Lord is responsible for the success of it, and not myself.
3. Loving. “Brother Saul.” You cannot win souls by putting on a morose countenance. Do not be afraid to call the individual “Brother”; but take care that you mean it. Ananias did not use the term as a cant expression, but his spirit and feeling were brotherly.
4. Wise. He did not pompously say, “I am an ordained official, and therefore speak with authority”; but “The Lord, even Jesus, that appeared,” etc. When he alludes to Paul’s former course, he only gives a hint of it—“the Lord that appeared to thee.” He does not say, “as thou camest to persecute us,” but he allowed conscience to do its own work. He gives the items of his errand—“that thou mightest receive thy sight and be filled with the Holy Ghost.”
5. Faithful. “Arise, and be baptized, and wash away thy sins.” The tendency with many is to say nothing upon that point.
VII. The results. They were—
1. Immediate; for Paul received his sight, was comforted and baptized at once.
2. Extensive; for this Paul became a preacher of the gospel to every land. Go ye, then, wherever God sends you. Everybody is not a Paul, but yet you may find a Paul among your converts. The pearl fisher plunges into the sea; he does not know whether or no he shall bring up a pearl that will decorate an emperor’s diadem, but he searches the deeps in that hope. No matter though the fisherman himself may be coarse and rugged, yet he may light upon a priceless pearl. And you, whoever you may be, plunge into your work with whole-hearted devotion, and you shall yet discover some hidden jewel which shall adorn Immanuel’s diadem. (C. H. Spurgeon.)


Acts 9:13-16

Then Ananias answered, Lord, I have heard by many of this man.
An encouraging lesson from Paul’s conversion
The conversion of Saul was one of the most remarkable facts in Christian history. It was important as a testimony to the power and truth of the gospel; as securing for the Church its ablest advocate, as giving a mighty impetus to Christian missions, and as securing for Christianity the master mind who formulated its theology and shaped its mode of thought and action. The Pauline mark will never be erased from the page of Church history. That, however, is not my business at present. I would rather remind you of the conversion of Paul as teaching the fact of the Divine interposition in the Church. God has been pleased by the foolishness of preaching to save them that believe; and it is by the communication of one earnest heart to another that men are usually converted. Such, however, was not the way by which Paul was converted. The Church has reason to believe that while she uses all the power committed to her, there will be interpositions of a power far higher than her own, which will work for her great successes. While Barak fights below, the stars in heaven shall also fight against Sisera.
I. There are other productive forces at work for the Church besides her teaching.
1. The work of the Spirit. All the success of the Church comes through Him, but have we not reason to expect that the Holy Ghost will occasionally display His power, by working apart from the ordinary agencies of the Church? We have heard of persons who have not been accustomed to attend the house of God, who have not been reading religious books, and yet in the middle of their work they have been filled with penitent and devout thoughts, and have known cases of persons intending to perpetrate vice, who have, nevertheless, been struck with certain reflections which they had never recognised before, and have been led to become men of holy lives. Why should not the Holy Spirit do so still?
2. The intercession of our Lord. Our Lord prays for those we never thought of praying for: and shall there not come to them grace in due season?
3. The incessant intercession of the faithful. Of course, this brings success to instrumentality, but there are prayers which are offered in connection with no particular agency. They are like the clouds which ascend from the sea, as the sun shines on the waves; they fall on the fields which have been sown by man, but they also drop upon the pastures of the wilderness, and the little hills rejoice on every side. Who shall say that Saul’s conversion was not traceable to the prayer of Stephen? Yet there was no distinct connection such as could be defined. Who shall say that the gatherings in Jerusalem for prayer, may not have had about them power with God for the conversion of the persecutors? Yet we do not see the same connecting link as between the prayer meeting in the house of John Mark’s mother, and the escape of Peter from prison. Pray on, for though there should seem to be no connection between your prayers and the salvation of the sons of men, yet this shall be one of the forces in operation which shall not spend itself in vain.
4. The aroma of the truth in the world. The truth is mainly spread by plain earnest statements of it, but there is also a savour in truth, whereby even in our silence it spreads itself. Where the gospel of Jesus Christ comes, it impregnates the social atmosphere, it permeates society, it has an effect far beyond its local habitation. Many men who have not yet bowed before the deity of Christ, have unconsciously learnt much from Him, and what they think to be their own is but a blessed plagiarism from Jesus. Even the philosophies of men have been all the soberer, and the laws of men all the gentler, because of the existence of the gospel. Men cannot live in the midst of Christians, and yet altogether shut out the influence of Christianity.
5. The influence of Christian life and of Christian death. Wherever the Christian acts up to his profession, those who observe him take knowledge of him that he has been with Jesus; and as example speaks more loudly than precept, we may look for very marked results. The eloquence of Christian holiness is more potent for conversion than all the speaking of Christian orators. So, too, when the ungodly sees a Christian die, that happy death will be a potent agency to arouse, to win the heart for Christ.
6. All the work of God in providence. I might truly say of the Church that the stones of the field are in league with her, and the beasts of the field are at peace with her, for all things work her good. Sickness, when it stalketh through the land, is a powerful preacher to the unthinking masses. When death has come into the house, it has frequently happened that hearts were impressed that were hard as iron before. As God sent the hornet before His conquering Israel to overthrow the Canaanites, so doth He send providences to work together, for our help, that the truth may prevail.
7. Conscience, which though sadly impaired leans to the right side.
II. From these sources we may expect remarkable conversions.
1. Those who were formerly violently opposed to the truth through prejudice. Paul was opposed to Christ not because he was opposed to truth, but because he thought that Jesus was not the Messiah. Once convinced that he was wrong, he followed the right at once; and we may hope that interpositions will occur in which the Holy Spirit will enlighten the darkness of men who are honest in their darkness, and that they, seeing the light, will embrace the gospel.
2. Those who have been doing much mischief to the good cause, and who are resolved to do still more (verses 13, 14). Do not despair of a man because he is industriously opposed. Anything is better than indifference.
3. Those who are beyond the reach of ordinary ministries. We sometimes regret that the voice of a thoroughly faithful ministry is seldom heard in the courts of kings; but for all that the Lord can reach those whom we cannot reach; He can, in life or in the dying hour, come to the hearts of men whose ears were never reached by any testifier to the truth. Paul would not have heard a preacher of Christ; but the Lord hath a way where we have none.
4. Those who will be most earnest. A man who feels that God has had singular mercy upon him, feels that being much loved, and having had much forgiven, he must render much service.
5. Those who will become profoundly evangelical. I trace Paul’s evangelism to the fact that he was so remarkably converted. He saw in himself the boundless power, the infinite mercy, the absolute sovereignty, of God; and therefore he bare witness more clearly than any other to these Divine attributes. Courage, then, the noblest minds will yet he engaged in the service of our Master. The leaders on the enemy’s side shall yet be champions in our Master’s army.
III. This occasional sinking of instrumentality answers admirable ends. This might be thought to be a dangerous thing for the industry of the Church, for some are always ready enough to clutch at excuses for leaving God’s work alone. But there are admirable reasons for the Lord’s sole working; for these interpositions—
1. Disclose the presence of the living Christ. We too often forget this, and yet the power of the Church lies in Christ. In the Romish church its power over devout minds lies in no small degree in the fact that the person of Christ is much loved and reverenced; but you seldom see Christ in any but two attitudes—as a babe in His mother’s arms, or else dead; scarcely ever is He set forth as the living Lord. That Church which, not forgetting His birth, nor His sacrifice, yet most clearly recognises that He still liveth, is the Church that shall win the day.
2. Remind us of the supernatural agency of the Holy Spirit. The tendency nowadays is to expunge the supernatural; but for all that there is a Holy Spirit. In proportion as that truth is made clear to the Church by her personal experience, the Church will be girt with power from on high.
3. Unveils many of the Divine attributes. Men so remarkably converted are sure to display the sovereignty, power, grace, and long-suffering of God.
4. Aids very much the faith of the Church. When she is beginning to droop and to sink, then it is that these remarkable conversions come in and inspirit the whole band.
5. Startles and impresses the world. What knows the world of the conversion of those who have sat in these pews ever since they were children? But let some gross blasphemer or persecutor preach the faith which once he sought to destroy, and the whole land is astonished.
IV. All this by no means lowers the value of instrumentality. For—
1. Such cases are rare. One Saul is struck to the earth; but Peter preaches at Pentecost, and three thousand are pricked in their hearts. One Colonel Gardner, on the night he was about to commit a great sin, saw, or fancied he saw, the appearance of our Lord, and heard the words, “I have done all this for thee, what hast thou done for Me?” but there were fifty thousand perhaps in Scotland and in England at that time who were brought to a knowledge of the truth by the ordinary methods of mercy.
2. These cases involve human agency somewhere. Saul struck down, but how does he get comfort? Does that come by another voice from heaven? It might have done; but the Lord takes care that the very instrumentality which is put aside in one place shall be honoured in another, and so Ananias must be sent forth to bless the penitent. Conviction may be wrought by the Holy Spirit without means, but in the full decision somewhere or other God will use you.
3. These conversions are a provision of a most remarkable instrumentality. “I have called him”—not to be a singular article for exhibition—but “to be a chosen vessel unto Me to bear My name among the Gentiles.” Remarkable converts become themselves the most indefatigable servants of God. (C. H. Spurgeon.)


Undue alarm at evils
I. We live in a day of bold, aggressive wickedness, as personal, public, palpable as that of Saul, e.g., Sabbath breaking, licentiousness, intemperance, infidelity, gambling, corrupt literature, etc.
II. The civil authorities sanction and uphold or fail to suppress these curses, as in the case of Saul.
III. Like Ananias, Christians and moral reformers are unduly alarmed at the power and civil authority of these evils. Right is mighty and will prevail (Eph_6:10-20).
IV. Like Ananias we should lay aside our fears and timidity, and, seeing the right, go out and meet these foes face to face.
V. How shall we do this great work.
1. By earnest personal effort rebuking sin.
2. By combined and consecrated Christian effort.
3. By invoking civil as well as Divine power. Prohibition of wrong is God’s law, and professedly man’s also. Politicians cannot or will not save us. (T. S. Love.)


Acts 9:15

He is a chosen vessel unto Me.
A chosen vessel
I. Its material. All the vessels in your house—the strong bowls, the fine vases, and the china tea cups—are made of earth, though some soils suit the potter better than others. And so the whole world is the Great Potter’s field, and Christ’s “chosen vessels” were all at first of the earth, earthy. The apostle tells us that he was the chief of sinners, and that he owes all to the grace of God. What hope for all! Splendid vessels are now made from mere rubbish, broken glass, and old bones, and so the Divine Potter’s art can triumph over the rudeness of the most unpromising materials.
II. Its maker.
1. That beautiful cup is not self-made. The potter took the clay, tempered, moulded, baked, painted, and fired it, and then put his mark upon it. And Christians “are His workmanship, created in Christ Jesus.” I have known a boy saying to his minister, “Please will you convert me too.” “I am one of your converts,” a man smelling of whisky once said to Rowland Hill. “I can believe it,” replied Mr. Hill, “you look very like my bungling work.”
2. In making chosen vessels, the potter attends to the chief parts of the work himself; for all depends on the skill of the workman. With his own hand he mixes the materials, and trims the fire.
3. The potter must also have complete power over the clay, and travellers in the East notice how thoroughly it is in his hands. Many vessels are made partly of flint or granite, but these rocks have first been ground into the softest powder. And Christ’s chosen vessels are all fashioned in contrite hearts. Contrite means rubbed together and made soft, exactly as stones are ground into the softest clay in our potteries. And youth is the yielding and moulding time in life. The world has a strange power of hardening the soul into an unbending frame.
III. Its use.
1. None of Christ’s vessels are for ornament only, they are all “meet for the Master’s use.” A great house has some choice vessels, preferred for their size, strength, or beauty. Such a vessel was the apostle. Christ’s name was the water for the thirsty and balm for the wounded, and Paul was the vessel in which that heavenly treasure was carried round and offered to all. But the humblest vessel has its use. A poor broken cup may hold the water that saves the life of a dying man, and the humblest Christian may carry Christ’s name to a perishing sinner.
2. The vessel of the heart is already full, and must be emptied ere it can be filled with this heavenly treasure. The Rev. Narayan Sheshadri tells us that as a young Brahmin he was full of pride and self-righteousness. But as he began to think for himself he was emptied of one thing after another, till he was left with nothing in which he could trust. Then the name of Christ filled his soul, and he longed to bear it to the heathen around him (comp. Php_3:4-9).
3. Again, an emptied vessel cannot be filled unless it be rightly set and open a-top. It is a Chinese saying that “the light of heaven cannot shine into an inverted bowl.” Let your soul be opened heavenwards widely and hopefully, and then the abundance of grace will fill and warm your whole being.
IV. Its beauty.
1. Our makers of vessels strive to unite the useful and the beautiful. Our text may mean that Christ’s name was to be carried on as well as in the vessel, just as the costly vases in palaces bear the name and fame of the maker before kings. Bernard Palissy once saw a white enamelled cup, and resolved to discover the secret of so beautifying vessels. He spent all his money and sixteen years of his life in making the discovery. He was often at death’s door, had burnt all his furniture for fuel, and his body was lean and dried up from hard work. At last he made some of the chosen vessels, and these have borne his name among nations and kings even to this day. Thus Paul bore his Creator’s name far and wide, and multitudes “glorified God in him.”
2. Christ’s vessels are not all made in one mould. Every Christian should have a beauty of his own, and the charm of that beauty lies in its individuality. Some of the most beautiful of Christ’s vessels are found among day labourers and cottagers. Many a face deformed by lifelong hardship and disease has been brightened outwardly from inward joy and goodness. The coarsest features have often been adorned by the beauty of the soul within. Such was the case of Joan of Arc, who, the historian says, grew beautiful when the great idea entered her.
3. You can hardly believe what efforts great potters have made to add beauty to their vessels. A Duke of Florence spent ten years in discovering the way to make porcelain. Louis XIV was so interested in this work that, greatest monarch in Europe as he was, he seriously proposed becoming a potter himself. Many have reached perfection in this field, and have ennobled clay as if by miracle. Their masterpieces have an incorruptible beauty; no liquid can stain them, no fire can blacken them, no knife can scratch them. Yet they are as smooth to the touch as an infant’s flesh. Place a candle behind them and they resemble a fine face lighted up with the best emotions. If potters have done so much for clay, shall they not condemn us if we do not earnestly seek to have the beauty of the Lord our God upon us? If a heathen philosopher reproached a rich man with having silver plate and earthenware principles, should we not reproach ourselves that we are so eager to possess every sort of beauty, except the beauty of the soul? When shall the “beauty of holiness” find as passionate admirers as the beauty of art has in all our cities? Piety is the finest art under heaven. Many there be who say, “A thing of beauty is a joy forever,” yes, this chosen vessel is a joy forever to its possessor and to all beholders who know its worth.
4. The secret of making some choice vessels has been lost because it died with the man who had it; but the secret of spiritual beauty is open to all. God is the Great Beautifier, and He will perfect what He begins. He will give the finishing touch to His chosen vessel—perhaps in the sacred fires of affliction—and, having thus perfected its comeliness, He will place it in His mansions above. (J. Wells, M. A.)


Vessels chosen, charged, and used
I. A vessel.
1. The world is full of the instruments which God employs. Every flower, leaf, tendril is designed and fitted for carrying on some process in the vegetable economy.
2. In animals every member of the body is a tool with which Creator and creature alike work. The eye, ear, tongue, foot hang at hand in the workshop ready for the worker’s use.
3. Each separate part of creation, again, is an instrument of God. The internal fires of the globe are His instruments for heaving up the mountains and making the valleys. The clouds are vessels carrying water from the ocean to every portion of the thirsty land. The rivers are waste pipes for carrying back the soiled water that it may be purified for subsequent use. The sun is an instrument for lighting and warming a troop of revolving worlds, and the earth’s huge bulk a curtain for screening off the sunlight at stated intervals, and so affording to weary workers a grateful night of rest.
4. Chief of all implements is man—made last, made best for his Author’s service; broken, disfigured, and defiled by sin, but, capable of working wondrously yet, when redeemed. God has not cast away the best of all His instruments because it was marred and polluted. A soul won is the best instrument for winning souls.
II. A chosen vessel. God can employ the evil as His unconscious instruments, or make them willing in the day of His power. When He had chastised Israel by the King of Babylon, he broke the rod and threw it away. In other cases He turns the king’s heart as a river of water, and then accepts the willing homage of a converted man. It was a polished and capacious vessel that the Great King wrenched from the grasp of the arch-enemy near the gate of Damascus. He was Christ’s chief enemy in the world. God looks down from heaven on this man, not as an adversary whose assaults are formidable, but as an instrument which may be turned to another use. Arrested at the crisis of its course by a hand unseen, it is turned upside down, emptied, and then filled from heaven’s pure treasures, and used to water the world with the Word of life. Saul of Tarsus, called to be an apostle, is a conspicuous example of Divine sovereignty. He did not first choose Christ, but Christ chose him.
III. A vessel unto me. Two things lie in every conversion; the man gets an Almighty Saviour, and God gets a willing servant. The true instinct of the new creature burst forth from Paul’s breast—“Lord, what wilt Thou have me to do?” The answer, sent through Ananias, indicated what he should be, rather than what he should do: “He is a chosen vessel unto Me.” We get a glimpse here of the two tendencies, the human and the Divine. I shall do, says the disciple in the ardour of a first love; thou shalt be, answers that wise and kind Master, who knows that the spirit is willing, but the flesh weak. I shall bear the vessels of the Lord, volunteers the ransomed sinner; the reply is, Thou shalt be the vessel of the Lord. It is a great thing that I should take up instruments and do a work for Christ in the world, but it is a greater that Christ should work out His purposes with me. This is our security alike for safety and usefulness. The star that is in His right hand is held up so that it cannot fall, and held out so that it shines afar.
IV. A vessel to bear My name. Paul was a vessel firmly put together, and filled to overflowing, before Jesus met him. At that meeting he was emptied of his miscellaneous vanities, and filled with the name of Christ. See an account of the whole process by his own pen (Php_3:4-8). Nature abhors a vacuum; and in nature, whether its material or spiritual department, a vacuum is never found. Each man is full either of his own things, or of Christ’s. The name of Christ is the precious thing wherewith the vessel is charged. So full was Paul of this treasure that he determined to know none other.
V. To bear My name before Gentiles, and kings, and the people of Israel. This bread of life, like the manna which fell in the wilderness, is given to be used, not to be hoarded. To be ever getting, ever giving, is the only way of keeping both the vessel and its treasure sweet.
1. The form of the expression indicates that in this ministry self-denying courage is required. Perhaps the series, in this respect, constitutes a climax. It is easier to speak of Christ to the Gentiles than to kings, and to kings than to His own chosen people. In our day, too, there are various classes who need the testimony of Jesus. Those who possess it should be prepared to bear it about in every place, and hold it forth in any company. If we quail where the majority profess to be on our side, what would have become of us if our lot had been cast when its disciples were obliged to comfort an adverse world? But perhaps we should not speak of more courage being required to maintain a good confession in one place, and less in another: for with God it is as easy to keep the ocean within its bed, as to balance a dewdrop on a blade of grass; and the same principle rules in the distribution of grace to disciples of Christ. Without it the strongest is not sufficient for anything, with it the feeblest is sufficient for all. Our martyr forefathers who were enabled to make good confession at the stake would, if left to themselves, have denied their Lord under the blandishments of a godless drawing room. Not before Gentiles and kings, etc., are we summoned to bear witness for Christ; but in a place and presence where the temptation to deny Him is equally strong. A Christian young man in a great workshop, a Christian young lady in a gay and fashionable family, is either carried away like chaff before the wind, or stands fast by a modern miracle of grace.
2. We are so many vessels labelled on the outside with the name of Christ, what we are really charged with may not be seen at a distance, or discovered in a day. Those, however, who stand near these vessels will by degrees find out what they contain. By its occasional overflowings, especially when violently shaken, the secret will be revealed. Some are looking on who do not believe that the Spirit which fills us is the Spirit of Christ; and they lie in wait for evidence to prove their opinion true. For their own sakes let them find it false.
3. But an indolent, earthly selfishness, under pretence of humility, cunningly suggests the distinction between a common ungifted man and the great apostle of the Gentiles. He was a worthy witness, but what could we do, although we did our best? If you are a sinner forgiven through the blood of Christ, in the greatest things Paul and you are equal, unequal only in the least. In the economy of grace a shallower vessel serves nearly every purpose as well as a deeper, if both are full of Christ. In nature the shallowest lake, provided it be full, sends up as many clouds as the deepest, for the same sunlight beams equally on both their bosoms. Nay, more; as a lake within the tropics, though shallow, gives more incense to the sky than a polar ocean of unfathomable depth, so a Christian of few gifts, whose heart lies open fair and long to the Sun of Righteousness, is a more effectual witness than a man of greater capacity who lies not so near, and looks not so constantly to Jesus. Conclusion: In the coarser work of breaking up His own way at first, God freely uses the powers of nature and the passions of wicked men; but for the nicer touches near the finishing, He employs more sensitive instruments. A work of righteousness is about to be done upon a jailer at Philippi. Mark the method of the omniscient Worker. The earthquake rent the outer searing of the jailer’s conscience, and made an open path into his soul. But what an earthquake could not do, God did by a renewed human heart and loving human lips. From the same chosen vessel that Ananias had visited at Damascus, the ointment was poured forth which healed the jailer’s wound. Thus God works today both in individual conversions and in widespread revivals. Bankruptcies, storms, diseases, wars, are charged to batter down the defences, and then living disciples go in by the breach to convert a kingdom or win a soul. (W. Arnot, D. D.)


Saul and Luther chosen vessels
I. How he prepared them.
1. He selected the right materials—a Pharisee for the destruction of Pharisaism, a monk for the overthrow of Popery, yet in both cases the right man.
2. He laid hold of them at the right time—
(1) When the enemies of the faith were at their strongest.
(2) When the need of the Church was deepest.
3. He forged them in the right fire. The fire was the flame of repentance kindled by the Holy Ghost, the hammer was God’s Word. By these means was Paul, as the noblest Damascus blade, forged at Damascus, and Luther in the cloister cell at Erfurt.
II. How he used them.
1. To the confusion of His enemies; Paul and Luther both warriors of the Lord, cutting swords, different from a John and Melancthon.
2. To the protection of His friends: the faithful pastorate of Paul, the loving zeal of Luther.
3. To the use of all: not by attaching ourselves to human means and swearing to human words, but by being directed to Him, whose servants and instruments Paul and Luther were. (K. Gerok.)


The character of St. Paul
I. He is a vessel. The word means either an “instrument” in the hands of the Divine Agent to carry out His purposes, or a “vessel” into which the Lord Jesus poured abundantly of His mind and His love. We are not fountains which give forth. “All our springs are in Thee.” God is an infinite Spring giving inexhaustibly forth; men are empty vessels receiving everlastingly of His fulness. The difference between men is not in their power to originate, but in their power to take in.
II. A vessel unto me, i.e., Paul was now the actual possession of Christ. Heretofore he was in the service of the great enemy, and was the ablest and the most dangerous opponent the young Church had yet encountered. But the vessel was wrested from the enemy, and henceforth is a vessel separated unto and honoured in the service of Christ.
III. A chosen vessel.
1. A choice vessel; “earthen,” it is true; but there is a great difference in the quality of even earthen vessels. Chemical analysis, it is said, discovers considerable difference in the quality of human brains. The brain of the rustic is coarse and gritty, whereas that of the man of genius is fine, smooth, silky, and sensitive. Be that as it may, Paul was a vessel manufactured with the greatest care out of the finest materials. He was “separated unto God from his mother’s womb.” God even then thought of the purpose to Which he was to be devoted, and proceeded to fashion him accordingly. The same law runs through grace as through nature—the perfect adaptation of means to ends. If God has any special design to accomplish, He always seeks to bring it about by the most suitable means. Saul would have been a public man if he had never been an apostle. He would have been an orator if he had never been a preacher. The raw material of an apostle was wrought into his original make.
2. He was chosen or ordained of God unto the work of the apostleship. “He is a vessel of election unto Me.” The doctrine of election has been wrongly taught and falsely apprehended. The Scriptural doctrine is that God chooses man before man chooses God, and the latter is only the faint echo of the former. The Divine election should be viewed in much the same light as the Divine love. “We love Him because He first loved us.” “Ye have not chosen Me, but I have chosen you.” The fundamental principle of all false religions is that man chooses his God.
IV. To bear my name. Paul bore the name of Jesus—
1. In his intellect. His capacious mind had no room for anything else. “I count all things but loss for the excellency of the knowledge,” etc. The glorified Form appearing unto him on the way to Damascus photographed itself so deeply upon his mind that it could never afterwards be effaced. “To me to live is Christ.” Sir David Brewster says that Sir Isaac Newton once gazed so steadfastly on the sun that for days after, turn which way he would, he constantly beheld the image of the sun. And Jesus impressed Himself so deeply in the “great light” on the mind of Paul that ever afterwards, whichever way the apostle looked, he always perceived the reflection of Christ.
2. In his heart. Paul may be compared to an “alabaster box of precious ointment”—the box is valuable, but the ointment is more precious. “The name of Christ is like ointment poured forth.” Paul was possessed of much genius. But only when he received the unction from the Holy One did he fill the world with his perfume. You can quote other ancient authors of surpassing beauty, but I defy you to quote any where the fragrance is so sweet and so abundant. Carry the rose about you and you will scatter scent wherever you go. And Paul’s writings are sweetly scented with leaves from the Rose of Sharon. Christ is an “offering of sweet smelling savour” to men as well as to God. A lump of clay has been made fragrant by being thrown into the midst of a bed of flowers. And although Christians in their original state are not a whir better than other men, yet by holding fellowship with Him whose “garments smell of myrrh and aloes and cassia,” they catch the fragrance.
3. In his ministry. He “shall bear My name before Gentiles,” etc. And in verse 28 we see him beginning to fulfil the prediction. What then prompted him so powerfully to bear the name of Christ to perishing millions? To return an adequate answer, two factors must be taken into consideration. The first was a vivid, heartfelt conviction of the exceeding sinfulness of sin. Where the sense of sin is weak the sense of ministerial responsibility is shallow. But the second and more powerful element was his intense love to the Saviour (2Co_5:11; 2Co_5:14). The terror moved, the love constrained. The mill wheel may be turned either by a current of water flowing underneath or else by a stream falling upon it from above. But of the two the latter is the more efficient. In Paul the two currents worked together—the terror from beneath and the love from above; and as a consequence imparted unusual impetuosity and rapidity to his revolutions.
V. Before Gentiles, and kings, and the children of Israel. The wide scope of his ministry required—
1. Certain social qualifications which the other apostles did not possess. Paul enjoyed all the privileges and exemptions of a Roman citizen. Born at Tarsus, he became master of the Greek tongue and sensible to all that was refined in classic life. A pupil of Gamaliel, he was deeply versed in Scriptural and rabbinical lore. Thus in him all that was best in the three dominant types of civilisation met—the freedom of the Roman, the language of the Greek, and the theology of the Jew.
2. Great intellectual culture. The sphere of his labour embraced all classes and ranks of men. Moses, the founder of Judaism, was “learned in all the learning of Egypt.” Paul, too, the foremost apostle of Gentile Christianity, was learned in all the learning of his own and other nations. We are here introduced to a grand evangelistic principle—the Saviour ordained the most accomplished of the apostles to be His missionary among the heathen. The greatest knowledge is always the best instructor of ignorance.
3. Much moral courage. Before, literally in the face of, Gentiles and kings. Paul would have to encounter innumerable obstacles which only the greatest courage could surmount. And perhaps true courage never towered more sublimely than in his life. Conscience was keen and strong in him, and scrupulous fidelity to its voice marks his whole career. Indomitable strength of his will is nowhere seen to better advantage than in the presence of difficulties. The eagle never soars so high as he does on the day of tempest—the wilder the gale the loftier his flight. Lord Chatham, it is said, made his crutches add to the grandeur of his oratory; and Paul, dangling his chains in the face of his judge, made the most impressive peroration in the literature of eloquence. (J. Cynddylan Jones, D. D.)

Apostolic Reformation

Nothing shall be impossible

God’s omnipotence

Luk 1:37  For with God nothing shall be impossible.

It certainly is not possible for us to be in a position where omnipotence cannot assist us.
God hath servants everywhere; and, where we think He has none, His word can create a multitude. There are “ treasures hid in the sand,” and the Lord’s chosen shall eat thereof. (C. H.Spurgeon.)


The scorn of impossibility

It is not a lucky word, this same impossible: no good comes of those who have it so often in their mouth. Who is he that says always, There is a lion in the way? Sluggard, thou must slay the lion, then; the way has to be travelled. In art, in practice, innumerable critics will demonstrate that most things are henceforth impossible; that we are got, once for all, into the region of perennial commonplace, and must contentedly continue there. Let such critics demonstrate; it is the nature of them: what harm is in it? Poetry once demonstrated to be impossible, arises the Burns, arises the Goethe. Unheroic commonplace being now clearly all we have to look for, comes Napoleon, comes the conquest of the world. It was proved by fluxionary calculus, that steamships could never get across from the farthest point of Ireland to the nearest of Newfoundland: impelling force, resisting force, maximum here, minimum there, by law of Nature and geometric demonstration. What could be done? The Great Eastern could weigh anchor from Bristol Port; that could be done. The Great Eastern, bounding safe through the gullets of the Hudson, threw her cable out on the capstan of New York, and left our still moist-paper demonstration to dry itself at leisure. “Impossible” he, cried Mirabeau, “ne me dites jamais ce bete de mot” (Never name to me that blockhead of a word). (Thomas Carlyle.)

Act 1:8  But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 

The Church is undergoing a radical transformation and reformation. There is a growing hunger for supernatural encounters with God and for more of the supernatural power of God to be released. We are in a season where revelatory experiences are increasing in frequency. More and more people are experiencing and talking about their encounters with the Lord.
Until recently, if a Christian had a vision, a supernatural encounter or an experience from God, they might not have shared their experience for fear of not being believed or understood. The Bible is filled with testimonies of people who had supernatural visions and encounters with God both in the earthly and heavenly realms. These experiences with God did not stop when the New Testament was completed. Valid experiences with God have carried on throughout church history and are increasing in these days.
God is doing amazing things in the world! We need to understand what the Word of God says about what is happening today, so we can know how to co-operate with Him and not be deceived.
In the past, the Church has been very fearful about being deceived in relation to experiencing the supernatural realms. Because of what we have seen in the occult and in the New Age


movement, we have wrongly assumed that supernatural occurrences originate with the devil. It is important to understand that revelation, truth, and the supernatural realm originated with God and not the devil. Satan is not a creator. He counterfeits what is true in order to bring many into bondage through his deceptive ways.
We have often reacted with unhealthy extremes because of failing to understand all that God made available to us. We often labelled as “deception” things that were true. We have sometimes had more faith in the devil’s ability to deceive than in God’s ability to keep us in the truth.
Some experiences that Holy Spirit will lead us into may feel unfamiliar and out of our comfort zone. This may mean that we need to work through an initial phase of awkwardness as we get used to the different ways that God reveals Himself to us. We can however, definitely expect to hear and recognize His voice more clearly over time.
Because many things we experience are often subjective, it is wise to have some guidelines that will help us understand and negotiate those experiences. Hence, this book and others like it are being released to give good foundations to build on. Close study of Scripture is also very essential for correct interpretation of what we experience.
                                                            Experiencing God
We are sometimes taught that we should not be experience oriented. But the truth is we cannot be alive without experience. Every single thing we do in life is an experience, whether combing our hair, reading a book, or praying. To live is to experience.


It cannot be otherwise. Even when we pass from this life, we continue to experience the reality of the Kingdom of God for all eternity.
Why is it said, “Don’t seek experience” when it comes to relationship with God? Many have bought into a lie perpetuated by the enemy that intends to dumb down its prey until their relationship with God is nothing more than reading a historic book. You cannot have relationship without experience. It is impossible. Although we are not to worship experience itself, it is only by experience we come to learn and know the one we are in relationship with. We know each other by experiencing things together - good and bad; by talking, observing and sharing our hearts with each other.

The Spiritual Man

                                     

                           1 Corinthians 2:15-16
1Co 2:14  But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
1Co 2:15  But he that is spiritual judgeth all things, yet he himself is judged of no man.
1Co 2:16  For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

But he that is spiritual judgeth all things, yet he himself is judged of no man.
The spiritual man
I. His character.
1. Enlightened.
2. Born of God.
3. Endued with the Spirit.
II. His privileges.
1. He judges all things.
2. Is exalted above the judgment of others.
III. The source and security of his happiness.
1. Not natural.
2. But Divine. He has the mind of Christ. (J. Lyth D. D.)


The spiritual man
I. His condition. “Spiritual.”
II. His discernment.
1. Wherein it consists.
2. To what it extends.
III. His immunity from the judgment of others; because natural men—
1. Cannot appreciate Divine things.
2. Are incompetent to form a correct judgment upon them. (J. Lyth, D. D.)


The spiritual man
I. His power to judge—
1. Arises out of an enlightened understanding.
2. Extends to all matters affecting his religious well-being.
3. And if not infallible, is guarded by the disposition to prove all things and hold fast that which is good.
4. Hence he is preserved from all serious error.
II. His immunity from judgment. He can despise the judgment of worldly men because they have no spiritual apprehension and their decisions are worthless, being over-ruled by the testimony of the Spirit within him. (J. Lyth, D. D.)


Authority in matters of religion
The religious or spiritual man, then, is characterised not by taking his religion from other men, not by living on a decision formed by others, but by a personal, private judgment of his own. Religious truth, like other truth, nay, much more than other truth, is a personal conviction, and not merely a conviction, but a judgment, part of man’s own rational being—the very life of his rational being—that in which he looks out upon and judges of men and things, when he is most conscious of exercising his own faculties. Nay, more than this, he holds this truth, not merely on his personal private judgment, but with a certain strenuous insistence upon its independence in the face of other men, even within the Christian society.
1. What is the antithesis to this tenure in conscious, personal, and rational judgment of religious truth? It cannot be what is impossible that we should hold a body of truth on the external authority of the Church, while it does not commend itself to our own deliberate judgment. We cannot disbelieve a thing in our own mind and accept it on an authority external to us. The most that is possible is that a man should take a body of truth as summarised in Church formulas, and without letting his mind work upon it at all, simply passively accept it, and externally laud it and conform to it. And no man can for a moment suppose that such an attitude towards religious truth is the attitude of the Christian. No religious truth, then, is held rightly “as a spiritual man” should hold it, which is held as a mere external dogma positively accepted. It is held only then in a way worthy of our personal responsibility when it is held with active personal apprehension, as that which is an indelible and irrefutable part of our own deliberate conviction, in the light of all the facts of experience.
2. But it is only in our shallowest moments that we shall suppose this repudiation of absolute and unconditional authority, which leaves room for an exercise of our judgment, to involve in any sense the repudiation of authority at all, or the denial that truth should be held finally on mere external authority, to involve the rejection of external authority from its proper place in the formation of our mind. Indeed, those portions of the truth which do not come under the verification of our own faculties, must permanently be held on external authority, but the authority itself must then come under verification. In no part of our life do we live so much by authority and legitimately in its own sphere as in scientific matters. I accept, for example, with no hesitation, a body of truths in physics which are considered well established, the evidence for which I not only could not produce myself, but though I believe it exists, I am, through want of sufficient training and capacity in mathematics, incapable even of understanding and appreciating. But I accept the results because on other grounds where scientific reliability is put to a test intelligible to the uninitiated, I am able to verify it, The verifications general and particular open to ordinary men appear to be quite as valid of their kind in the sphere of religion as in the sphere of science. But in religion, as in science, the authority verified in general must cover particulars beyond the scope of our personal verification. It is, for example, only reason to take on the authority of Christ truths about the future which cannot come under our present cognisance, if we have reason to believe that they come under His. But the true relation of authority and private judgment, in matters of religion, appears more clearly on a more cognate subject, the subject of morals. In morals there is a commonly recognised standard from which a man could not differ without being looked upon with almost universal suspicion—say, on the subject of personal purity and truthfulness. We hold up before each generation as it rises this authoritative standard, this “norma” of moral truth. We do not tell a man as he grows up not to think on moral subjects, not to exercise his own private judgment, but we do tell him that if he exercises it in every way aright he will arrive at an agreement with the authoritative “norma,” though the norma is a very old one, which has not materially varied since Christianity first illuminated the moral conscience of mankind, and though on non-theological ground, the basis of this moral dogma is not easily formed and stated—and if a man comes to a conclusion on morals counter to the established dogmas of purity and truth, we condemn him, not for having exercised his private judgment, but for having exercised it wrongly, conformity to the highest standard of mankind on a particular subject being taken as the test of right thinking on that subject. Indeed, unless we are prepared to identify self-will with the exercise of will, and license with liberty, and eccentricity with strength of character, we have no justification at all for putting private judgment as a contradiction to orthodoxy. The place of authority, then, is primarily and mainly in helping us to form our own judgment, We ought to bring our thoughts and feelings, our desires, into the light of the established and recognised authority, which may provisionally, and in the light of common experience, be regarded as expressing the collective wisdom, and setting the standard on the subject, whether of taste, knowledge, or religion. Our judgment ought not to be formed in an isolated, individualistic manner. It is out of committing ourselves to authority that right reason normally and naturally grows. Behind holy teachers, behind our mother’s influence, there should be the great mother, the “mother of us all.” To receive in the Church of Christ in earliest years—in education, at the time of our confirmation—a body of truth, a system of practice emphasising and embodying holiness of life, to receive it on her loving authority, and to grow up, as our faculty develops, into the intellectual recognition of her truths and practices on our own judgment—this is the moral growth of man.
3. The general principle of authority admits of a great variety of applications in matters of religion. Let us apply it to one particular state of mind. There is a very widely spread fear of committing oneself in matters of religion. A man is often deeply impressed with the need of religion. He has little doubt that the Christian life is what he wants, and to his practical judgment it appears reasonably clear that the Christian life is indissolubly bound up with the Christian motives, and that Christian motives derive their only force from positive and supernatural facts. Why, indeed, should anybody deem that the life can be severed from the truth which has moulded the life? Christian holiness has reigned supreme and final in the world of morals since its origin. And it has come down indissolubly bound up with its environment of doctrines, sacraments, ministries in the Christian society. In the strength, more or less, of these thoughts, there is many and many a man who feels the attraction of the Christian Church: its appeal. It seems the true home of what is best in him and those about him. But it is so much to commit oneself to—is it all true?—Crede ut intelligas is the Church’s reply. The understanding of spiritual things can result only from experience, and experience involves faith as its basis. “If any man willeth to do His will, he shall know of the doctrine.” “This is the work of God, that ye believe on Him whom He hath sent.” The self-committal of faith must precede and be the basis of the satisfaction of the intellect. Well, is this unreasonable? Does it not appear on a little reflection that taking things on trust does in every department of life precede verification? The pure Pyrrhonist who professes to regard certainty about anything as unreasonable is the only person in theory who rejects the ultimate basis of faith. In the commonest knowledge of external nature is involved the taking on trust an objective reality which corresponds to the imitations of sensation. “It was pointed out,” Mr. Spencer says, “when treating of the data of philosophy, that we cannot take even a first step (in knowledge)without making assumptions, and that the only course is to proceed with them as provisional, until they are proved true by the congruity of all the results reached. Apply this principle to the sphere of religion, where its application is more complete, and it gives just what we want, the crede ut intelligas. And do we suppose that we are in danger of really dwarfing our capacities for originality, our faculties of criticism, by such temporary suppression of them? On the contrary, is not the principle which Hegel used to inculcate in regard to education profoundly true—that we empoverish and reduce our faculties by a premature exercise of criticism, judgment, originality? Will, not intellect, is the basis of life. Self-conscious intellect belongs to the second stage, not the first. Faith is as legitimate a faculty of man as intelligence. It has its special exercise in realising man’s moral and spiritual being. Why should we be ashamed of it? Why should it be apologised for? Thou shalt understand, but thou must first believe.
4. The scheme of Christian truth coheres. To a Christian believer who has advanced to any measure of understanding the whole is one and indissoluble. He recognises that it would be unreasonable to pick and choose; he recognises the coherence of the same sort of means by which we recognise the similar connection, far beyond our personal knowledge, in the department of science. Thus he abides under the shelter of the whole creed. He takes it on trust as a whole. The Christian Church seems to his spiritual faculties eminently trustworthy. He waits while the “Spirit leads him into all the truth.” That is, he waits while in the growing experience of life, in the vicissitudes of failure and success, of joy and suffering, of growth and manhood, point by point, the truth becomes realised to his experience and his understanding. What was obscure is cleared up. What might have seemed at one time unnecessary is seen to have been wanted. If anything remains yet outside the sphere of his own personal verification, the processes of his past life warrant him in believing that the future will give it its place. There comes to hand—at this moment in a recent biography—a beautiful instance of the way in which one who stood wholly outside the Christian creed, and, as far as can be judged, by little or no fault of her own, came gradually within the bosom of the Church of Christ, and knew her Lord. Ellen Watson was a brilliant mathematician. When at the age of twenty she was a pupil of Professor Clifford, at University College, in London, and loved with the deepest respect and affection to speak of him as “the Master,” he in his turn had a high admiration of her abilities, “believing,” as we are told, “that she possessed the rare faculty for doing original work in his science; indeed, he even looked forward to her becoming known some day as a discoverer or originator in mathematics.” Her position in regard to religion at that time is thus described: “The one absorbing passion of her mind was the love of positive truth, and this love was guarded by an almost severe morality of the intellect, which made her fear, above all things, every kind of illusion and self-deception. She dreaded, as an intellectual sin, the giving to a wish or a hope or a dream of the imagination the subject and influence of a conviction. Mathematics, by its strictly logical conclusions, and natural science, by its severe experimental tests, commended themselves to her high intellectual integrity as the greatest and best of all teaching, while at the same time they best satisfied the craving for positive truth which filled her soul, so that she delighted in resting on their conclusions as on an immovable basis. ‘I do not need religion,’ she often said at that time; ‘science thoroughly satisfies me.’ For, judged only as to the satisfaction afforded to the reason, religion appeared, by the side of positive science, as a collection of dim, uncertain facts mixed with conceptions of the imagination.” The certainty of science “gave peace to her intellectual conscience; all else seemed misty—delusive.” Within five years she died at Grahamstown, but with words very different on her lips, the words of triumphant faith and praise which make up the Church’s “Gloria in excelsis,” and with the Church’s viaticum for her journey into the unseen world. The biography is mainly an account of the converson of her mind. It was a progress without a break. She lost nothing she had ever had. No part of her hold on scientific truth, her trust in scientific method, ever vanished. She did but, as she described it, gradually wake up in a larger world and found that the spiritual truths which she held by faith, though reached, it is true, by a different process, were still the “crowning knowledge of all that she had won before, perfecting and completing what was otherwise rudimentary and broken.” The premature death of her master, Clifford, and the discipline of sorrow and suffering, rudely shattered the completeness which she had at first assigned to the life in the mere visible world. The imparious exigencies of an awakened spirit forced her into the sphere of spiritual and supernatural facts. The recognition of the Divine Fatherhood came slowly but surely upon the mind. Through Divine Fatherhood came the belief in the Divine Sonship manifested in Christ, and while she was yet far off any clear grasp of the accuracies of the Christian faith, the Christian Church presented itself to her as embodying the truth, and satisfying man’s obvious need for order, for spiritual shelter, for unity. She had none of that intellectual vanity which keeps clever people from confessing themselves wrong; none of that pride which makes us preserve our isolation. She desired to have perfect fellowship with the common Christian life. She accepted the Church in practice. She presented herself for confirmation. She sought and found in South Africa the fellowship of the saints in the Church. Authority presented itself to her, and was accepted by her just in the shape of something which embodied what her soul wanted. She recognised the truth, so hard to the natural will, that we must surrender ourselves, merge ourselves, if we are to find our true selves. (C. Gore, M. A.)


Spiritual judgment
The epithet pneumatikos as applied to believers is significant and comprehensive. It does not mean rational as opposed to sensual. It is the indwelling of the Spirit that gives character to the believer. The Spirit has an illuminating power, so that new discernment is imparted to the soul. This does not arise from light shed on the object, but from the effect produced on the mind. Its faculty of vision is restored; its eyes are opened. Before it was blind—not rationally so as not to perceive truth in its logical relations, nor morally so as to be insensible to moral distinctions, but spiritually so that it cannot discern the things of the Spirit. The case of the Jews in their judgment concerning Christ is an example. They saw that He was a wise man, that He was just, benevolent, and kind. They understood His words, but had no such discernment of His character as enabled them to see the glory of God as it shone in Him. The effect, therefore, produced in the mind is the ability to discern the things of the Spirit. Hence—
I. There is a coincidence of judgment between the believer and God. What God declares to be true the believer sees to be true. He acquiesces in the judgment of God as to sin, the method of salvation, the person of Christ, the doctrines of grace, the reality and importance of eternal things. So in his judgments of men. Those whom God approves the believer approves. This is the ground—
1. Of the unity of faith among believers.
2. Of the unity of fellowship; so that all Christians recognise each other.
3. Of the authority of the Church, and of the only legitimate authority of tradition.
4. Why schism is a sin.
II. There is also a coincidence of feeling, i.e., the spiritual love what and whom God loves, and hate what and whom God hates. The friends of God are their friends. This is the reason why they have a common experience, and why they love each other as brethren.
III. There is a conformity in the life of the believer with the will of God. He does what is in accordance with the mind of the Spirit. This is the ground of the community of worship. They all walk by the same rule and worship the same God and Saviour.
IV. All relievers are united so as to form one body. (C. Hodge, D. D.)


Spiritual judgment
its range.
I. “He that is spiritual judgeth all things.”
1. It is not said that he judges all men, or any man; he has his opinion as to their views; but in regard to their persons, “to their own Master they stand or fall.” “Judge not, that ye be not judged.” Spiritual judgment, then, has to do not with persons, but with things. Still, does it absolutely judge all things? It is clear that it will not make a man acquainted with the truths of science, or the facts of history, or the details of business. Many a great statesman has had very little spiritual judgment. It will not make a man a skilful Biblical critic, nor a profound theologian.
2. Paul speaks of those things which come within the sphere of the spiritual nature. The Spirit of God reveals to the soul a world which lies both within the present and outside it. It is in a hidden chamber whose existence we dimly felt, but which God’s Spirit makes known to us; and this chamber has in it a window which looks out on a new and infinite universe. We do not know ourselves, our fall and possible rise, our sin and salvation, until we are taken in there. This world may seem to those who have not been in it a narrow and poor and almost non-existent thing. But to those who have lived in it, it grows in certainty as its life grows, and it deepens and expands and rises, until it penetrates and comprehends the natural world on every side.
II. Its independence—“he himself is judged of no one.”
1. This does not mean that the spiritual man is beyond the judgment of others when he has contravened human law. Nor is he exempt from judgment in his spiritual life. He can never be freed from the judgment of God, and his fellow-Christians may have it in their power to instruct and correct his judgment. And then, again, any man of the world can judge a Christian man’s conduct, so far as it comes before the outward eye; he can approve it or he can condemn it, and he has a right to do so.
2. What, then, is meant by “he is judged of no man”?
(1) The apostle is speaking of an inward, spiritual region into which the Christian man has been introduced by God’s Spirit, and of the judgments which natural men, who have no experience of it, may form of it, and of him as he lives in it.
(2) Perhaps the best way of illustrating this is to take Paul himself, and see how he had a whole world within him removed from the judgment of natural men around. Take
(a) the great truth of salvation by grace without the works of the law. It was looked on by many then and since as an immoral doctrine. But they could not understand that in receiving this free grace there is a new nature received, the motions of which are always saying, “How shall we, that are dead to sin, live any longer therein?”
(b) Neither could he be judged as to the way his new life was supported. Men saw the persecutions, &c., to which he was exposed. The world could not understand how the spirit in him was sustained, and rose up in fresh flames of consuming zeal.
(c) The mere natural man could not understand the happiness of his life. Let us only think of this chain which begins with hope and ends with it, like two golden nails fixed to the gate of heaven, while the links hang down into all the trials of life, which are touched and turned to gold by their Divine fastenings (Rom_5:2-5). Now this was not peculiar to the apostle. The experience of most Christian men will fall very far short of that of the apostle, but it is the same in kind; and they have a right to set this inner world, in which their spirit is living and moving, against all the arguments which the outer can advance.
III. Its guidance and tests.
1. It must never separate itself from its source—God’s Spirit acting through God’s Word. The spiritual judgment, if it is to be sound, can never be cut off from this fountainhead. “The testimony of the Lord is sure, making wise the simple,” &c. But in order to this there are two things to be observed.
(1) We must not form our judgment on single texts, but on the breadth of Scripture—the letter may kill, the spirit gives life; and I know no better way of reaching the breadth of Scripture than by carrying it up in its final issue to the Lord Jesus Christ. Many things that are doubtful become simple when we ask, What would the example and spirit of Christ lead us in this case to say and do?
(2) We must ask the guidance of the Spirit which gave the Word, and which kindled any light in us that we may possess. To ask the Author of the book to explain it is the true way of being guided aright (Psa_25:6).
2. After this guidance from the Source, there is that which we may receive from the new nature formed within, and from the growth of it in obedience to God’s will. (J. Ker, D. D.)


The spiritual man unknown to the world
We have here—
I. A spiritual character. The “natural man” is man in his unregenerate state, under the power and influence of those principles and affections which are natural; the spiritual man is man renewed by the Spirit of God.
1. Spiritual men have—
(1) Spiritual appetites: they hunger and thirst after righteousness.
(2) Spiritual senses, which are exercised to discern good and evil; spiritual eyes—they can see Him on His throne; spiritual ears—they can hear His voice.
(3) Spiritual lips—they show forth His praise.
(4) A spiritual taste—and therefore they can savour the things of God.
2. Let us particularise, and lay down a few tests by which the spiritual may be known. As regards—
(1) The thoughts. They cluster around the Cross. Evil thoughts may enter, but they enter either by fraud or force. But they enter the mind of the natural man as friends and acquaintances.
(2) The desires. “There be many that say, Who will show us any good?” They seek their happiness in the things of time and sense only. But “the spiritual” pray, “Lord, hit Thou up the light of Thy countenance upon me.” These desires in the Christian may not arise so high as he could wish; but this is the current in which they flow, the end to which they move.
(3) Gratitude. If ever a natural man feels anything like gratitude it is for some temporal favour. Now a spiritual man overlooks none of God’s mercies. He blesses Him for his daily bread, but much more for heavenly bread. He blesses God for his civil freedom, but above all for the freedom with which the Son hath made him free.
(4) The use of creature possessions. A natural man only uses them as bodily gratification; or, if mentally, as objects of curiosity and science. But a spiritual man sees God in everything.
(5) Association. While here, we must have to do with the world; otherwise we must needs go out of it. But a spiritual man, when he is entirely free, will say with David, “I am a companion of all them that fear Thee, and of them that love Thy name.”
(6) Conversation. Spiritual discourse to a natural man is always uninviting, and even irksome. But the spiritual man encourages it and is at home in it.
(7) Devotional exercises. The spiritual man does not draw nigh to God with his lips while his heart is far from Him.
II. An attribute attached to this character. “The spiritual judgeth” (i.e., discerns)
“all things.” This must be qualified by being taken with four limitations. “All things” mean religious things, and apply—
1. To religious things only. True religion tends to make men wiser in other things—by arousing their faculties, by exciting their energies, by inducing them to redeem their time; but Paul does not refer here to the knowledge of nature, arts, science, &c., but to “the things of the Spirit,” the things which are of God.”
2. Only to religious things that are revealed. “Secret things belong to God,” &c.
3. To religious things only of importance. Everything in religion is not equally momentous, though it is equally true. What you are required to know is not the decrees of God, but His commands; His promises, rather than His prophecies. A man may be spiritual and yet not able to judge what kind of creature the leviathan was; or know where is the locality of Ophir, or the length of a Jewish cubit. A man may be able to open the seals and blow the trumpets—that is, in his own imagination-and be no nearer to the kingdom of God than before.
4. Only to the knowledge of these comparatively; not absolutely and completely. For who by searching can find out God—who can find out the Almighty to perfection? Paul, after knowing so much of Christ for so many years, says, “That I may know Him.(See also Eph_3:18-19.)
III. A distinction. “Yet he himself is judged of no man.”
1. This distinction must be exemplified.
(1) You have, perhaps, acquired a certain art, and a person, ignorant of the art, calls in question your proficiency in it, and you say, “I am not to be judged of by such as you.” How could Handel be judged of properly by a novice in the principles of music? How could a statesman, in executing the complex concerns of a whole nation, be judged of by a man not able to manage his own family, or even himself?
(2) It is always difficult to judge a man religiously. For we are ignorant of the heart and of a thousand things which may tend either to extenuate or condemn. For a man may be conscientious in certain things in which he is condemned. Therefore our Saviour says, “Judge not,” and afterwards applauds judgment. “Judge not according to the appearance, but judge righteous judgment.”
(3) But the spiritual is absolutely inexplicable to the natural man. “He is a new creature,” and not, therefore, to be judged of by the old rules and principles of natural men. He knows them, but they know not Him! He has been in their condition, but they have not been in His!
2. The spiritual are, therefore, said to be “men wondered at.”
(1) Others may think it strange that we “run not with them to the same excess of riot”; but they know not what it is that has weaned us from it all, viz., the discovery of something infinitely superior.
(2) They wonder, that you, should find such delight in the exercises of the Lord s day. While they say, “What a weariness it is!—when will it be over?” you are “made joyful in the house of prayer.”
(3) Their experience under affliction often perplexes the people of the world. They see their afflictions, but they do not see their consolations.
(4) Their conduct is often equally puzzling to them. They wonder to see them following a course which exposes them to endure reproach and self-denial. They know not the lever that moves them, and are unacquainted with the machine—the love of Christ—that sets all in motion.
(5) Neither can they judge of the system of doctrine which they hold. It may seem to them as though they may “continue in sin that grace may abound.” But no, they hate the very “appearance of evil.” How can we who are dead to sin live any longer therein?”
Conclusion:
1. Our subject accounts for Christians not being very ready to communicate to men of the world of their religion and experience. They would not understand it. David said, “Come and hear, all ye that fear God, and I will tell you what He hath done for my soul.” They could relish it, but others could not.
2. Christ accounts for the divers misrepresentations of Christians by men of the world. “The world knoweth them not,” although they are very free in speaking of them. Let us learn, then, to be indifferent as to the judgment of the world.
3. But is there nothing by which the people of the world may judge you who are spiritual? Yes. They can judge of—
(1) Your talents. They may, perhaps, be able to say to you, “You think more highly of yourself than you ought to think.”
(2) Your outward condition, and know that you live above your income, and that you had better lower some of your sails.
(3) Your consistency as professors of religion. “What do ye more than others?” You profess more than others, and you are to be judged of by your own pretensions.
(4) The moral and practical effects of your feelings and experience. You should, therefore, seek to abound in all the fruits of righteousness, and to adorn the doctrine of God our Saviour in all things. (W. Jay.)


The spiritual faculty
Nothing seems at first sight more reasonable than to expect that a revelation which is intended for all mankind should rest on such evidence as can be appreciated by all men. How otherwise can it be universal? Surely the evidence ought to be such as to bear the fullest and strictest investigation by all sound intellects; it ought to be impossible for any one who reasons exactly to fail to reach the right conclusion. Nay, there seems to be not only truth but justice in this claim. The revelation professes to be made not to perfect but imperfect men, not to the holy but to the sinful. To send such a revelation to men who have some peculiar power of appreciating the evidence for it, and to make the reception of it depend on their exercise of that power, seems to contradict not only rational expectation but the demands of equity. How are sinners to be saved if the means of their salvation cannot reach them on account of something in the very sinfulness from which it is the purpose to deliver them? Ought not religious knowledge to be treated as all other knowledge is treated? Ought it not to be considered a branch, in fact, of natural science? Ought not its evidence to be subjected to the same kind of investigation; ought not its basis to be observed facts, handled by strict reasoning; ought not its truth or falsehood to be decided in precisely the same way as the truth or falsehood of any other assertions. Nevertheless, in spite of all this, which is undeniably weighty, we find the revelation which we have received distinctly declining to submit its claims for recognition to these conditions. It appeals to a distinct faculty from those which decide on the truth or falsehood of assertions concerning the laws of nature. It insists that the spiritual man who accepts its teaching, while still keeping all his natural faculties and capable as ever of judging all questions which those natural faculties can handle and determine, has in him a faculty of judging of spiritual truth which is either wanting or dormant or possibly dead in others. It declares with St. Paul that if the gospel be hid it is hid to those who are blinded. How, then, can we call this reasonable or fair? Now, as regards the reasonableness, it must be plain that even in regard to natural phenomena there is a vast difference between one observer and another, and that not only as between the trained observer and the untrained, but between the capacity of one man for being trained and the capacity of another. There are men who cannot see for themselves the facts on which the inferences of science are based, and some cannot even see them when aided by having them pointed out by men of clearer sight than themselves. The conclusions rest on observations in the making of which men differ in power from one another, and, nevertheless, no man is allowed to plead that because his faculties cannot discern the fact, therefore the fact is no fact at all. Now, the same thing is unquestionably true as regards the fundamental facts of all real religion. The claim that the intellect and not the spiritual faculty shall judge of the truth or falsehood of a religious revelation is a claim that bad men and good men, men with aspirations to holiness and men content with their own moral and spiritual condition and desiring nothing higher, shall be on precisely the same level. And this is not so, and never can be so. The man who hungers and thirsts after righteousness sees truths which are not seen by men who have no such hunger nor thirst. He not only knows better what is meant by the beauty of self-sacrifice, of holiness, of unearthliness, but he knows too and sees as others do not see the eternity and supremacy of these things. And the perception of these facts makes an enormous difference in the inferences which he perpetually draws from the sum total of the facts before him. He draws different inferences because he takes into account different premises. He sees that the inferences drawn from the partial premises which alone are within the reach of bodily observation are of necessity incomplete, and be cannot be content with them. The question, whether there is a God at all, whether the Bible comes from Him, whether the history told in the New Testament is a true history, have to be determined with due regard to the insight which he ever has within himself into the eternal nature, into the absolute sovereignty, into the more silent but imperative command of the great law of duty. This will demonstrate to him the existence of God; this will largely determine his judgment on the true nature of the Bible; this will never be forgotten in his estimate of the historical truth of the New Testament. The value which he attaches to particular human testimony, the degree in which he will allow the possibility of exceptions to those generalisations which we call the laws of nature, but which after all are nothing but generalisations, must be and must rightly be gravely affected by his looking at the evidence taken as a whole from the point of view which belongs to his spiritual character. If his premises are different, it is inevitable that his conclusions must be different also. So true is this and so sure is the operation of the spiritual character upon the hold that a man has on religious truth, that we can trace it not only in the decision of the great question of all, Shall we believe in a God or not? but in the acceptance of particular doctrines contained in the revelation we have received. Thus, for instance, the doctrine of our Lord’s Atonement is grasped with a strength by some Christians which is not to be traced in the convictions of others. And if we search for the reason we always find it in the conflict which these men have had to pass through which others have not known. St. Paul, from the agony of his struggle with his own lower nature, came to the Cross with a passionate conviction of his need of a Saviour which we cannot find expressed with the same fervour in any other writings than his. The man whose inner life has been comparatively calm and who has known nothing of such violence of battle, will not see with the same vividness that the Cross of Christ is his one hope, and while accepting the doctrine will not place it at the very height of all his faith. The varying spiritual characters give an insight into varying aspects of spiritual truth, but without the spiritual character such insight cannot be. When, therefore, it is seen that religious men decide differently from other men questions which have to be decided on evidence, there is nothing in this that is contrary to reasonable expectation. They are, of course, liable to make mistakes in the inferences, just as all men are liable to make mistakes. But the difference in their conclusion is not due to the fact that they reason differently from others, and set aside the ordinary canons of inference. It is due to their taking into account certain premises which others disregard and cannot help disregarding. But to deal with the other demand, namely, that a revelation to sinners ought to be appreciable to sinners: it is to be observed that the revelation was never intended to work mechanically without any demand on the moral action of those to whom it was made. It was intended to be effectual on those who were willing to use it, and, therefore, it was made to be appreciated in accordance with that willingness. It was offered to all, but it was offered without relieving or being intended to relieve any from responsibility for his own life. The responsibility of every individual moral being is a fundamental religious truth, never to be set aside. And in order that this responsibility may be complete, it must extend not only to action in obedience to revelation when accepted, but to the act of acceptance itself. Men shall not be prevented from accepting it because they have sinned; provided there still remain the power of longing for higher things, even though that longing be of the faintest and the feeblest. The revelation of God meets the aspiration of man. Where there is the upward spring of the soul, even though that soul be in the very blackest depths of evil, there shall penetrate the power of the voice of God, and shall give force to the effort, and shall touch the heart, and shall clear the insight, and shall revive the conscience, and shall make the will the master of the life, to go on ever and to go on upwards, in spite of falls and failures many, to the very presence of God Himself. But if now it be asked what judgment can be formed of those who, notwithstanding, have come to the conclusion that the revelation is not true, the answer is plain, no judgment can be formed by us. We are speaking all this time not of the application of the laws of the spiritual world to individual men, but of the laws as they are in themselves. It is conceivable that a man’s spiritual faculty may be palsied by the concentration of his mind on the phenomena of sensible things. The possibilities travel beyond our conceptions, and leave us unable to say what exceptions to His general rules our heavenly Father may make. Of this we are sure, to begin with, that His justice is absolute, and we are told expressly that when all secrets are revealed this also shall be plainly seen. But until that day we must be content, in spite of apparent contradictions, to leave all judgment on men’s souls absolutely to Him. These arguments are not to enable us to judge others, but to enable us with strong certainty to live in our own faith, and to show us in what direction we are to seek for that which will confirm that faith in us and aid the formation of that faith in others. There is nothing which will help either others or ourselves more than the perpetual reiteration of the majesty, of the eternity, of the supremacy of that which is the very essence of the nature of God Himself, the law of duty. (Bishop Temple.)


For who hath known the mind of the Lord?… But we have the mind Of Christ.
The mind of God is
I. Unfathomable. His thoughts are—
1. Vast.
2. Unsearchable.
3. Unbiased.
II. Disclosed to His servants.
1. In Christ.
2. By His Spirit.
3. Through faith. (J. Lyth, D. D.)


The mind of Christ
We may have the mind of Christ—
1. Representatively. The minds of great men represent themselves—
(1) Through the character of their disciples. Jesus put His disciples in possession of His mind—both its great ideas and governing sympathies. They faithfully represented His mind to others. They died; but their followers, in their turn, transmitted the mind which they received. We look at the true Church, and we can see in it the mind of Christ.
(2) Through literature. A man’s book is a kind of second incarnation of himself. Thus the mind of Jesus has come down to us in the New Testament.
(3) In their historic influence. Christ’s mind has come down to us in this way.
2. Personally. Christ has distinctly assured us that He—not His mere influence, but Himself—is with His Church always, even unto the end, to enlighten, sanctify, guard, and strengthen it. This fact gives the Bible a wonderful advantage over other books. I take up the work of a departed author, and I find many things which I cannot understand, but I have no help. But when I take up the Bible—though it has been written for centuries—its Author is by my side. If we have the mind of Christ, then—
I. Whether we rightly act in relation to that mind or not, our obligation is immense. Our obligation is ever regulated according to the powers and privileges with which Heaven has endowed us. “Unto whom much is given, of them much will be required.” In connection with this principle note—
1. That the most precious thing in the universe is mind. Matter, in all its forms of life and beauty, is but the creature, symbol, and servant of mind. One human soul, though tabernacling in poverty, is of more essential worth than the sun. The sun has no feeling, thought, volition; it can neither form an idea of itself, nor of its Author. But the feeblest moral mind has all this, and can do all this,
2. That the most precious mind in the universe is the mind of Christ.
(1) All human minds are not of the same relative value. The minds of such men as Newton, Bacon, Milton are worth the aggregate mind of their age. But he who is instrumental in restoring one soul to moral truth and God, may do a greater work for the universe than he who corrects a hundred inferior minds. But the most majestic intellects bear no comparison with the mind of Christ; His mind was “the image of the invisible God.”
(2) Now nothing enhances our responsibility so much as connection with minds of a high and holy order. But contact with the mind of Christ enhances our responsibility a thousandfold. “If I had not come, and spoken unto them, they had not had sin,” &c. “This is the condemnation, that light is come into the world,” &c.
II. If we act rightly in relation to that mind, the effects on our character will be most glorious. There are three great blessings which will result.
1. Mental vivacity. Mind is the quickener and developer of mind. The amount of vital energy and impulse, however, which one mind is capable of imparting to another will, perhaps, generally depend upon two conditions.
(1) The character of the subjects of intercourse. Where they are tame commonplaces or vague abstractions, but a small amount of impulse will be imparted; but where they are of an opposite character, a powerful effect may be expected.
(2) The native vigour of the mind that presents these subjects. The most moving subjects will produce little effect when presented by a lifeless mind; but where there is great native energy in the soul of the communicator, in any case, there must be a powerful effect. Now you have just these two conditions in the highest form in connection with the mind of Christ. His mind is life and light—condensed energy and focal flame. His mind broke the mental slumbers of humanity, put the world in action, and gave it an impulse that shall go on accumulating for ever. He, therefore, who is rightly connected with the mind of Christ must be a man of mental earnestness. A sleepy-minded Christian is a solecism—a contradiction.
2. Moral assimilation. “He that walketh with wise men shall be wise.” Fellowship with a pre-eminently spiritual, holy, humble, benevolent, and devout mind is eternally incompatible with worldliness, impurity, pride, selfishness, and impiety.
3. True happiness. Christ’s mind does two things towards human happiness.
(1) It removes all obstructions. Sin is the great obstruction, and the great work of Christ is “to lint away sin”; to put it away in its—
(a) Idea form—the intellectual errors of men are sources of misery.
(b) Disposition form—the wrong and conflicting dispositions of men are sources of misery.
(c) Guilt form—the sense of guilt upon the conscience is a sore element of distress.
(2) It supplies the necessary condition of happiness. A suitable object of supreme love. Our supreme affection is the fountain of our happiness; but for the supreme affection to yield perfect happiness it must be free from all moral defects, capable of helping us in all the contingencies of our being, ever reciprocating our affections, and one which will continue with us for ever. In Christ we have all this, and nowhere else. If, then, we are in right connection with the mind of Christ, we are happy. Melancholy and gloom are foreign to Christianity. (D. Thomas, D. D.)


“The mind of Christ”
A wonderful property, even for an apostle! And if it is within our reach that man must be a fool who does not give his mind to consider what it is, and how it is to be obtained. The expression is a full one—for you may take the words and actions of a man, and still fall short of his mind. For that is his spirit, the motive which actuates him, the feeling which moulds his conduct, the inner life which gives tone and character to his outer being. So you might copy Christ’s example, and speak and act like Christ—but all the while be unable to say, “I have the mind of Christ.” Note—
I. What the constitution of “The mind of Christ” was.
1. It was altogether human. It is an idle thought that the body of Christ was human, but the spirit or mind of Christ, was Divine. That which is Divine, being always infinite, is incapable of any growth or increase. But Christ “increased in wisdom.” So complete was Christ’s emptying of Himself here for our sakes that His mind became subject to all the laws by which our intellect is governed.
2. This is necessary for the truth of the history, to the integrity of His humanity, for the perfectness of His sympathy and power, for His being an exemplar that we may imitate.
II. How did the human mind of Jesus become that sublime and perfect thing it was? He had “the Spirit without measure.”
1. This thought is the connecting link which unites our little minds with His. For this is exactly Paul’s reasoning. “The spirit which is of God” is identified with the mind of Christ. That soul of Jesus, then, infinitely stored with the Holy Spirit, becomes a fountain from whence that Spirit is always pouring out into His own people; so that “out of His fulness have all we received.” And this it is which makes a gift of the Spirit so very sweet to a Christian.
2. And, as that process goes on, every fresh communication of the Holy Ghost, passing as it does from the bosom of Jesus, enables us to say with greater and greater truth, “We have the mind of Christ.”
III. The advantages which belong to those who have “the mind of Christ.”
1. As respects that great search after truth, no man can really understand the Bible who does not bring to the study of it “the mind of Christ.” Now mark the apostle’s reasoning. He says, no man can tell what is passing in any man’s mind except that man himself. In like manner he says, no one can know what is passing in the mind of God but God only. But if only God knows God, how can we know God? By having “the mind of Christ.” Thus, then, it is, by bringing the mind of Christ in our souls to “the mind of Christ” in the Bible that we can understand the mind of God.
2. The possession of “the mind of Christ” is a wonderful clue to the intricate windings of the labyrinth of life. There are thousands of points which require instantaneous decision. The juncture gives little space to go to some friend, or even to the Bible. At such moments a rapid perception of the right is an inestimable gift, and we shall have that if we have “the mind of Christ.”
3. They have the benefit of “the mind of Christ” who wish to pray rightly. God has given us the license to “ask what we will, and it shall be done.” But may not a man inadvertently ask and obtain a curse? Our security in that dangerous privilege is in the knowledge of the Bible—an acquaintance with God’s promises. But we want something quicker. Those who bring Christ in them to their knees, having “the mind of Christ” in asking, know what is “the mind of Christ” in giving. And it is surprising to what an extent this may control and guide prayer. The Syrophenician woman had it, when she would not cease till she had obtained what she wanted. Abraham had it equally when he stayed his supplication for Sodom at “the ten.” And doubtless Paul also, when he ceased to deprecate “the thorn” at the third petition. (J. Vaughan, M. A.)


The Christly spirit
(Php_2:5, and text):—Let the thought, the aim, the spirit of Christ be in you and be yours. All that He did, wills, approves, and blesses, even in the details of every-day life. Observe here the Christly spirit—
I. Urged as the supreme pattern of self-renunciation. Mark—
1. Voluntary humiliation. “He emptied Himself,” became obedient unto death.” He who would study the grand pattern for the Christly life must begin in the valley of humiliation.
2. Absolute surrender for others—the perfection of self-sacrifice. “He came not to be ministered unto,” &c.
3. Disinterestedness in benevolence—“Looking to the things of others.”
4. The grand law of Christian discipleship. Though we may never be able to equal the incomparable humility, gentleness, and self-sacrifice of Christ, yet we may follow His example.
II. Possessed—as the Divinest inspiration to the higher life. No man that would ascend to the loftiest moral excellence but must possess “the mind of Christ.” By the indwelling of the Spirit of Christ there is imparted into us—
1. Strength to fight against sin and to achieve a victory.
2. Inspiration to spiritual power, beauty, excellence, and holiness.
3. Harmony of heart with the heart of God.
III. Realised—as the crowning endowment for the noblest service. “We have the mind of Christ.” The conscious possession of the mind of Christ has led thousands to make the highest sacrifice and to render the noblest service—Luther to attempt the Reformation; Robert Raikes to establish the Sunday-schools; Charles of Bala to originate the British and Foreign Bible Society, &c. Lessons: The attainment is—
1. Possible.
2. Certain. “We have.”
3. Let us all seek it afresh, for the glory of God, for the good of others, and our own happiness. (J. Harries.)


The certainty and solidity of the experience of Christian believers
I. We have the mind of Christ.
1. Enlightening the understanding.
2. Assuring the conscience.
3. Informing the judgment.
4. Renewing the heart.
II. We are thus fortified against the objections of all unbelievers. Because—
1. They do not know the mind of God.
2. Are incompetent to judge of spiritual things.
3. Much more to offer any instruction to those who have the Spirit of God. (J. Lyth, D. D.).

Wisdom Dynamics(Recipe) For Success

Giving all diligence.

Christian diligence

It is not fit that heaven should take all the pains to bring earth to it; earth must do somewhat to bring itself to heaven. God’s bountifulness is beyond our thankfulness; yet thankfulness is not enough; there is matter of labour in it. If the lord of a manor have given thee a tree, thou wilt be at the charges to cut it down and carry it home. He who works first in thy conversion hath in wisdom made thee a second. Thou seest God’s bounty; now look to thine own duty.

I. Diligence. Here, first, for the quality. There is no matter wherein we hope for God in the event, accomplished without diligence in the act. He that expects a royalty in heaven must admit a service on earth. The good man is weary of doing nothing, for nothing is so laborious as idleness. Satan’s employment is prevented when he finds thee well employed before he comes. It is observable that albeit the Romans were so idle as to make idleness a god, yet they allowed not that idle idol a temple within the city, but without the walls. There are four marks and helps of diligence:

1. Vigilance. A serious project, which we can hardly drive to our desired issue, takes sleep from our eyes.

2. Carefulness (Ecc_5:1).

3. Love. This diligence must fetch the life from affection, and be moved with the love of virtue.

4. Study (2Ti_2:15).

II. Give diligence. Not a pragmatical business in others’ affairs; but rectify thy diligence, confining it principally to thyself. Dress thine own garden, lest it be overrun with weeds.

III. All diligence. Here is the quantity—“all.”

1. The working up of salvation is no easy labour; thereto is requirable all diligence. Such a diligence respects so great an object, and such an object requires so great a diligence. Refuse no labour for such a reward. The best things are the hardliest come by (Mat_11:12). Spare no invention of wit, no intention of will, no contention of strength about it. Will we adventure our estates, our lives, to find out new lands where may be gold, and spend no diligence for that where we are sure there is gold, and such as cannot perish?

2. God requires “the whole duty of man” (Ecc_12:13); that is God’s due. What, nothing left for this world? Yes, moderate providence; the saving of souls hinders not provision for bodies, but furthers and blesses it (Mat_6:33). Follow thou Christ; the rest shall follow thee.

IV. beside this … add

 1. “There is no doubt that creativity is the most important human resource of all. Without creativity, there would be no progress, and we would be forever repeating the same patterns.” — Edward de Bono

2. “There is only one of you in all time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost.” — Martha Graham

3. “Creativity is thinking up new things. Innovation is doing new things.” — Theodore Levitt

 4. “A new idea is delicate. It can be killed by a sneer or a yawn; it can be stabbed to death by a quip and worried to death by a frown on the right man’s brow.” — Charles Brower

5. “When we engage in what we are naturally suited to do, our work takes on the quality of play and it is play that stimulates creativity.” – Linda Naiman

6. “The creative is the place where no one else has ever been. You have to leave the city of your comfort and go into the wilderness of your intuition. What you’ll discover will be wonderful. What you’ll discover is yourself.” — Alan Alda

7. “It is better to have enough ideas for some of them to be wrong, than to be always right by having no ideas at all.” — Edward de Bono

 8. “A painter told me that nobody could draw a tree without in some sort becoming a tree; or draw a child by studying the outlines of its form merely . . . but by watching for a time his motions and plays, the painter enters into his nature and can then draw him at every attitude . . .” — Ralph Waldo Emerson

9. “Genius means little more than the faculty of perceiving in an un habitual way.” — William James

 10. “The creative person wants to be a know-it-all. He wants to know about all kinds of things ancient history, nineteenth century mathematics, current manufacturing techniques, hog futures. Because he never knows when these ideas might come together to form a new idea. It may happen six minutes later, or six months, or six years. But he has faith that it will happen.” — Carl Ally

11. “Creativity is inventing, experimenting, growing, taking risks, breaking rules, making mistakes, and having fun.” — Mary Lou Cook

12. “You can’t wait for inspiration, you have to go after it with a club.” — Jack London

13. “Every artist dips his brush in his own soul, and paints his own nature into his pictures.” — Henry Ward Beecher

14. “The key question isn’t “What fosters creativity?” But it is why in God’s name isn’t everyone creative? Where was the human potential lost? How was it crippled? I think therefore a good question might be not why do people create? But why do people not create or innovate? We have got to abandon that sense of amazement in the face of creativity, as if it were a miracle if anybody created anything.” — Abraham Maslow

15. “Nothing is done. Everything in the world remains to be done or done over. The greatest picture is not yet painted, the greatest play isn’t written, the greatest poem is unsung. There isn’t in all the world a perfect railroad, nor a good government, nor a sound law. Physics, mathematics, and especially the most advanced and exact of the sciences are being fundamentally revised. . . Psychology, economics, and sociology are awaiting a Darwin, whose work in turn is awaiting an Einstein.” — Lincoln Steffens

16. “The world is but a canvas to the imagination.” — Henry David Thoreau

17. “We have come to think of art and work as incompatible, or at least independent categories and have for the first time in history created an industry without art.” — Ananda K. Coomaraswamy

18. “So you see, imagination needs moodling – long, inefficient, happy idling, dawdling and puttering.” — Brenda Ueland 19. “Creativity is… seeing something that doesn’t exist already. You need to find out how you can bring it into being and that way be a playmate with God.” — Michele Shea

20. “The most potent muse of all is our own inner child.”– Stephen Nachmanovitch

21. “As competition intensifies, the need for creative thinking increases. It is no longer enough to do the same thing better . . . no longer enough to be efficient and solve problems” — Edward de Bono

22. “Listen to anyone with an original idea, no matter how absurd it may sound at first. If you put fences around people, you get sheep. Give people the room they need.” — William McKnight, 3M President

23. “Everyone who’s ever taken a shower has had an idea. It’s the person who gets out of the shower, dries off and does something about it who makes a difference.” — Nolan Bushnell

 24. “All great deeds and all great thoughts have a ridiculous beginning.” — Albert Camus

25. “You write your first draft with your heart and you re-write with your head. The first key to writing is to write, not to think.” — Sean Connery 26. “Around here, however, we don’t look backwards for very long. We keep moving forward, opening up new doors and doing new things, because we’re curious… and curiosity keeps leading us down new paths.” — Walt Disney

27. “God is really another artist. He invented the giraffe, the elephant and the cat. He has no real style. He just goes on trying other things.” — Pablo Picasso

28. “To draw, you must close your eyes and sing.” — Pablo Picasso

29. “A rock pile ceases to be a rock pile the moment a single man contemplates it, bearing within him the image of a cathedral.” — Antoine de Saint-Exupéry

 30. “The wastebasket is a writer’s best friend.” — Isaac Bashevis Singer

 31. “Ideas are like rabbits. You get a couple and learn how to handle them, and pretty soon you have a dozen.” — Jonh Steinbeck

32. “If you hear a voice within you say, ‘You cannot paint,’ then by all means paint, and that voice will be silenced.” — Vincent van Gogh

33. “Where observation is concerned, chance favors the prepared mind.” – Louis Pasteur

34. “I shall become a master in this art only after a great deal of practice.” — Erich Fromm

35. “I began by tinkering around with some old tunes I knew. Then, just to try something different, I set to putting some music to the rhythm that I used in jerking ice-cream sodas at the Poodle Dog. I fooled around with the tune more and more until at last, lo and behold, I had completed my first piece of finished music. ” — Duke Ellington

36. “Because of their courage, their lack of fear, they (creative people) are willing to make silly mistakes. The truly creative person is one who can think crazy; such a person knows full well that many of his great ideas will prove to be worthless. The creative person is flexible; he is able to change as the situation changes, to break habits, to face indecision and changes in conditions without undue stress. He is not threatened by the unexpected as rigid, inflexible people are.” — Frank Goble

37. “Invention strictly speaking, is little more than a new combination of those images which have been previously gathered and deposited in the memory; nothing can come from nothing.” — Sir Joshua Reynolds

38. “Sit down before fact as a little child, be prepared to give up every conceived notion, follow humbly wherever and whatever abysses nature leads, or you will learn nothing.” — Huxley, Thomas

39. There is no use trying,” said Alice. “One can’t believe impossible things.” “I daresay you haven’t had much practice,” said the Queen. “When I was your age, I always did it for half an hour a day. Why, sometimes I’ve believed as many as six impossible things before breakfast.” — Lewis Carroll

40. “Creativity is contagious. Pass it on.” — Albert Einstein

 41. “The principle goal of education is to create men who are capable of doing new things, not simply of repeating what other generations have done – men who are creative, inventive and discoverers.” — Jean Piaget

 42. “The creative person is willing to live with ambiguity. He doesn’t need problems solved immediately and can afford to wait for the right ideas.” — Abe Tannenbaum

43. “An invasion of armies can be resisted, but not an idea whose time has come.” — Victor Hugo

 44. “An idea that is developed and put into action is more important than an idea that exists only as an idea.” — Edward de Bono

45. ” Conditions for creativity are to be puzzled; to concentrate; to accept conflict and tension; to be born everyday; to feel a sense of self.” — Erich Fromm

46. ” Creativity is the quality that you bring to the activity that you are doing. It is an attitude, an inner approach – how you look at things . . . Whatsoever you do, if you do it joyfully, if you do it lovingly, if your act of doing is not purely economical, then it is creative.” – Osho

47. “You become more divine as you become more creative. All the religions of the world have said God is the creator. I don’t know whether he is the creator or not, but one thing I know: the more creative you become, the more godly you become. When your creativity comes to a climax, when your whole life becomes creative, you live in God. So he must be the creator because people who have been creative have been closest to him. Love what you do. Be meditative while you are doing it – whatsoever it is!” — Osho

 48. “Every day is an opportunity to be creative – the canvas is your mind, the brushes and colours are your thoughts and feelings, the panorama is your story, the complete picture is a work of art called, ‘my life’. Be careful what you put on the canvas of your mind today – it matters.” — Innerspace

49. “It seems to be one of the paradoxes of creativity that in order to think originally, we must familiarize ourselves with the ideas of others.” — George Kneller

50. “The highest prize we can receive for creative work is the joy of being creative. Creative effort spent for any other reason than the joy of being in that light filled space, love, god, whatever we want to call it, is lacking in integrity. . . – Marianne Williamson

51. “The world is but a canvas to the imagination.” — Henry David Thoreau

52. “To be creative means to be in love with life. You can be creative only if you love life enough that you want to enhance its beauty, you want to bring a little more music to it, a little more poetry to it, a little more dance to it.” –Osho

53. “We will discover the nature of our particular genius when we stop trying to conform to our own and other’s people’s models, learn to be ourselves and allow our natural channel to open.” — Shakti Gawain

54. “When you are describing, A shape, or sound, or tint; Don’t state the matter plainly, But put it in a hint; And learn to look at all things, With a sort of mental squint.” –Lewis Carroll

55. “Daring ideas are like chessmen moved forward; they may be beaten, but they may start a winning game.” — Goethe

56. “I can’t understand why people are frightened of new ideas. I’m frightened of the old ones.” John Cage

 57. “What is an artist? A provincial who finds himself somewhere between a physical reality and a metaphysical one…. It’s this in-between that I’m calling a province, this frontier country between the tangible world and the intangible one—which is really the realm of the artist.” — Federico Fellini

58. “Some people use things; they destroy. You’re a creator, a builder.” — Amelia AtwaterRhodes Quotes

59. “To live a creative life, we must lose our fear of being wrong.” — Joseph Chilton Pierce Quotes

 60. “You can’t use up creativity. The more you use, the more you have.” — Maya Angelou

 61. “By believing passionately in something that still does not exist, we create it. The nonexistent is whatever we have not sufficiently desired.” Nikos Kazantzakis

62. “Behind all creation is silence. Silence is the essential condition, the vital ingredient for all creation and all that is created. It is a power in its own right. The artist starts with a blank canvas – silence. The composer places it between and behind the notes. The very ground of your being, out of which comes all your thoughts, is silence. The way to silence is through meditation. When you arrive in your own silence you will know true freedom and real power. Stop, take a minute, and listen to the silence within you today. Then be aware of what disturbs your inner silence. It could be negative thoughts, memories, sensations. And when you are aware, you will know what is draining your creative power, and you will know what needs to change…on the inside!” — Relax7.com

 63. “One of my early mentors, poet David Wagoner, who divides the creative process into three phases – madman, poet and critic – once told me that you need to find your own magic to stay in the world of creative play.” — Sonia Gernes

 64. “A man may die, nations may rise and fall, but an idea lives on.” — John F. Kennedy

65. “Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.” — Bertrand Russell

66. “The difficulty lies not so much in developing new ideas as in escaping from old ones.” — John Maynard Keynes

67. “Held in the palms of thousands of disgruntled people over the centuries have been ideas worth millions – if they only had taken the first step and then followed through.” – Robert M. Hayes

68. “Life is trying things to see if they work.” – Ray Bradbury

69. “The stone age didn’t end because they ran out of stones.” – unknown

 70. “Truly creative people care a little about what they have done, and a lot about what they are doing. Their driving focus is the life force that surges in them now.” — Alan Cohen

 71. “An artist paints, dances, draws, writes, designs, or acts at the expanding edge of consciousness. We press into the unknown rather than the known. This makes life lovely and lively.” — Julia Cameron

 72. “A truly creative person rids him or herself of all self-imposed limitations.” — Gerald G. Jampolsky 73. “Creative power, is that receptive attitude of expectancy which makes a mold into which the plastic and as yet undifferentiated substance can flow and take the desired form.” — Thomas Troward

74. “Creativity can solve almost any problem. The creative act, the defeat of habit by originality, overcomes everything.” — George Lois

75. “A harmless hilarity and a buoyant cheerfulness are not infrequent concomitants of genius; and we are never more deceived than when we mistake gravity for greatness, solemnity for science, and pomposity for erudition.” — Charles Caleb Colton

The Higher Spiritual Life

Luke 4:14-15

Luk 4:14  And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.

Luk 4:15  And he taught in their synagogues, being glorified of all.

And Jesus returned in the power of the Spirit into Galilee

The higher spiritual life

Jesus returns to Galilee in the power of the Spirit.
This is full of interest in every way.

1. As bringing up the question of Christ’s Divinity. Can One who is Divine receive augmented powers? Especially can He from another co-equal Spirit? To this inquiry it may be replied that Christ’s life on earth was the Divine circumscribed. The power of the Spirit that rested upon Christ brought forth no new elements, but it brought out the Divine element previously existing.

2. Interesting as a study of the life of Christ, it becomes even more so in its connection with ourselves—with the whole sphere and operation and possibilities of the human mind. A like experience will be traced in the apostles’ lives. At the time of His death they were very little advanced, except in personal affection for Him, beyond Nicodemus, or other devout and spiritually-minded Jews. He had told them to stay in Jerusalem until some great change should come upon them. And He declared what that change should be—power from on high; the power of the Holy Ghost. And then came the Pentecostal experience.

3. We find traces in the early Church to show that there were those who received this special power over and above mere ordinary endowments.

4. In every age there have been those to whom these disclosures have been made, pre-eminently the case with John Wesley, who laboured years, as he regarded it, in bondage, and at last came out in the power of the Spirit.

5. Lastly, many now living are distinctly conscious that this same impulse, this same clothing of extraordinary power remains on earth. Men’s faculties are telescopic. Used in their lower state they are, as it were, undrawn cut. They are capable of being brought to a condition in which they will be a hundred times more than in their ordinary condition. The consciousness of this transcends all other evidences of the Divine life. APPLICATION: Many of you are longing for the renewal of life. Here is the instrument of your power. This is what you need; this is what we all need—that higher life which comes by the Spirit of God. (H. W. Beecher.)

The power of the Holy Ghost

There was no great natural capacity in Harlan Page; and yet he was an apostle; and his life has quickened the lives of tens of thousands since he has been gone. Being dead, he yet speaks. But he had the Holy Ghost rising upon him. There are men who say but little; and yet they give you anew ideal. They shine as stars in the heavens. And there can be no accounting for it, except on the ground of the dynamic influence of spiritual life and spiritual power in this world. There are men who stand in the centre of circles, and all rise up and call them blessed; and nobody can tell why, except that they bring heaven near, and bring invisible things near, and gain faith, and strengthen their moral tendencies, and see God, and have the power to reflect what they see upon other persons. It is these men who have the higher region of their soul enlightened by the Spirit of God, that do the most for other men; that set aside scepticism, that convince the unconvinced, that penetrate the unconverted through with a new and eternal sense, both of their lacks and of their possibilities and hopes. It is these men who are joined together, and who receive their power of life and of working from God, that, after all, are the lights of the world. (H. W. Beecher.)

Effects of the indwelling of the Spirit

Dr. Daniel Steele says, “ Soon after Dr. Finney’s conversion he received a wonderful baptism of the Spirit which was followed by marvellous effects. His words uttered in private conversation, and forgotten by himself, fell like live coals on the hearts of men, and awakened a sense of guilt which would not let them rest till the blood of sprinkling was applied. At his presence, before he opened his lips, the operatives in a mill began to fall on their knees and cry for mercy, smitten by the invisible currents of Divine power which went forth from him. When, like a flame of fire, he was traversing western and central New York, he came to the village of Rome in a time of spiritual slumber. He had not been in the house of the pastor an hour before he had conversed with all the family, the pastor, children, boarders, and servants, and brought them all to their knees seeking pardon, or the fulness of the Spirit. In a few days almost every man and woman in the village and vicinity was converted, and the work ceased from lack of material to transform, and the evangelist passed on to other fields, to behold new triumphs of the gospel through his instrumentality.” (Lightning Flashes.)

Spiritual power

Dr. Steele mentions another case, not, however, so well known in this country as that of Professor Finney. He says, “Another rare instance of extraordinary spiritual power is that of Father Carpenter, of New Jersey, a Presbyterian layman of a past generation. A cipher in the Church, till anointed of the Holy Ghost, he immediately became a man of wonderful spiritual power, though of ordinary intellect, and very limited education. In personal effort, hardened sinners melted under his appeals and yielded to Christ. Once in a stage-coach going from Newark to New York, he found six unconverted men and one believer his fellow-passengers. He began to present the claims of Jesus, and so powerfully did the Spirit attend the truth, that four were converted in the coach, and the other two after reaching New York. At his death it was stated that by a very careful inquiry it had been ascertained that more than ten thousand souls had been converted through his direct instrumentality. (Lightning Flashes.)