As Saul travels to Damascus at midday, he experiences the divine presence: a light from heaven flashing around him and a voice addressing him (compare 7:31/Ex 3:4-10). The descent from Mt. Hermon to Damascus in the plain goes through a region known for violent electrical storms. Though this flashing light may have had the effects of lightning, however, it was a supernatural midday phenomenon.

Saul and his traveling companions see the light, but Saul sees more: the risen Lord Jesus in all his resplendent glory (9:17, 27; 22:14; 26:16; 1 Cor 9:1; 15:8). So overwhelming is the sight that Saul falls to the ground (compare Ezek 1:28; Dan 8:17). The sound or voice probably reminds him of the bat-qol ("daughter of the voice"), the way pious Jews believed God had directly communicated with human beings since the gift of prophecy had ceased with Malachi (Longenecker 1981:370). But the divine presence creates confusion for Saul, for if God is speaking with him, who is this heavenly figure addressing him?

The voice gives the divine perspective on Paul's activity. With a repeated address (compare Gen 22:11; Ex 3:4; 1 Sam 3:10; Lk 10:41; 22:31) the voice asks, Saul, Saul, why do you persecute me? Jesus identifies with his disciples, his body (see Lk 10:16; Acts 1:1; 9:1; 1 Cor 12:27; Eph 4:12). In doing so he reveals that Saul's teacher Gamaliel's worst fears have materialized (Acts 5:39).

Saul grapples with his dawning realization that his life, though lived in zeal for the one true God even to the point of persecuting the church, has in reality been one of "ignorance in unbelief" (1 Tim 1:13). Through the question "why?" he begins to see that in proving his commitment to God by persecuting the church, he has actually been proving himself an enemy of God. As Saul deeply considers that "why?" and accepts the divine perspective on his actions, his whole spiritual world will be turned upside down. What was gain will become loss (Phil 3:6-9). What was a badge of honor will become a lifelong shameful blot on his character (1 Cor 15:9; 1 Tim 1:13, 15).

Out of his confusion, Saul calls, Who are you, Lord? Is he simply addressing the heavenly being with respect (Marshall 1980:169), or is he for the first time confessing Jesus as his Lord (compare Rom 10:9-10; 1 Cor 12:3; Kistemaker 1990:332)? His inquiry about the person's identity may indicate the former. He receives a divine disclosure in the clear reply, "I am Jesus, whom you are persecuting." Jesus of Nazareth is risen from the dead! Stephen was telling the truth when he bore witness to the Son of Man standing at God's right hand (Acts 7:56). Jesus is the Christ, the Son of God, the Savior, the Lord (9:20, 28).

Immediately Jesus issues a divine demand that requires Saul's trust and obedience. In the city he will learn what he must do to fulfill God's purposes (compare 9:16; 14:22).

Saul's companions probably include a number of wayfarers banded together in a caravan for protection against the hazards of the journey, as well as temple police to aid Saul in his work (Lake and Cadbury 1979:101; Bruce 1988:185). At this encounter they stand speechless, hearing a voice or the sound of a voice but not understanding the words (9:7/22:9). They do not see Jesus, though they see the light (22:9).

Thus Saul's conversion experience is an objective event with third-party witnesses. It is also a very personal event. The witnesses do not participate in the theophany the way Saul does (compare Jn 12:29-30; Acts 7:56).

For Saul the physical effects are devastating. Getting up from the ground, he opens his eyes and discovers he is blind! Led by the hand (Judg 16:26; Tobit 11:16) into the city, he neither eats nor drinks for three days.

But the spiritual effects on Saul will last a lifetime. The spiritual significance of a Jewish rabbi's being physically blinded by the light of the glory of God in the face of Jesus Christ is not lost on Saul or Luke (2 Cor 4:4-6). Major themes in Luke-Acts are God's final salvation as a recovery of sight to the blind and as a light to the nations (Is 40:5/Lk 3:6; Is 61:1-2/Lk 4:18-19; Is 42:6/Lk 2:30-32; Is 49:6/Acts 13:47; compare 26:23; Lk 7:21-22; 18:35-43—last miracle before the cross; 14:21; Acts 26:18-23; Hamm 1990:68). The Jews, especially the rabbis, used the image "guide to the blind" to describe their God-given role among the Gentiles and the am haares (1 Enoch 105:1; Sibylline Oracles 3:194; Josephus Against Apion 2.41; Rom 2:19). As Saul meditates on the light during those three days of darkness, then, the greatness of the divinely promised final salvation available only in the last person he saw must become more and more clear and precious (Acts 26:18). And the role he is to play in becoming a light to the Gentiles must become increasingly evident (26:17).

What is Saul to make of his blindness? It is not a punishment (as Hamm 1990:70) nor an indication of divine disfavor (as Hedrick 1981:419) nor simply a concrete proof of the vision (as Haenchen 1971:323). An acted parable, it shows Saul the spiritual bankruptcy of his pre-Christian condition.

Saul's fast may be caused by the shock. Eye doctor John Bullock notes that the electrical shock from being struck by lightning causes violent muscular contractions; the throat can be so affected that it is hard to swallow (see notes for 9:8, 18). Or the fast may be a conscious act of penance for past sins (Haenchen 1971:323). The former seems more likely, since in 9:19, after his healing, Saul takes nourishment and is strengthened.

All conversion experiences are unique to the individual. What of Saul's experience does Luke intend us to take as normative? We should focus on the dynamic pattern of conversion, which includes a personal encounter with Jesus Christ via a witness to the gospel, a response of surrender in penitence and faith, and the reception of salvation blessings and incorporation into the church.