Paul begins his probatio (proof) by removing any suspicion that he was positively disposed to belief in Jesus as the crucified and risen Messiah. He details the scope, extent and intensity of his opposition to Christians as Christ's persecutor (26:9-11). Pharisee though he was, Paul did not believe that a resurrection had occurred in the case of Jesus. It seemed to him that it was his moral duty (dei) to do all that was possible to oppose the name of Jesus of Nazareth—that is, Christ's presence and power among his people (Polhill 1992:500) or the message about Jesus, especially his resurrection (O'Toole 1978:49). The scope of his persecution target was large: he pursued many of the saints, . . . many a time, going from one synagogue to another. His persecution of Christians extended from synagogue punishment intended to get them to recant (this Paul relates from a Christian perspective in his reference to "blaspheming"; compare Pliny Letters 10.96.5) to imprisonment to consenting to their deaths. So intense was Paul's opposition that he pursued Christians to cities outside Palestine. An "exceedingly furious rage" drove him to do it (NIV obsession against may not be strong enough). Yet even such strong persecution was not outside the sovereign plan of God; and Jesus has promised such for all true disciples (Lk 12:4, 8-12; 21:12-19).

Paul's conversion and commissioning transformed him from Christ's persecutor into Christ's apostolic convert (26:12-18). Here we meet not only the most telling evidence that Jesus is risen but also the clearest exposition of that resurrection's significance.

In this third recounting of his conversion (compare 9:1-9; 22:5-11) Paul, traveling with the high priest's authority and commission to arrest Christians, is himself arrested by Christ on the Damascus Road. In this account of the light that drove him to his knees, Luke, following Paul, emphasizes its power and its concrete or objective nature. Its brilliance is brighter than the sun, and that at noontime. It "shines around" not only Paul but his companions (perilampto; NIV's blazing around renders periastrapto present in 9:3; 22:6). As in the other two accounts, we are reminded that although part of the experience—seeing the risen Lord and receiving the message—occurred personally to Paul and no one else, it was an objective experience in space and time, for the companions heard a voice, though not the message. They saw a light, though not Jesus (9:7; 22:9).

Light is appropriate to the theophany of the heavenly risen Lord in his divine mode of being (Ex 20:18; Deut 4:12; Is 60:1-3; O'Toole 1978:63). It is a fitting metaphor for the revelation and salvation he brings (Is 42:6; 49:6; Lk 2:32; Acts 26:18, 23; Krodel 1986:461). Our Lord's dealing with Paul here teaches us that to get the attention of those who are self-confident enough in their religion to persecute others, God may take extraordinary steps to literally bring them to their knees.

Saul, Saul, why do you persecute me? This question at the same time declares Paul's guilt and opens the way for him to be free of it. To this point in his life Jesus was just the name of a dead messianic pretender, which Paul did everything in his power to make his followers renounce (26:9-11). Now he is overpowered by Jesus' living presence; indeed, he had been in a losing battle with Christ all along. It is hard for you to kick against the goads. Did Ecclesiastes 12:11, "The words of the wise are like goads," come to his mind? To change the metaphor, the word of the Lord had kept growing and spreading like wildfire, especially in the time of persecution (Acts 8:3-4). Those who tried to stamp it out simply sent more sparks into the wind to ignite hearts in many more places. Paul learned, as does anyone who consistently says no to the faith, that it takes work to resist the truth of the gospel and the life of the Spirit.

Paul's response of humble submission, Who are you, Lord? places him in the only position that can turn the condemnatory accusation into an answer full of hope. I am Jesus, whom you are persecuting. In these simple statements from heaven Jesus declares that he is risen from the dead and exalted to the Father's right hand. He proclaims his supremely triumphant salvation victory. Paul cannot successfully oppose Christ and his mission—and why would he want to anyway? Jesus further announces that Christians are peculiarly the Messiah's people. To persecute them is to persecute him.

These truths are the light Paul needs to be converted. And any conversion involves that defining moment when we enter into a personal relationship with the risen Jesus Christ by embracing the good news that this suffering and risen Messiah is mighty to save those who repent of their rebellion against him (Lk 24:46-47).

Paul's conversion is at the same time a commissioning to a lifework of gospel witness (Acts 26:16-18). In words reminiscent of the call of the Old Testament prophets, Jesus commands him, Get up and stand on his feet, for he is to bear a divine message that will place him in danger. Hence a promise of divine protection must be added (Jer 1:7-8, 17-19; Ezek 2:1-2).

What is distinctive in the appointment, though not necessarily unique, is the nature of the mission and the nature of the audience. The Lord appoints Paul a servant (hyperetes). With this term for "assistant" Jesus stresses that Paul is to do exactly his master's bidding (Lk 1:2; 4:20; Acts 13:5). And he further specifies the service as witness of what you have seen of me and what I will show you (compare 22:17-21). He will proclaim a message that he is convinced of and that is based on "direct personal knowledge" (Strathmann 1967b:476; Acts 23:11; 26:22). His audience is both Jews (Luke refers to them by that spiritually significant term, laos, "the people"; the NIV rendering obscures this; see 13:15, 31; 28:26-27) and Gentiles. The direct Gentile mission, so offensive to his fellow Jews, is so necessary in God's saving plan that it is even part of the gospel message (Lk 24:46-47). It must ever determine the target audience of Paul's mission and ever be the flash point of opposition to it (9:15; 13:46-50; 22:15, 21-22). All who will answer Christ's call to be witnesses will face the challenge of responding with courage and confidence.

Never missing an opportunity to fulfill his ministry, Paul climaxes his report of Jesus' commissioning by proclaiming its purpose in terms of outcomes (26:18; compare Col 1:12-14). He winsomely lays before his audience the salvation blessings that can be theirs if they too will but trust in this risen Savior. With a healing metaphor Jesus tells Paul he is to open their eyes. This stands for "the spiritual health of those who find salvation in Christ and receive his revelation" (O'Toole 1978:74). Luke will use the metaphor of "closed eyes" for a sinful condition (Acts 28:27/Is 6:10; compare Lk 19:42) and "seeing eyes" for those blessed to witness of God's saving purposes (Lk 2:30; 10:23; compare Is 42:7).

Paul further enlarges on the transformation that this salvation brings: those who receive Paul's witness will turn . . . from darkness to light, and from the power of Satan to God. They can abandon the gloom, ignorance and evil of an environment without the messianic Savior (Lk 1:79; 11:33-36; 22:53; Acts 13:11) for the light of hope, revelation and goodness found in the living presence of the Risen One (Lk 2:32; Acts 13:47/Is 49:6). The bondage of Satan's power ("authority"; Lk 4:6; 22:53) can be exchanged for the gracious sovereignty of God, who is greater (Lk 4:36; 5:24; Acts 8:19).

The positive blessings that flow from this transformation encompass one's past, present and future. There is forgiveness of sins, one of Luke's favorite ways of describing what salvation provides for us (Lk 4:18/Is 61:1; Lk 24:47; Acts 2:38; 5:31; 10:43; 13:38). And there is a new eternal destiny grounded in a new identity. We have a place (kleros, a lot or portion of an inheritance, Ps 77[78]:55 LXX; compare Acts 1:17; 8:21) among those who are sanctified by faith in Jesus (16:31; 20:32; 20:21; 24:24). Trust in Christ is our defining moment.

As further proof of the reality of this encounter and in order to bring its significance to bear on his present circumstances, Paul now portrays himself as Christ's obedient witness (26:19-23). As a faithful witness, he follows the risen Lord's command by preaching in Damascus (9:19-22), in Jerusalem (9:26-28; 22:17-21), in all Judea (9:28-30) and to the Gentiles also (11:25-26; 13:46; 14:27; 22:21). Paul stresses the radical about-face involved in embracing the good news. "To convert is not just to give one's life a new direction but in practice to reorientate oneself continually to the goal by the radical setting aside of evil" (Behm and Wurthwein 1967:1004). With conversion, repentance and the new life that proves the genuineness of that repentance, there is no room to drive a wedge between Jesus as Savior and Jesus as Lord. If one is not truly committed to him as Lord, one cannot rightly claim he is one's Savior.

Paul's faithful witness has also been a contested witness. Paul preached the same gospel to Jew and Gentile alike, inviting both to receive salvation blessings in the same way: by repentance and faith in Messiah Jesus. This obliterated the religious distinction between Jew and Gentile that ethnic pride had so carefully preserved. On account of this mission and message the Jews seized him in the temple and tried to kill him (21:30-31). And so today, the universal offer of salvation based on grace received by repentance will still be resisted.

Paul gives one final proof that his mission is from God. He was arrested and beaten by a bloodthirsty mob, and while he was in Roman custody the Jews hatched ambush plots, even involving newly arrived Festus. But with God's help he is still alive and bearing witness to small and great alike.

Now he wants to engage Festus, Agrippa and the rest in a consideration of the truth of the message, especially its fulfillment of Old Testament prophecy (Lk 24:46; Acts 3:18). With an introductory ei, with its implication "that the proposition which follows is denied and must be argued out" (Lake and Cadbury 1979:321; compare Acts 17:3), Paul lays out two central propositions of the gospel: the Messiah's suffering and, since the resurrection, his provision of salvation blessings to Jew and Gentile alike. Both stand in continuity with the Old Testament but move beyond the current Jewish understanding of it. A Messiah who suffers is possible only if he is the same person as the Suffering Servant (Lk 22:37/Is 53:12). Only a Messiah who rises first from the dead can be the source of salvation blessings: light now proclaimed through his disciples to all (Acts 2:25-36/Ps 16:8-11; 110:1; Acts 13:46-47/Is 49:6). The point is clear. Without the resurrection of Christ, the defining moment in human history, there is no future hope for anyone. But when we let Christ's resurrection be our defining moment, the lights come on for our past, present and future.