The blaze struck all the company to the ground (Acts xxvi. 14). Prone on the earth, and probably with closed eyes, their leader heard his own name twice sounded, with appeal, authority, and love in the tones. The startling question which followed not only pierced conscience, and called for a reasonable vindication of his action, but flashed a new light on it as being persecution which struck at this unknown heavenly speaker. So the first thought in Saul's mind is not about himself or his doings but about the identity of that Speaker. Awe, if not actual worship, is expressed in addressing Him as Lord. Wonder, with perhaps some foreboding of what the answer would be, is audible in the question, 'Who art Thou?' Who can imagine the shock of the answer to Saul's mind? Then the man whom he had thought of as a vile apostate, justly crucified and not risen as his dupes dreamed, lived in heaven, knew him, Saul, and all that he had been doing, was 'apparelled in celestial light,' and yet in heavenly glory was so closely identified with these poor people whom he had been hunting to death that to strike them was to hurt Him! A bombshell had burst, shattering the foundation of his fortifications. A deluge had swept away the ground on which he had stood. His whole life was revolutionised. Its most solid elements were dissolved into vapour, and what he had thought misty nonsense was now the solid thing. To find a 'why' for his persecuting was impossible, unless he had said (what in effect he did say), 'I did it ignorantly.' When a man has a glimpse of Jesus exalted to heaven, and is summoned by Him to give a reason for his life of alienation, that life looks very different from what it did, when seen by dimmer light. Clothes are passable by candle-light that look very shabby in sunshine. When Jesus comes to us, His first work is to set us to judge our past, and no man can muster up respectable answers to His question, 'Why?' for all sin is unreasonable, and nothing but obedience to Him can vindicate itself in His sight.
Saul threw down his arms at once. His characteristic impetuosity and eagerness to carry out his convictions impelled him to a surrender as complete as his opposition. The test of true belief in the ascended Jesus is to submit the will to Him, to be chiefly desirous of knowing His will, and ready to do it. 'Who art Thou, Lord?' should be followed by 'What shall I do, Lord?'
Blind Saul, led by the hand into the city which he had expected to enter so differently, saw better than ever before. 'The glory of that light' blinds us to things seen, but makes us able to see afar off the only realities, the things unseen. Speaking to Jews, as here, Paul described Ananias as a devout adherent of the law, in order to conciliate them and to suggest his great principle that a Christian was not an apostate but a complete Jew. To Agrippa he drops all reference to Ananias as irrelevant, and throws together the words on the road and the commission received through Ananias as equally Christ's voice. Here he lays stress on his agency in restoring sight, and on his message as including two points--that it was 'the God of our fathers' who had 'appointed' the vision, and that the purpose of the vision was to make Saul a witness to all men. The bearing of this on the conciliatory aim of the discourse is plain. We note also the precedence given in the statement of the particulars of the vision to 'knowing his will'--that was the end for which the light and the voice were given. Observe too how the twofold evidence of sense is signalised, both in the reference to seeing the Righteous One and to hearing His voice and in the commission to witness what Saul had seen and heard. The personal knowledge of Jesus, however attained, constitutes the qualification and the obligation to be His witness. And the convincing testimony is when we can say, as we all can say if we are Christ's, 'That which we have heard, that which we have seen with our eyes, that ... declare we unto you.'