“Born, reared, educated” was a fixed biographical formula common in Greek writings. The significance to this is that when Paul referred to his being “brought up” in Jerusalem, the most natural meaning is that he was reared from childhood in Jerusalem, not in Tarsus, as is commonly supposed. His family must have moved to Jerusalem when he was still quite young. This ties in with the later reference to his nephew’s being in Jerusalem (23:16). It underscores the point Paul wanted to make to the Jerusalem crowd: he was no Diaspora maverick but was nurtured from childhood in the holy city itself.

Paul then described his former days as a persecutor of the Christian movement. Here his own account parallels Luke’s earlier description of Paul’s days as persecutor of the Christians (8:3; 9:1f.; cf. 26:9–11), and these other texts supplement the present passage. As in 9:2 Paul referred to Christianity as “the Way,” a designation that will recur throughout his defense speeches. It not only serves to link Christianity closely with Judaism but also with Christ. It was “the Way” Christ established; to persecute the Way was to persecute Christ himself

Luke introduced Saul for the first time at the stoning of Stephen. He was the young man who watched over the garments of the witnesses as they stoned Stephen (v. 58). There is no indication that Paul himself actually lifted a stone, but he was in total agreement with the action

Then his consent led to full involvement. He became the church’s worst enemy (v. 3). Indeed, he is portrayed as the persecution personified. He is described as attempting to “ravage” the church (“destroy”). The Greek word is lymainō, a strong expression that is used in the Septuagint for wild beasts, such as lions, bears, and leopards tearing at raw flesh. He is said to have gone “from house to house,” possibly a reference to his breaking into their “house church” assemblies. In any event, his fury stopped at nothing. He turned against women as well as men, dragging them to court, throwing them in prison

Not only was it the right time in terms of the sweep of history but it was the right time in the sense that we were powerless to break the chains of sin. We were unable to help ourselves. Bound by sin and destined for an eternity apart from God, no amount of struggle could free us from condemnation. It was for us “the right time” for Christ’s atoning death.

The transaction took place while we were in a state of hostility toward God (cf. Col 1:21). In 2 Corinthians Paul wrote that God reconciled the world to himself in Christ, yet every person must respond in faith in order for that forgiveness to become effective in his or her case (2 Cor 5:19–20). Reconciliation is a personal relationship; it cannot be a unilateral action on the part of God alone. He has provided forgiveness for all people through the once-for-all death of his Son. Only when that forgiveness is accepted by faith is the compact completed and reconciliation takes place. God’s part is finished; our part is a matter of individual decision.

God is the Father who, having forgiven his prodigal son, watched daily for his return (Luke 15:20). Little wonder that the beloved disciple John exclaimed, “How great is the love the Father has lavished on us!” (1 John 3:1). The proof of God’s amazing love for us is the gift of his only Son (John 3:16). The cross defines what Scripture means by “love” (1 John 3:16). Love is the voluntary placing of the welfare of others ahead of one’s own. It is action, not sentiment. Love is the mightiest force in the world. It is the ethical goal of human existence. God is love (1 John 4:16), and that determines the goal toward which all redemptive history moves