Jesus was asking why

JESUS WAS ASKING WHY
EDITED BY GLENN PEASE
Acts 9:4 4He fell to the ground and heard a voicesay
to him, "Saul, Saul, why do you persecute me?"
GreatTexts of the Bible
Why PersecutestThouMe?
And he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou me?—Acts 9:4.
1. We do well to treasure up, wheneverwe canlearn them, the facts that
cluster round the turning-points in a greatman’s life; the greatcritical
moments which made him what he was, for goodand evil, leaving an
everlasting impress on his character. In proportion to the work which such a
man has done in the world, as prophet, or lawgiver, or ruler, are we glad to
know what were the inner sources ofthose greatachievements;what forces
were at work, directing, in the wonderful providence of God, the whole
current of his being. The thoughts which rise unbidden in his heart; the words
which are borne to his inward earas from some human or Divine instructor;
the accounthe himself gives us of the facts of the greatchange—allthese have
an interest for us far greaterthan that which attaches to any record of merely
outward events, even than that which we find in the greatestactions ofthe
man himself.

Looking to St. Paul as simply one of the greatmen who have stamped their
minds and characters onthe history of the world; seeing in him one whose
influence has had a wider range, and lastedlonger than that of any other man,
howevermighty or famous, the accountwhich he gives of the process by
which he became that which he actually was, might well attractus, as being of
immense significance. The process was one ofsudden and startling change;all
the strength and intensity of his nature were transferred in a moment from
one camp in the greatbattlefield of faith to the other; he who was before “a
persecutorand a blasphemer, and injurious,” became a preacherof the faith
he once destroyed. If the record of the conversionof St. Paul were simply that
of an internal conflict, of growing and gathering convictions, ofstrange
dreams and omens;if it were as perplexing and uncertain as are the stories of
the conversionof Constantine, it would still be, for all to whom the history of
the world is not a sealedbook, a page in it which they may not lightly pass
over. But if we believe that the change of belief and heart was not merely a
human, but a Divine work;that the words which belong to it did not come by
chance, but were spokento his spirit by Him who is the EternalWord; if we
think of that which he beheld, not as one of the visions of the night, when deep
sleepfalleth upon men, but as the revelationof the Son of man, then we are
bound to study the whole history with a profounder reverence, andto examine
into eachsingle circumstance belonging to it, with the fullest conviction that
there can be nothing idle or superfluous in it, nothing arbitrary or capricious.
Give thanks for heroes that have stirred
Earth with the wonder of a word.
But all thanksgiving for the breed

Who have bent destiny with deed—
Souls of the high, heroic birth
Souls sent to poise the shakenearth,
And then calledback to Godagain
To make heavenpossible for men.
2. The subject before us is St. Paul’s conversion. Before approaching the
particular study of it let us give a thought to the meaning of a much misused
word. Perhaps no term in theologyhas been more seriously misapplied than
this word “conversion”;the place which it has filled in religious thought, and
the interpretations which have been forcedout of it by preachers within the
last Century, have tended to make us revert from the word altogether, as one
having no use for modern times. But, while we try to avoid the errors, let us
not be afraid of the word. “Conversion,” ifused in its true sense, does not
mean some abnormal experience in the spiritual life of a man; far from this, it
is a natural experience in the history of the religious life of every soul which
seeks afterGod;an experience which not only enters into that life, but makes
a permanent impression upon the characterof the soul.
(1) First of all it is a crisis in a man’s experience. Nothing interests men more
than the story of a critical and determining experience in the history of a soul.
All the narratives that have deeply affectedmankind have turned upon some
crisis in spiritual fortunes. The interest of the crisis may have lain in tracing
the chain of outward circumstances whichprepared or seemedto prepare for

it. Or it may, on the other hand, have lain solelyin a close scrutiny of the
gradual and hardly perceptible inner movements which led to that moment
big with change and renewal. But without that moment the story would have
been hardly a human story at all. So naturally do we look for the great
transforming moment in a life which is to satisfy us of its real humanity. So
little can we acceptas really human the life which unconsciouslyand without
an effort accepts itself, which has never needed to challenge itself and to wring
from itself the satisfying and renewing answerto its own insistent questioning.
It is this moment of self-challenge whichis really the conversionof a soul.
There the life comes to itself, feels that there is a self after which it must seek,
which will not simply come to it without seeking,that there is a self which it
must make, which will not fall to it ready-made.
I read in the newspaperthe other day of a wonderful invention to be used in
war. It was a bomb, with such materials inside the shell, and so contrived as to
explode at the touch of a ray of light! The bomb might be placed anywhere
and do no harm; but let a ray of light fall upon it in particular, and on the
instant, at the summons of the light, the thing would awake and burst.1 [Note:
John A. Hutton, Guidance from Robert Browning in Matters of Faith, 47.]
(2) But, in the secondplace, this crisis is a part of the soul’s own growth.
Conversionis a universal human need. But we have confusedourselves by
confining the term to a particular kind of religious experience which is by no
means common to all men, or even possible for all men, which is indeed, and
perhaps fortunately, possible only for a few exceptionalnatures. And it is just
this kind of conversionwhich is very often leastworthy of the name. It is the
effectof a momentary emotion, and is induced most readily in the most
superficial natures. It is true that the appeals which produce such an emotion
may sometimes find their way into the deep and silent nature and there leave
the permanent lessonwhich will continue to do its work while life endures.
But they are too often addressedto all that is most obviously of the surface
stuff of feeling. Too often they are so ignorant of the nature of the will in us

and of the means of stirring it into actionthat it seems almostan accidentif
occasionallythey do reach it. The secretof conversionlies in the characterto
which the appeal is addressed, and not in some conventionaltype of religious
appeal. It is the inner history that matters. And nothing is of such slow growth
as the trouble of the heart, the dissatisfactionwith self. To force it is almost
certainly to mar its efficaciousness, to rob it of its true value. Appeals from
without may awakenit into activity for the first time, or they may bring it to a
head and give it complete consciousnessofitself. But it is in its slow working
that the Spirit of God is wrestling with a soul. It is not in the message ofa
moment, but in the gradual lessonof an obscure and laborious effort, that the
Divine Spirit comes to us. And yet that moment must not be denied its place in
the spiritual life. It appears and reappears in the history of greatsouls.
This is the story of one of those profoundly significant events in history on
which the whole complexion of future thought and the course of future
progress turn. St. Paul is one of those Titanic figures of the past about whom
everything was on the large scale, bothfor himself and for the world.
Intellectually, his views of truth have become a fundamental statement of the
creedof nineteen centuries;practically, he is the master empire-builder of the
kingdom of God in the world. He laid hold upon the largestconceptions ofhis
time—the Hebrew religion and the RomanEmpire—and he transformed
them into the Christian Church. But it was not by the natural development of
his genius that he did this. Up to a certain moment in his careerhis powers
were running to waste, spending themselves in the most futile ways. At that
moment something occurredwhich revolutionized his whole life, an upheaval
of the very foundations of the man. But the greatnessofthis man’s nature
ensured the thoroughness ofthe change in him. Such a man’s conversionis a
tremendous affair.1 [Note: J. Kelman.]
We may wellquestion whether there was evera conversionwhich could be
rightly calledinstantaneous. There is often a sudden shock, a flash of light, a
consciencesmittenas with an arrow, a deciding moment; but hundreds of

forgottenthings have been preparing for it. That blaze of lightning which
bursts out of a thunder-cloud is instantaneous, but the atmospheric conditions
which prepared it have been a long time gathering to form that thunder-
cloud. Conversion, when it is most sudden, has behind it days and even years
of passing religious thought, and conscience-pricking, andspirit-striving. It is
only when the hands are on the hour that the clock strikes, but through the
whole sixty minutes the whole machinery has been moving towards this very
thing. The clock struck in this case on the way to Damascus, but the wheels
had been going round a long time bringing it to this point. Christ’s unseen
hand had been laid upon Saul more than once, and he had felt it and shakenit
off, half in fear and half in anger.1 [Note:J. G. Greenhough.]
I was quick in the flesh, was warm, and the live heart shook my breast;
In the market I bought and sold, in the temple I bowedmy head.
I had swathedme in shows and forms, and was honoured above the rest,
For the sake ofthe life I lived; nor did any esteemme dead.
But at last, when the hour was ripe—was it sudden-remembered word?
Was it sight of a bird that mounted, or sound of a strain that stole?—
I was ’ware of a spell that snapped, of an inward strength that stirred,

Of a Presence thatfilled that place; and it shone, and I knew my soul.
And the dream I had calledmy life was a garment about my feet,
For the web of the years was rent with the throe of a yearning strong,
With a sweepas of winds in heaven, with a rush as of flames that meet,
The Fleshand the Spirit clasped;and I cried, “Was I dead so long?”
I had glimpse of the Secret, flashedthrough the symbol obscure and mean,
And I felt as a fire what erst I repeatedwith lips of clay;
And I knew for the things eternalthe things eye hath not seen;
Yea, the heavens and the earth shall pass, but they never shall pass away.2
[Note:Helen Gray Cone.]
I
The Preparation

1. It is worth our while in the first place to inquire into the events which led
up to the change. Forit is evident that it was sudden only in its climax, as we
may gathereven from the words “it is hard for thee to kick againstthe
pricks” (Acts 9:5). This inference is borne out by the altogether excessive zeal
of the voluntary inquisitor. When we think what humble folk these early
Christians were—slaves, womenwho earned their livelihood by trade, odds
and ends of the below-stairs life of the greatEmpire—and when we remember
how Saul rushed from house to house after them, and how everything was at
its harshestand most violent, we can see the unnaturalness of it all. No one
likes this sort of work for its own sake, andthis fiery crusade, self-imposed, is
certainly suspicious.
Who lights the faggot?
Not the full faith; no, but the lurking doubt.
On the other hand, we know from himself that he had already been arrested
by the discoveryof the sinfulness of coveting, and the inward nature of
morality. Pharisaic Judaismcould do nothing to help him in that, but it was a
first principle of Jesus’teaching. And there was much else in the new faith
that must have strongly attractedhim. The characterofJesus, and of His
followers, was afterall inexplicably beautiful, whatever one might think about
their principles. Those womenwith the Madonna-like faces, those young men
whose eyes were full of spiritual light—undoubtedly they had some secretof
gladness and serenity hidden from the ancient world. Thus he was already
more or less consciouslydissatisfiedwith Judaism and tempted towards
Christianity.
Yet such a change meant too much for him to make it possible that he should
lightly capitulate. On the one hand, it was unthinkable to his proud spirit that

simple people like the Christians had been right, while he and all thinkers
whom he respectedhad been wrong. And then, if by any chance it should be
true, the ghastly alternative was that he and his friends had seentheir own
Messiah, andcrucified Him. No wonder that he felt “the anguish of a constant
misgiving.” It was the clashof two conscienceswithin him. It was impossible
to go on for long with this hunting of such small and defencelessgame without
a pang; and yet a sorerpang threatened him if for a moment he admitted the
possibility of his nation’s crime, and the falsehoodofher fixed convictions.
It was characteristic ofthe man to seek to settle the conflict by a blind and
furious dash for one side. But the journey gave him much enforcedleisure
when he was not in a mood that could bear to be still. Whateverroute he
chose, he could not escape daily memories of Jesus and His doings. He was no
longerbackedby public opinion, and the solitary ride only gave freer course
to his uncertain thoughts. By the time he had drawn near to Damascus,he
must have been growing feverish. No Easterntravels at high noon except upon
compulsion. Then in the still hot air, while the merciless sun beat on him and
his unwilling and sullen companions, the city burst upon his view.
2. “It is hard for thee to kick againstthe pricks.” In our land we rarely see
oxen yokedto the plough. Obedient horses do that work in our fields. But in
the lands of the Bible, oxen were employed in the task, and they did not take
kindly to it until they were broken in. They were often in rebellious mood, and
flung their heels back in angry protest againstthe beam or shaft of the
ploughshare. They stoodand kickedinsteadof moving on. To stop this a
somewhatcruel device was used. The beam was facedwith small, sharp iron
spikes, and when those rebellious limbs of theirs were flung furiously back it
was only to have them pricked and sorelywounded. The most stubborn oxen
speedily got tired of that self-inflicted torture; settleddown to the yoke and
the labour, and submissively went whither the ploughman drove. It is a
curious figure to apply to a man, but distinctly forcible; and this was the
figure which our glorified Lord used to that haughty and headstrong man,

Saul of Tarsus. Here he was, entrusted with a most important mission, armed
with letters and credentials from the most imposing authorities in his nation,
lifted up with the intoxication of rage and assurance, resolvedto destroyat a
blow this new pernicious sectof Christians which had sprung up, and
doubtless expecting to win greatglory in doing it. And Christ appearedand
knockeddownhis pride with this little word: told him that he was like one of
those stupid oxen which, in refusing to do what they were ordered to do, only
inflicted suffering upon themselves. Now, how did the figure apply to him?
What was the resemblance betweenthis man, driving forward on his mission
of persecution, and the ox refusing to be driven, and wounding himself in
sheerwrath and obstinacy? Saul understood it quickly. It meant that God had
laid hold of him and yokedhim to higher service, and that all this furious zeal
againstJesus and the saints was just an effort to escape the yoke, to resistthe
powerthat was driving him, an effort which was bound to fail, for like the
oxen he was bound to go submissively when he had abandoned kicking against
the pricks. Yes, he was already yoked. A Master’s hand was upon him, and he
was trying to fling it off and could not.
3. It has been saidthat the martyrdom of Stephen convertedSaul. That is
overstating it; but the blood-drops of that sufferer were the seed-grainof
Saul’s changed life. He had heard the courageoustestimony, watchedand seen
the face which in its dying agonywas as the face of an angel; seenwith what
absolute fearlessnessa Christian could suffer and die. It had preachedto him
through his obstinatelyclosedears;it had pricked his heart and left a sense of
pain. He had crushed it down many a time, but it rose again. It was like a fire
that still burned and would not be quenched. It grew fiercer, indeed, the more
he tried to quench it. He fanned his hatred againstthe Christian sect;he
followedthem, hunted them, laid fierce hands upon them, draggedthem off to
prison, got them scourgedand stonedand slain. What of that? It only brought
him face to face with them. Through every one of them Christ spoke and
pleaded. He saw their patient heroism, serenity in suffering, cheerfulness in
dying. He could not help asking himself the secretof it. What was it that
nerved and inspired these men? There was something here which he had
never found in his own orthodox Pharisaism, and what was it? Could Christ

be true? Was the Nazarene, indeed, the Son of God? and in slaying these
people was he murdering the saints of God? Such thoughts as these had
searchedthe heart of Saul of Tarsus, and it was face to face with himself that
he was prepared for the vision of the Sonof God.
We canbe born thus more than once;and eachbirth brings us a little nearer
to our God. But most of us are content to wait till an event, chargedwith
almost irresistible radiance, intrudes itself violently upon our darkness, and
enlightens us, in our owndespite. We await I know not what happy
coincidence, whenit may so come about that the eyes of our soul shall be open
at the very moment that something extraordinary takes place. But in
everything that happens there is light; and the greatness ofthe greatestmen
has but consistedin that they had trained their eyes to be open to every ray of
this light.1 [Note:Maurice Maeterlinck.]
II
The Vision
1. We do not know the precise spot where the vision occurred, but tradition
localizes it at Salahijeh, an outer spur of the Lebanon range, at the foot of
huge limestone cliffs, where the traveller first catches sightof the boundless
plain and the magnificent city of Damascussetin the midst of it. One moment
the famished eye sees on every side nothing but the grey aridity of limestone
rock, without a leafto enliven it; and the next it gazes enraptured upon an
oceanof infinitely varied foliage. Forhours Saul had been passing through the
dreariestmountain scenery, whose sterile crags,bleaching in the hot sunshine,
fatigued body and mind; and now all at once there rushed upon his vision,
prepared for it, as it were, by the obliteration of even the memory of any
greenthing, a scene so strangelyfair that it seemedas if a new and radiant

world had opened up before him—the world-old city of Damascus,
embosomedin the brightest verdure and bloom, a pearl surrounded by
emeralds, the “eye of all the East.” It pleases us to think that, with a poetic
fitness, this was the place where Saul and his escortof soldiers were arrested
by the supernatural vision.
2. The zealot of the Law, all the more a zealot because it canno longersatisfy
him, is on his wayto persecute the truth for which his soul is longing. There is
something terrifying and terribly pathetic in the tumult of a soul which draws
near the accomplishmentof such an infamy, the infamy of a loyalty which is
the supreme disloyalty. It was in the exhaustionof such a tumult that the
lightning which rent the Syrian skyrent also once and for all the heart of St.
Paul, and revealed to him the very face of the Saviour for whom he longed. It
was through the thunder of the sudden midday storm that the authentic voice
of Jesus reachedhim at last. How often he had heard it since that day of
Stephen’s death, only to put it away from him as an impossible delusion. Now
through the tumult without and within it strikes quite clearand definite.
“Saul, Saul, why persecutestthou me?” That was the very question which had
haunted him ever since, in an act of fierce determination, he had soughtout
the high priests and obtained their warrant and ridden immediately through
the Damascusgate. And the whole drama of hesitation repeats itself againin a
flash in his soul. “Who art thou, Lord?” “I am Jesus, whomthou
persecutest!” “Whatwilt thou have me to do?” But at lastthere is peace,
deliverance from the conflictof the past, an end to that stage ofthe conflict.
The soul blinded with excess oflight has found its true Masterand yields itself
henceforth to His direction.
3. Was Saul deceived? Was he the subject of hallucination? Was he so
exhausted with the fatigues of the journey, which must have occupiedfive or
six days, as to mistake the flaming of a torch, or the noontide splendour of an
Oriental sun, for a supernatural revelation? A modern conclusionof a
scepticalphilosopheris that he was the subject of an epileptic fit! The

suggestionis scarcelyworthyof any serious notice. Those who suffer from this
complaint are, for the time, unconscious, and on their recoverycannotrecall
anything that happened while the seizure lasted. Dazzled into blindness by the
overpowering effulgence ofthe light, Saul of Tarsus continued in a state of
misery for three days, but never lost consciousness, and could remember the
minutest detail of what happened during those days of spiritual as well as
physical darkness. Sucha foolish hypothesis as the theory of epilepsy is an
amusing specimenof the absurd lengths to which rationalistic speculationwill
go in its attempt to eliminate the supernatural dement from the Bible. It is
impossible to accountfor this event satisfactorilywithout admitting it to be a
miraculous manifestation.
What’s that which, ere I spake, was gone!
So joyful and intense a spark
That, whilst o’erheadthe wonder shone,
The day, before but dull, grew dark?
I do not know;but this I know,
That, had the splendour lived a year,
The truth that I some heavenly show

Did see, couldnot be now more clear.
This know I too: might mortal breath
Express the passionthen inspired,
Evil would die a natural death,
And nothing transient be desired:
And error from the soul would pass,
And leave the sensespure and strong
As sunbeams. But the best, alas,
Has neither memory nor tongue.1 [Note:Coventry Patmore.]
4. From the moment when Saul saw Jesus, his life became a transformed one.
Such a transformation in itself bears witness to the reality of the heavenly
vision, and all the more so because the struggle was not finished in that one
stupendous moment. If the transformation had resulted from hallucination we
might allow the possibility of the sudden change, but that the effectshould be
permanent and abiding, workedout with infinite patience in a life’s struggle,
is incredible. We have only to read the seventh chapterof Romans to be

convinced that St. Paul’s conquestwhich began at this moment was a realand
abiding one.
5. There is yet another point. Here we have an illustration of the way in which
the bestand most can be made of a man. This man has no soonerbeen
appealedto, no soonerhas he seenthat He whom he thought was an evil
impostor is really the Lord of glory, he has no soonerrecognizedJesus of
Nazarethrisen from the dead, and clothedin powerand majesty, than he calls
Him “Lord”; and the cry of the newly won life, of the newly subdued heart, is,
“Lord, what wilt thou have me to do?” And out from that as from a fountain
comes the life of splendid devotion, of brave endurance, of glorious attempt,
and even yet more glorious victory for the Lord Jesus. And is not St. Paul
influencing the whole civilized world to-day?
Ofttimes when the days are bitter, and the pulse of life is low,
And the wheels of toil in their dusty course drive heavily and slow,
When the meaning of all is blurred, and the joy of seeking palls,
Ofttimes in my desertplaces a miracle befalls.
Is it a trick o’ the blood, a clearing dot in the brain?
Sudden the far-off showerunguessedhas filled the choking stream;

Some rift in the grey horizon let through a crimson beam.
Once more for me the sky is blue; I quaff the wine of the air,
And taste the fierce tang of the sea, and find the wild rose fair;
Once more I walk the allotted round with unreluctant feet,
And daily bread has savour, and love and labour are sweet.
Oh, once in centuries olden, before Damascus Gate,
Journeyed one with holden eyes and a dreary heart of hate;
When a glory shone round about him, and in one wondrous hour
He had passedfrom death to life. Then knowledge andgrace and power
And a new word filled his lips; and joy and courage andlove
Were born henceforth in his heart, with the vision that fell from above.
And still, when the days are bitter, and life is cloggedwith care,

And the heart is saltwith unshed tears and tender with despair,
An angelstirs the stagnantsoul, and lo! there is healing there.
Once more my song is loosened, and the life and labour sweet;
Once more in the tangled weft the pattern shines complete;
And I know that the self-same graceonmy soul has been outpoured.
My spirit, by Damascus Gate, has heardthe voice of her Lord.
III
The Voice
“And he fell upon the earth, and heard a voice saying unto him, Saul, Saul,
why persecutestthou me?”
1. The vision was accompaniedby a voice. There is an apparent strangeness in
the accountwhich is given by himself, and by St. Luke, of the facts of St.
Paul’s conversion. That strangeness, that startling simplicity and plainness,
carries with it the evidence of its own truthfulness. The temptation to a

dishonest, or even to a weak nature, would have been to raise all the
circumstances ofsuch a change to the height of what would seemto men
stately, Divine, terrible. All familiar speech, all that drew its birth from the
common experience of mankind, would have been carefully excluded. The
tongue of men and of angels would have seemedtoo feeble for so high a theme.
There would have been an attempt to soar“into the third heaven,” and to
speak the words which it is not “lawfulfor a man to utter.” St. Paul’s
language is, we know, very different. He uses here, as always, “greatplainness
of speech.” He tells us, indeed, of “the glory above the brightness of the sun”
which shone round about him; tells us how in that brightness he saw a form
which others did not see, and heard words which they did not hear, although
the voice of Him that spake filled them with strange fears;and then we come
to that Divine messagefrom the Lord of glory to the soulof His servant, and
we find it simply this, “I am Jesus whom thou persecutest. It is hard for thee
to kick againstthe pricks.”
2. The words came with a startling abruptness; they were themselves plain
and familiar. The young Jew of Tarsus might have read them in Greek books,
or heard the proverb quoted a hundred times among his Hebrew friends.
They belongedto the widespreadtreasure of similitudes and proverbs drawn
from the simplest forms of man’s life and work;and, as such, were not
confined to any race or country. Those words St. Paul had probably had often
in his thoughts, or on his lips. Never before, we may be sure, had they come to
him as they came now; never before had he applied them to himself, and seen
what they had to tell him of God’s dealings with him. We may be sure that
they were the very words he needed; that none which we should have thought
loftier and more solemn could have done their work so effectually. What an
entirely new light those words would throw on the zeal and vehemence in
which the persecutorhad gloried; how utterly they would reverse the
judgments which he had passedon them! They revealedto him that he, the
pride of the schools ofJerusalem, the rigid and scrupulous Pharisee, was, like
the brute beastin that proverbial speech, struggling againstthe guidance of
one mightier and wiserthan himself, and by that resistance bringing upon
himself nothing but an increase ofpain and confusion. He was himself

“kicking againstthe pricks.” In his blindness and ignorance he did not, or
would not, see the first promptings of the Almighty hand that marked out his
true path for him. There had already been, as the words imply, signs and
tokens of the will of God, goads that entered deep into his soul, and brought
with them pain and misery; but he went on in spite of these, crushing all
feelings of pity, doubt, remorse, and steeling himself into what seemedto him
a noble and heroic hardness. These words bring before us a new phase in the
mind of that persecutor.
3. It was a touching question to the infuriated man, whose greatobjectwas to
obliterate every trace of the Christian religion and to harry and harass its
adherents. It is not, “Why persecutest thou them?” but, “Why persecutest
thou Me?” “Godis angry with me,” said Luther one day to the goodmonk
Staupitz. “No,” answeredthe venerable teacher, “you are angry with God.”
Saul of Tarsus was mad as a demon with hatred to Christ. Christ was gentle
and loving to him, and the expostulation was most pathetic. “Why persecutest
thou Me?” Ineffably tender and close is the relationship betweenHim and all
His disciples. Let the humblest member of His mystical body suffer, and at
once the Head suffers, by the subtle yet potent influence of spiritual sympathy.
He showedgreatersensitiveness in regardto His mystical body than in regard
to His physical body. He did not say anything like this to any of those who
inflicted upon Him cruel and excruciating torture. He endured the pain and
agonyin the silence of patience. But when, after His ascension, His followers
were being haled to prison, and condemned to undergo hardship and death
for His sake, He said, “Why persecutestthou Me?”
Why persecutestthou Me? The enthroned Saviour is bound to every one of
His subjects by ties of holy sympathy. Amid the glory of heaven He does not
forgettheir needs.
He in the days of feeble flesh

Poured out His cries and tears;
And, though exalted, feels afresh
What every member bears.
Any actof kindness performed to His humblest followeris an act of kindness
to Himself. “Inasmuch as ye did it unto one of these my brethren, even the
least, ye did it unto me.” Any act of cruelty to them is an act of cruelty to Him.
“In all their affliction he was afflicted, and the angel of his presence saved
them: in his love and in his pity he redeemedthem; and he bare them, and
carried them all the days of old.”1 [Note:E. Morgan.]
We have no tears Thou wilt not dry;
We have no wounds Thou wilt not heal;
No sorrows pierce our human hearts
That Thou, dear Saviour! dost not feel.
Thy pity, like the dew, distils;

And Thy compassion, like the light,
Our every morning overfills,
And crowns with stars our every night.
Let not the world’s rude conflictdrown
The charmed music of Thy voice,
That calls the wearyones to rest
And bids all mourning souls rejoice.2 [Note:H. M. Kimball.]
Why PersecutestThouMe?
BIBLEHUB RESOURCES
"the Way."
Acts 9:2

R. Tuck
This seems to have been the earliestname for what we now call Christianity.
That it was used as a distinctive appellation of the Christian religion may be
seenby comparing Acts 19:9, 23;Acts 22:4; Acts 24:14, 22. A fuller expression
is employed in 2 Peter2:2, "By reasonof whom the way of truth shall be evil
spokenof," Our Lord had used the term in a very significantmanner, saying,
"I am the way (John 14:6); and the previous prophetic figure of the Messianic
times - "An highway shall be there, and a way, and it shall be calledThe way
of holiness '- would be in the memory of the disciples, and therefore they
would be likely to acceptthe term if it was first started by their persecutors.
Compare the name "Christian," which began as a taunt, and became accepted
as an honorable title. In introducing this subject, reference may be made to
the interesting fact that, from this point, Luke's recordbecomes almost
entirely an accountof St. Paul's labors, probably because round him centered
the missionarywork of the early Church, and he was its greatest
representative. The kind of religious authority over all Jews exercisedby the
Sanhedrim, and the limitations of its power to imprisonment and beating and
excommunication, require consideration. Saulprobably went to Damascus for
two reasons -
(1) because in the scattering the disciples were likely to have found shelter
there; and
(2) because many Jews dweltthere, and especiallythose Greek Jews, who
were most likely to become converts to the broad principles as taught by
Stephen's party. It was againstthis particular party that Saul was so greatly
incensed. Their teaching most effectually plucked the ground from beneath
mere formal Judaism. Reverting to the term, "the Way, as descriptive of the
Christian religion, and filling it with the largermeaning of our later
knowledge, we may notice that it is -
I. A WAY OF THINKING. It is characteristic ofChristianity that it has its
own peculiar way of thinking about
(1) God,

(2) man,
(3) sin,
(4) redemption.
Its "way of thinking" is placed under the guidance of specialDivine
revelation. And the starting-point of its thinking is that God has, "in these last
days, spokenunto us by his Son." Probably the exactreference in this verse is
to that "wayof thinking" which Stephen introduced and taught, because that
appearedto presentspecialpoints of antagonismto the doctrine and authority
of the Sanhedrim. There is still a "wayof thinking" characteristicofChrist's
disciples. With a large liberty there are well-defined lines beyond which the
thinking, being unloyal to Christ, is unworthy of the Christian name.
II. A WAY OF FEELING. Every true disciple is distinguished by his
admiration for, his trust in, and his love to, the Lord Jesus Christ. In the early
Church the loyalty and the love were so strong that the disciples could endure
shame and death for his sake. And still our "wayof feeling" about Christ
should mark us off from all the world; men should "take knowledgeofus that
we have been with Jesus," that he has wonour very hearts, and that to us
henceforth "to live is Christ." Impress the important bearing of sustained
high feeling on the power and joy of the Christian life.
III. A WAY OF WORKING. Besides the generalmodes of working
characteristic of Christians, for the glory of God and the goodof men,
attention should be given to Stephen's way of working againstmere formalism
and ritualism, and in favor of spiritual religion; and the need for similar
"ways of working" in eachrecurring over-civilized period should be
impressed.
IV. A WAY OF LIVING. By their fruits of godliness and charity the early
Christians were known. The Christian "way" is a "wayof holiness," not of
mere separateness,but of consecration;a way of laying all possessions or
attainments on God's altar, and a way of using all powers and opportunities
for God's service. - R.T.

Biblical Illustrator
He fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou Me?
Acts 9:4
The Lord's word
W. Arnot, D. D.
I. CONSOLATION.This word is a two-edgedsword; it carries comfortto
those who are within, and reproofto those who are without. It is spokento an
adversary; but it is spokenfor a friend. The first comfort given to fallen man
was in a word spokento his destroyer(Genesis 3:15). In the same way Israel
was comforted, "Touchnot Mine anointed," etc. Here, too, the Head will
sustain the members by a reproof addressedto the Master. I scarcelyknow a
more comforting word than this. Nowhere is the oneness of Christ and His
disciples more clearly expressed. The Speakeris not now the Man of Sorrows:
all power has been given into His hands. As you experience pain when any
member of your body is hurt, so Christ cries out when an enemy's hand
strikes some poor saint in Damascus. Forthis is the privilege of all Christians.

Safetyis secured, and therefore measured, by the power, not of the saved, but
of the Saviour. The Queen's flag is the aegis ofthe temper woman as well as
the stalwartwarrior, and woe to the man who strikes either. Let Saul venture
to say, Lord, when did we persecute Thee? The King shall answer, "Inasmuch
as ye did it," etc. Here is my safety — I am His, part of Himself. We shall be
able by and by to number up God's mercies, and nothing will be sweeterthan
the discoveryof those signal rescues whichChrist has achievedfor us while
we, like an infant sleeping in a burning house, were aware neither of the flame
that was alreadysingeing our garments nor of the strong arm of that brother
who bore us beyond its reach.
II. REPROOF. While the word carries consolationto the disciples, it bears
terrible reproof to adversaries. Mark here —
1. That although Saul is an enemy to Jesus, Jesus is no enemy to Saul, and the
word is spokennot to casthim out, but to melt him down, and so win him
near. In His glory, as in His humiliation, Jesus being reviled reviles not again.
He draws a cleardistinction betweenthe converted and the unconverted, but
it does not lie in that the first are receivedand the secondrejected, but in this,
that those who are already near are cherishedas dear children, and the
distant prodigals are invited to turn and live. Norcan we be surprised at this
generosity. If, when we were His enemies, He wonus, we cannotwonder that
the door is still open for those who are without.
2. The form of the address betrays the tenderness of Jesus. The repetition of
the name expressessharpcondemnation and tender pity. When you intend
simple approval or disapproval you call the name only once; when you intend
to condemn and win back you duplicate the call. "John" may be the prelude
to either praise or blame, but "John, John," always means that he is doing
evil, and that you mean him good(see John 20:16;cf. Luke 10:41, 42). It is the
double callthat Christ is addressing to the world today; at the greatday it will
be single — Depart ye cursed, or Come ye blessed.
3. In Saul's case the redoubled stroke was effectual. He grieved for the sin that
was rebuked, and acceptedthe mercy that was offered.
(W. Arnot, D. D.)

The persecutor
B. Beddome, M. A.
I. IT IS THE GENERALCHARACTER OF UNCONVERTEDMEN TO BE
OF A PERSECUTING SPIRIT."Cain," says Luther, "will kill Abel to the
end of the world." Speaking of Ishmaeland Isaac, the apostle observes,"As
then he that was born after the flesh, persecutedhim that was born after the
spirit, even so it is now." The more zealous and holy believers are, so much
the more will the malice of wickedmen be levelled againstthem (Galatians
4:29; James 5:6: 1 John 3:12, 13). There are, however, different kinds and
degrees ofpersecution. Though we are not in dangerof bonds and
imprisonments, yet the enmity of the wickedwill show itself, either by
injuries, unneighbourly treatment, vulgar abuse, or by one means or another.
The Church of Christ has always been as a lily among thorns, or like a bush
on fire, but not consumed (Psalm55:21; Acts 22:4; Hebrews 11:35-39).
II. CHRIST HAS HIS EYE UPON PERSECUTORS AND IS ACQUAINTED
WITH ALL THEIR WAYS. He also views things in their proper light, and
calls them by their proper names. What Saul calleddoing God's service, He
calls persecution. There is not a step which His enemies take but He marks it
well, nor a pain His servants feel but He beholds it with an eye of pity. Saul is
on his way to Damascus, unobservedby the disciples, who were now
accountedas sheepfor the slaughter: but the Shepherd of the flock sees the
enemy coming to devour, and stops him in his wild career.
III. THE KINDNESS OR INJURIES DONE TO HIS PEOPLE, CHRIST
CONSIDERSAS DONE TO HIMSELF. Let persecutors think of this and
tremble. The union betweenChrist and His people is intimate and endearing;
it is like that betweenthe vine and its branches, betweenthe head and the
members. If the branch be cut off, the vine will bleed; and when one member
suffers, the members suffer with it, and also the head! The same love that
induced the Redeemerto suffer for His people, constrains Him to suffer with
them. Christ is more tender of His body mystical than He was of His body
natural, and is more sensible of His members' sufferings than He was of His

own. Amidst all the cruel treatment He Himself met with, he never said,
"Why scourge ye Me? why crucify ye Me?" But when Saul threatened
destruction to His disciples, He calls to him from heaven, "Why persecutest
thou Me?"
IV. CHRIST'S CALL TO THE PERSECUTOR WAS TO CONVINCE HIM
OF SIN AND THIS IS THE FIRST STEP TOWARDS CONVERSION. This
lays the foundation of repentance and faith; for we cannot repent of sin while
insensible of its evil nature, nor do the whole need a physician, but they that
are sick. Saultrembled at the voice which spake to him, and being astonished
at the number and magnitude of his sins, as well as at the forbearance and
compassionofthe Saviour, cried out, "Lord, what wilt Thou have me to do?"
He is now willing to be directed, and to obey Christ as his Lord.
V. THE CALLS OF CHRIST ARE EARNEST AND PARTICULAR. From
among the rest of mankind He singles out the man towards whom He has
designs of mercy. Thus He chose Matthew, sitting at the receipt of custom,
and Zaccheus, whomcuriosity had led up into a sycamore tree. And of the
company that were going to Damascus,one is distinguished from the rest, and
addressedby name. Hence his companions heard a voice, but knew not what
was said. Ministers speak to all their hearers, and not to one more than
another: but Christ speaks to the individual, and does not speak in vain. They
draw the bow at a venture; but He aims at a certain mark, and never misses.
Farther: Christ's call was earnestand pressing. There is something vehement
and affectionate in the address:Saul, Saul! The Lord saw the dangerhe was
in: He therefore warns him with a loud voice from heaven, and both pities and
pardons his delusion. We see that all intercourse begins on Christ's part. His
is preventing mercy, and previous to any inclination or endeavours on our
part to seek afterHim.
VI. PERSECUTIONIS A GREAT SIN AND WHEN BROUGHT HOME TO
THE CONSCIENCE OF AN AWAKENED SINNER, IT IS FOUND TO BE
SO. It is so unreasonable as to admit of no defence, and none is made.
1. Is there any reasonon My part? What injury have I done thee? Forwhich
of My goodworks dostthou persecute Me?

2. Is there any reasonon the part of My people? Becausethey are My
disciples, are they therefore worse parents or children, subjects or servants,
friends or neighbours? Nay, are they not the salt of the earth, and the light of
the world?
3. Is there any reasonon thy part? Dostthou claim a right to judge for thyself:
and have not they the same right? Who made thee thy brother's judge? Thou
thinkest that truth is on thy side, and it is natural for thy neighbour to think
the same. Dostthou allege the commissionfrom the chief priests? Who
authorised them to grant such a commission? Dostthou plead the Divine
glory? Can God be glorified by a conduct contrary to all the feelings of
humanity?
4. Will such conduct answerthe end proposed? Force andviolence may make
men hypocrites, but cannot produce conviction. Will reproaches andinjuries
be more effectual than kind treatment and persuasion?Conclusion:
1. Christ's question to Saul should not only convince us of the evil of a
persecuting spirit, but leadus to avoid and abhor it, as utterly contrary to the
very genius of Christianity (Acts 26:10;1 Corinthians 15:9).
2. From this example let not the most atrocious sinner, nor the bitterest
persecutordespair, if brought to a sense oftheir evil conduct (1 Timothy
1:16).
(B. Beddome, M. A.)
The case ofSt. Paul in persecuting the Church
D. Waterland, D. D.
It was about two years after our Lord was gone to heaven. Saul, for a yearor
two before, had behaved as blind zealots are used to do, with greatwarmth
and fury. He was then in the heat of his youth, about thirty years old, very
honest and sincere in his way, and exceedinglyzealous for the law of his God.
The prejudices of educationwere so strong, and his natural temper withal so
impetuous, that he stayednot to examine into the merits of the Christian

cause. But as he very well knew that his ownreligion was from God, he too
hastily concludedthat this other, now pretending to rival it, could not be
Divine also.
I. SAUL AS A PERSECUTORAND THE GUILT HE CONTRACTED IN
BEING SUCH. Howeversincere he had been in doing it, however fully
persuaded in his own mind that he was serving God in it; yet he never
reflectedupon it afterwards but with shame and regret, with a penitential
sorrow and remorse for it (Acts 26:9; Acts 22:20; 1 Timothy 1:15; 1
Corinthians 15:9). Saul, consideredas a persecutorof the Church of God,
cannot be acquitted of prejudice, partiality, and precipitate judgment, in a
cause which demanded cooldeliberation and the most scrupulous care.
II. WHAT MAY BE PLEADED TO ALLEVIATE HIS GUILT IN IT, ON
ACCOUNT OF WHICH HE FOUND MERCY. He himself has intimated
that, though he had been some time a blasphemer and a persecutorand
injurious, yet he obtained mercy because he did it ignorantly, in unbelief. He
did not know that the Christian religion was from God, and that the Jewish
was to ceaseand give way to it. He meant and intended well while he was
doing amiss: this is his excuse. It may be said in answer, that he might have
known better, if he had been pleasedto examine. Very true, he might, and
therefore he is blameable; but still his heart was honestand good, and
therefore his mistake was pitiable and pardonable. His ignorance was not
altogetheraffectedand wilful, but had a greatmixture of natural temper and
human frailty to alleviate and qualify it. Our Lord, knowing the integrity of
his heart, was pleasedto overlook his failings, and to receive him into His own
more immediate service. He approved his upright zeal, which wanted nothing
but clearerlight and a better direction. He indulges him the favour of a
heavenly vision, condescends to speak to him from above, and finds him as
willing and ready upon correctionto embrace and propagate the Christian
religion as he had before been to persecute and destroy it.
III. THE EXCEEDING GREAT GOODNESSOF OUR LORD, BOTHTO
ST. PAUL AND TO THE CHURCH, IN THIS AFFAIR. How gracious were
the words which our Lord spake:Saul, Saul, why persecutestthou Me? Next,
He gave the goodman a seasonable and a very affecting caution. I am Jesus,

the Saviourof the world; it is hard for thee to contend with. One so much
mightier than thou art: step thy career, and retreat in time. These were
moving arguments, and pierced to the very soul. But, what is still more
considerable, was the exceeding goodnesstherein shownto the Church in
general. It was not only taking off a very furious and dangerous enemy; but it
was making of him one of the kindest and best of friends. There was no man
better qualified to serve the Church, both by preaching and writing, than St.
Paul. He had greatnatural abilities, improved by a liberal and polite
education; to which also were superadded many extraordinary supernatural
gifts.
IV. THE PROPER USE AND APPLICATION.
1. Let us learn from the instance of St. Paul how much it concerns everyman
to take care that he judges right in all matters of high consequence especially,
and that his consciencebe duly informed. Infinite mischiefs may arise from an
erroneous conscience anda misguided zeal.
2. From the same instance of St. Paul learn we a ready submission and
obedience to truth and godliness whensufficiently propounded to us. Lay we
aside all inveterate prejudices and stubborn reluctances, as soonas everwe
have light enough to see that we have been in an error, and that we ought to
retract.
3. Learn we from the whole transaction, the truth and certainty of our Lord's
resurrectionand ascensioninto heaven, His power and majesty there as Lord
of all, and His exceeding goodnessin looking down from thence to take care of
His Church here below; and how dangerous a thing it will be, and how fatal to
the undertakers, to persistin any attempts againstHim.
(D. Waterland, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers

(4) Saul, Saul, why persecutestthoume?—It is remarkable that here only, in
the originalGreek, and in Acts 9:17, as in the reproduction of the words in
Acts 22:27;Acts 26:14, do we find the Hebrew form of the Benjamite name. It
is as though he, who gloried in being above all things a Hebrew of the
Hebrews, heard himself claimed as such by Him who spoke from heaven,
calledas Samuelhad been called of old (1Samuel 3:4-8), and having to decide
whether he would resistto the end, or yield, saying with Samuel, “Speak,
Lord, for Thy servant heareth.” The narrative implies that the persecutorsaw
the form of the Son of Man as well as heard His voice, and to that visible
presence the Apostle afterwards refers as a witness to him of the Resurrection
(1Corinthians 9:1; 1Corinthians 15:8). If we ask as to the manner of the
appearance, it is natural to think of it as being such as had met the gaze of
Stephen. The martyr’s words, “I see the heavens opened, and the Son of Man
standing at the right hand of God” (Acts 7:56), had then seemedto the fiery
zeal of the Pharisee as those ofa blasphemer. Now he too saw the Son of Man
in the glory of the Fatherstretching forth His hand, not now, as He then had
done, to receive the servant who was faithful even unto death, but, in answer
to that servant’s dying prayer, to transform the persecutorinto the likeness of
his victim.
Matthew Henry's Concise Commentary
9:1-9 So ill informed was Saul, that he thought he ought to do all he could
againstthe name of Christ, and that he did Godservice thereby; he seemedto
breathe in this as in his element. Let us not despair of renewing grace for the
conversionof the greatestsinners, nor let such despair of the pardoning mercy
of God for the greatestsin. It is a signaltokenof Divine favour, if God, by the
inward working of his grace, orthe outward events of his providence, stops us
from prosecuting or executing sinful purposes. Saul saw that Just One, ch.
22:14;26:13. How near to us is the unseenworld! It is but for God to draw
aside the veil, and objects are presented to the view, compared with which,
whateveris most admired on earth is mean and contemptible. Saul submitted
without reserve, desirous to know what the Lord Jesus wouldhave him to do.
Christ's discoveries ofhimself to poor souls are humbling; they lay them very

low, in mean thoughts of themselves. Forthree days Saul took no food, and it
pleasedGod to leave him for that time without relief. His sins were now set in
order before him; he was in the dark concerning his own spiritual state, and
wounded in spirit for sin. When a sinner is brought to a proper sense of his
own state and conduct, he will casthimself wholly on the mercy of the
Saviour, asking whathe would have him to do. God will direct the humbled
sinner, and though he does not often bring transgressors to joy and peace in
believing, without sorrows and distress of conscience,under which the soul is
deeply engagedas to eternal things, yet happy are those who sow in tears, for
they shall reap in joy.
Barnes'Notes on the Bible
And he fell to the earth - He was astonishedand overcome by the sudden flash
of light. There is a remarkable similarity betweenwhat occurredhere, and
what is recordedof Danielin regard to the visions which he saw, Daniel8:17.
Also Daniel10:8, "Therefore I was left alone, and saw this great vision; and
there remained no strength in me, for my comeliness (vigor)was turned into
corruption, and I retained no strength." The effectwas suchas to overpower
the body.
And heard a voice - The whole company heard a voice Acts 9:7, but did not
distinguish it as addressedparticularly to Saul. He heard it speaking to
himself.
Saying unto him ... - This shows that it was not thunder, as many have
supposed. It was a distinct articulation or utterance, addressing him by name.
Saul, Saul - A mode of address that is emphatic. The repetition of the name
would fix his attention. Thus, Jesus addressesMartha Luke 10:41, and Simon
Luke 22:31, and JerusalemMatthew 23:37.
Why - For what reason. Jesus haddone him no injury; had given him no
provocation. All the opposition of sinners to the Lord Jesus and his church is
without cause. See the notes on John 15:25, "Theyhated me without a cause."
Persecutest - See the notes on Matthew 5:11.

Thou me? - Christ and his people are one, John 15:1-6. To persecute them,
therefore, was to persecute him, Matthew 25:40, Matthew 25:45.
Jamieson-Fausset-BrownBible Commentary
4-6. he fell to the earth—and his companions with him (Ac 26:14), who "saw
the light" (Ac 22:9).
and heard a voice saying unto him—"in the Hebrew tongue" (Ac 26:14).
Saul, Saul—a reduplication full of tenderness [De Wette]. Though his name
was soonchangedinto "Paul," we find him, in both his ownnarratives of the
scene, afterthe lapse of so many years, retaining the original form, as not
daring to alter, in the smallestdetail, the overpowering words addressedto
him.
why persecutestthou me?—No language canexpress the affecting character
of this question, addressedfrom the right hand of the Majestyon high to an
infuriated, persecuting mortal. (See Mt 25:45, and that whole judgment
scene).
Matthew Poole's Commentary
Saul fell to the earth, struck with the amazing light and terrible voice of
Christ; as also with the sense of the presence of God, which he knew was thus
reverencedby Daniel, Daniel 8:17 10:9.
Saul, Saul; the name Saul is the rather mentioned, to mind him and us of his
persecuting of Christ in his members, as his name sake had persecutedDavid,
who was a type of Christ; and it is ingeminated, or doubled, not only to rouse
and awakenSaul, but to testify his love to him, and commiserationof him.
Why persecutestthou me? Christ was in heaven, beyond Saul’s rage;but
Christ and his church make but one body. Thus Christ says, I was hungry and
thirsty, Matthew 25:35. And in all their afflictions he is afflicted, Isaiah63:9.
But me is here emphatically spoken, as if our Saviour had minded him of his

greatlove and mercy to him, in dying and suffering for him; and why then
should he persecute him?
Gill's Exposition of the Entire Bible
And he fell to the earth,.... Notbeing able to bear the light, and still less the
divine glory and majesty which he perceivedwas present; and therefore, in
greatconfusion, amazement, and fear, he fell with his face to the ground, and
lay there prostrate and so did also those that were with him, Acts 26:14
and heard a voice, saying unto him, Saul, Saul, why persecutestthou me? this
voice was the real voice of Christ in his human nature, and who visibly and in
person appeared, and was seenby the apostle;Acts 26:16 the language he
spoke in was the Hebrew tongue, and he calls him by his Hebrew name Saul,
and which is doubled to denote vehemency and affection;See Gill on Luke
22:31 he knew him as one of his sheep, though straying, and calls him by
name, and expostulates with him, wherefore he should persecute him in his
members as he did; for the union betweenChrist and his people is so close,
that what is done to them is done to him. There seems to be a considerable
emphasis on the word "me"; "me", who have been they surety from
everlasting;"me", who hath loved thee and given myself for thee; "me", who
have shed my blood, laid down my life, and died for thee; "me", who am now
at my Father's right hand, interceding for thee, that grace might be bestowed
upon thee, the set time being now come.
Geneva Study Bible
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou me?
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Acts 9:4-5. The light shone around him (and not his companions). Out of the
light the presentChrist manifested Himself at this moment to his view: he has
seen, the Lord (1 Corinthians 9:1; 1 Corinthians 15:8), Acts 9:17; Acts 9:27,
who afterwards makes Himself known also by name; and the persecutor, from

terror at the heavenly vision, falls to the ground, when he hears the voice
speaking in Hebrew (Acts 26:14):Saul, Saul, etc.
τί με διώκεις;] τί παρʼ ἐμοῦ μέγα ἢ μικρὸνἠδικημένος ταῦτα ποιεῖς;
Chrysostom. Christ Himself is persecutedin His people. Luke 10:16. “Caput
pro membris clamabat,” Augustine.
τίς εἶ, κύριε]. On the question whether Saul, during his residence in
Jerusalem, had personally seenChrist (Schrader, Olshausen, Ewald, Keim,
Beyschlag, andothers) or not (comp. on 2 Corinthians 5:16), no decisioncan
at all be arrived at from this passage, as the form in which the Lord presented
Himself to the view of Saul belongedto the heavenly world and was
surrounded with the glorious radiance, and Saul himself, immediately after
the momentary view and the overwhelming impressionof the incomparable
appearance, felldown and closedhis eyes.
Observe in Acts 9:5 the emphasis of ἐγώ and σύ.
Expositor's Greek Testament
Acts 9:4. καὶ πεσὼν ἐπὶ τὴν γῆν, cf. Acts 22:7, both expressions show the over-
whelming impression made by the sudden bright light. In Acts 26:14 all fall to
the ground, but there is no contradiction with Acts 9:7, see below on Acts 9:7.
Lewin, Farrar (so Hackett, and some early interpreters) have held that Saul
and some at leastof his companions were mounted, since Saul was the
emissaryof the high priest, and the journey would occupysome days. On the
other hand Felten (following Corn, à Lapide) holds that the text makes no
suggestionofthis, and that the expression“they led him by the hand” and the
command “rise and enter into the city” are againstit; but the near
neighbourhood of Damascus might easily accountfor the factthat his
companions led Saul by the hand for the remaining distance, which could not
have been long, although the immediate proximity of the traditional site

cannot be maintained (see above on Acts 9:3). As the strict Jews, like the
Pharisees,seldomused horses, Feltenmay be right in conjecturing that Saul
rode upon an ass ora mule (p. 186, note).—ἤκουσε φωνὴνλέγουσαν:in St.
Paul’s own accountwe have ἤκουσα φωνῆς λεγούσης, Acts 22:7, and ἤκουσα
φωνὴν λέγ., as here, in Acts 26:14. It would seemtherefore that the distinction
betweenἀκούεινwith (1) accusative, and(2) genitive; (1) to hear and
understand, (2) to hear, merely, cannot be pressed(so Alford, in loco, and
Simcox, Language of N. T., p. 90, and Weiss on Acts 22:7; but see on the other
hand Rendall on 9 Acts 9:7). Thus in the passagebefore us it has been usual to
explain ἀκούεινwith φωνήν Acts 9:4, as indicating that Saul not only heard
but understood the voice, cf. Acts 22:14, whilst ἀκούεινwith φωνῆς Acts 9:7,
has been takento show that his comrades heard, but did not understand (so
Weiss, in loco, and also on Acts 22:9). But there is (1) no contradiction with
Acts 22:9, for there it is said of Paul’s companions:τὴν δὲ φωνὴν οὐκ ἤκουσαν
τοῦ λαλοῦτός μοι—theyheard the utterance, Acts 9:7, Acts 22:7, but did not
hear definitely, or understand who it was that spoke, μηδένα δὲ θεωροῦντες.
But (2) on comparing the passagestogether, it appears that in Acts 9:4; Acts
9:7 a distinction is drawn betweenthe contents of the utterance and the mere
sound of the voice, a distinction drawn by the accusative and genitive; in Acts
22:7 the same distinction is really maintained, and by the same cases,since in
Acts 22:7 Paul, in speaking ofhimself, says that he heard a voice, i.e., was
conscious ofa voice speaking to him (genitive, φωνῆς), (Simcox, u. s., p. 85),
whilst in Acts 9:9 (accusative φωνήν)the contents of the utterance are
referred to, cf. Acts 9:14 in the same chapter; in Acts 26:14 the accusative is
rightly used for the contents of the utterance which are given there more fully
than elsewhere.—Σαούλ, Σαούλ:in eachof the three narratives of the
Conversionit is significant that the Hebrew form is thus given, and it is also
found in the address of Ananias, probably himself a Hebrew, Acts 9:17, to the
new convert. On the emphatic and solemnrepetition of the name cf. Genesis
22:11, and in the N.T., Luke 10:41; Luke 22:31, Matthew 23:37, and on the
frequency of this repetition of a name as characteristic ofLuke in Gospeland
Acts see Friedrich, pp. 75, 76, cf. Luke 8:24; Luke 10:41;Luke 22:31;cf. Luke
23:21 (see also Deissmann’s note Bibelstudien, p. 184, onthe introduction of
the Hebrew name).—τί με διώκεις;cf. Acts 7:52, and 1 Corinthians 15:9,
Galatians 1:13. “Saul’s first lessonwas the mystical union betweenChrist and

His Church” cf. Matthew 10:40;Matthew 25:40;Matthew 25:45, John 10:16,
etc. No wonderthat Felten sees “anineffable pathos” in the words; Wendt
quotes St. Augustine: “caput pro membris damabat,” cf. also Corn. à Lapide:
“corpus enim mystcum Christi estecclesia,membra sunt fideles”.
Cambridge Bible for Schools andColleges
4. And he fell to the earth] Dazzled by the intense brightness. From Acts 26:14
we find that not only Saul but his companions were struck down by the light,
though there was more in the vision which he beheld than was made evident
to them, and by reasonof the greaterglorywhich was manifestedto him, his
natural sight was blinded.
and heard a voice]We cannot representin English the different case ofthe
noun in this verse, and in 7. The Greek puts here the accusative caseand there
the genitive, and thus indicates that there was a difference in the nature of the
hearing of Saul and of his companions. And Paul in Acts 22:9 marks the
distinction in his own narration, for he says “They heard not the voice
(accusative)ofhim that spake to me.” As this difference is made both in St
Luke’s first account, and in the speechof St Paul at Jerusalem, it seems
reasonable to acceptthe explanation which has long ago been given of this
grammaticalvariation, and to understand that Saul heard an articulate
sound, a voice which spake to him, while his companions were only conscious
of a sound from which they comprehended nothing. St Paul then is precise
when he says “they heard not the voice” which I heard, and St Luke is correct
when in Acts 9:7 he says “they heard a sound.”
saying unto him, Saul, Saul, why persecutestthou me?] It is very noteworthy
that in all the three accounts of the vision the Greek text of Saul’s name is a
transliteration of the Hebrew, shewing that we have here a very close
adherence to the words of Jesus. The Lord spake in the language of His
people, and both the Evangelistand the Apostle have preserved for us this
remarkable feature of the heavenly address. The only other place where the

Hebrew form of Saul’s name is retained is in the speechof Ananias when
(Acts 9:17) he comes to see the convert in his blindness. As he also had
receiveda communication from Jesus in connectionwith Saul’s conversion,
we can understand how the same form of the name would have been given to
him. Moreoverhe was himself, to judge from his name, a Hebrew, and
therefore that form would be most natural on his lips. Except in these cases St
Luke always employs the Greek form of the word.
Christ speaksofHimself as persecutedby Saul, because “in all the affliction of
his people he is afflicted” (Isaiah 63:9), and “whoso toucheththem, toucheth
the apple of his eye” (Zechariah2:8).
Bengel's Gnomen
Acts 9:4. Φωνὴν, a voice)stern, and yet full of grace:ch. Acts 22:14.—Σαοὺλ,
Saul) JESUS knew Saul before that Saul knew JESUS.
Pulpit Commentary
Verse 4. - Fell upon, for fell to, A.V. Some, as Lord Lytlelton and Lewin ('Life
of St. Paul,' vol. 1. p. 48), from the expressions, "fellto the ground," "fell to
the earth," infer that Saul was "himself mounted, and his followers some
mounted and some on foot." And Farrar also, far other reasons, supposesthat
Saul and his companions rode horses or mules. The journey, he says, was
nearly a hundred and fifty miles, and the roads rough, bad, and steep;and
Saul was traveling as the legate orthe high priest. Still it is strange that no one
expressionshould point distinctly to the party being on horseback,which
"falling to the earth," or "ground," certainly do not. While, on the other
hand, the phrases, "Arise," "stoodspeechless,""ledhim by the hand," seem
rather to point to his being on foot. Lunge well compares the double
invocation, Saul, Saul! with those similar ones, "Abraham, Abraham!"
"Samuel, Samuel!" "Jerusalem, Jerusalem!" "Simon, Simon!" (Genesis
22:11;1 Samuel 3:10; Matthew 23:27;Luke 22:31).

PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Acts 9:4 and he fell to the ground and heard a voice saying to him, "Saul,
Saul, why are you persecuting Me?" (NASB:Lockman)
KJV Acts 9:4 And he fell to the earth, and heard a voice saying unto him,
Saul, Saul, why persecutestthou me?
he fell to the ground Acts 5:10; Nu 16:45; John 18:6; Ro 11:22; 1 Cor 4:7
Saul Ge 3:9; 16:8; 22:11; Exodus 3:4; Luke 10:41;John 20:16; 21:15
why are you persecuting Me Acts 22:7,8;26:14,15;Isa 63:9; Zech 2:8; Mt
25:40,45,46;1 Cor 12:12;Eph 5:30
Acts 9 Resources -Multiple Sermons and Commentaries
See Map of Events Associatedwith Saul's conversionand ministry
Dore Woodcut
GOD SPOKE AND
GOD WAS JESUS
Someone has quipped that this was the supernatural showdownat high noon!
This was the day a foe of Christ became a followerof Christ! If Jesus could
save Saul, is there anyone He could not save? The answerto this rhetorical
question is of course a resounding "No!"
And he fell to the ground - Clearly Saul was overwhelmedby the light fell
probably prostrate as was typical of Orientals did to show humility, respect

and at times worship. This was more than a bolt of lightning, because that
usually does not make one fall to the ground (but to run for shelter). This was
supernatural light, brighter than the sun, because it reflectedthe glory of the
Son who createdthe sun. In the Scriptures when men encounteredsimilar
manifestations of God, their usual response was to fall on their face. Readthe
records of men's response before God - Abram in Genesis 17:3, 17;Moses and
Aaron in Nu 20:6, Moses in Ex 34:6, 7, 8 Joshua 5:14, 15, Ezekielin Ezek 1:28,
the apostle John(the disciple Jesus loved) in Rev 1:17+, 24 elders in Rev 4:10,
5:8, 7:11.
THOUGHT - When you come into the presence ofthe Lord, have you ever
fallen on your face? As someone said''There is a dangerous absence ofawe
and worship in our assemblies today. We are boasting about standing on our
own feet, instead of being broken and falling at His feet." Foryears Evan
Roberts prayed:''Bend me! Bend me!'''God answeredfinally in the form of
the 1904-05 WelshRevival!Perhaps it would be a goodexperience to come
into a worship service and be so overwhelmedwith the glory of God, that the
entire congregationfellon its face (cf Israel's reactionin Lev 9:24). Just a
thought to ponder.
Be careful what you read in commentaries (including this one)! Some famous
artistic renderings depict Saul as having been struck down from a horse by
lightning, but the text does not support this presumption. Lightning at noon
time borders on ridiculous. Adam Clarke wiselyquipped “Painters are, in
almost every case, wretchedcommentators.” The lessonis, enjoy the fine art,
but rejectthe wretched commentary! A number of commentaries explain this
event in Saul's life as an epileptic seizure! Charles Spurgeoncomments on this
ludicrous comment “O blessedepilepsy! Would that every man in London
would have epilepsy like that!”
Matthew Henry on Saul on the ground - Those whom Christ designs for the
greatesthonors are commonly first laid low. Those who are designedto excel
in knowledge and grace are commonly laid low first, in a sense of their own
ignorance and sinfulness. Those whom God will employ are first struck with a
sense oftheir unworthiness to be employed.

Paul referred to this episode about 30 years later in his epistle to the saints at
Philippi writing...
Not that I have alreadyobtained it or have already become perfect, but I press
on so that I may lay hold of (katalambano)that for which also I was laid hold
of (katalambano - KJV = apprehended ~ "arrested" onthe Damascus road)
by Christ Jesus. (Php 3:12+)
Comment - Saul was out to arrestdisciples of Jesus and in a sovereigntwist
was himself arrestedby Jesus!
And heard a voice saying to him - Note it does not say he saw the light and in
fact we learn in Acts 9:8 he was blinded, presumably by the light. Did those
who were with him see the light or hear the voice? Luke says they did eara
voice (Acts 9:7), but Luke does not say they understood what the voice was
saying. They saw the light, but not the Lord! One has to wonder if any of these
Jewishmen were savedas a result of what happened to Saul. The text does not
tell us what happened to them, but presumably they returned to Jerusalem
with an incredible story.
Longenecker- the fact that Saul understood the voice to be a messagefrom
God himself, for in rabbinism to hear a voice from heaven (a bath kol, lit., “a
daughter of the voice” of God) never meant either a lowerdeity in the
pantheon of gods speaking, as in Greek speculations, orsome psychological
disturbance, as many would presume today. On the contrary, it always
connoteda rebuke or a word of instruction from God. Therefore when the
voice went on to ask the question “Why do you persecute me?” Saulwas
without doubt thoroughly confused. He was not persecuting God! Rather, he
was defending God and his laws!(Expositor's Bible Commentary)
Bob Utley has an interesting comment - This heavenly voice was something
Judaism was familiar with. It is knownas a bath kol("daughter of voice", cf
Hastings "Voice of Heaven";See ISBE article on Bath Kol). This provided a
means for the Jews to receive information and/or confirmation from God
(during the interbiblical period betweenthe closing of Malachiand the
beginning of the ministry of John the Baptist). This form of revelation was
necessarybecause there were no inspired prophets during this period.

Steven Geradds "Ancient rabbinic literature is replete with legendarytales of
particular individuals hearing what is calledthe "bath kol," translated
literally, the "daughter of a voice";the voice of God emanating from heaven.
However, what Saul experiencedwas no legend; it was stark reality. Nor can
it be entertained that Saul's experience was a psychologicaldisturbance, an
epileptic fit, or any other imaginative alternative to authentic historical
incident. Saul's life was fundamentally turned upside down by this encounter.
In the only post-ascensionappearanceofJesus recordedin the New
Testament(apart from John's Revelation), the risen Christ dramatically
revealedHimself to Saul. This singular moment, when Saul's passionand zeal
are divinely redirectedfrom persecuting the church to propagating the
Gospel, is arguably the most significant event since the giving of the Spirit at
Pentecost. It not only changedthe course of Saul's life and career;it radically
altered the destiny of the church (Twenty-First Century Biblical
Commentary Series – The Book ofActs: Witnesses to the World)
Luke does not recordhere the other words (in bold below)from Jesus to
Saul...
And when we had all fallen to the ground, I heard a voice saying to me in the
Hebrew dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to
kick againstthe goads.’(Acts 26:14+)
Comment - To fight againstGod is a losing battle! Goads were sharpened
sticks (etc)used to herd cattle. I was raisedon a farm and used them with
cattle and can remember an occasionalobstreperous cow trying to kick them
(or kick me as I was prodding them!). Kicking againsta sharpened goadonly
hurts the "kickee"more!That was Saul before the miracle of the Damascus
Road.
Matthew Henry on kick againstthe goads - "To spurn at the spur." It is hard,
it is in itself an absurd and evil thing, and will be of fatal consequence to him
that does it. Those kick atthe goadthat stifle and smother the convictions of
conscience, thatrebel againstGod's truths and laws, that quarrel with his
providences, and that persecute and oppose his ministers, because they
reprove them, and their words are as goads and as nails. Those that revolt

more and more when they are strickenby the word or rod of God, that are
enragedat reproofs and fly in the face of their reprovers, kick againstthe
pricks and will have a greatdeal to answerfor.
Saul, Saul - While Luke uses the Greek name (Saulos), here Jesus repeats his
name in the Hebrew dialect which is Saoul(07586). Repetitionspeaksof
intensity. The idea is "Listenup!" It is an "attention getter!" Repetitionof
one's name was often associatedwith a warning or other important
instruction (Abraham, Abraham - Ge 22:11, Jacob, Jacob - Ge 46:2, Moses,
Moses -Ex 3:4, Martha, Martha - Lk 10:41+;Jerusalem, Jerusalem- Lk
13:34+, Simon, Simon - Lk 22:31+). This repetition of Saul's name also recalls
God's attempt to get the attention of young Samuel(who had not yet learned
to recognize the voice of the Lord) when "the LORD came and stoodand
calledas at other times, “Samuel!Samuel!” And Samuelsaid, “Speak, for
Your servant is listening.” (1 Sa 3:10) Does the Lord have to repeatyour (my)
name in order to gain our attention?
Matthew Henry - Some think, in calling him Saul, he hints at that great
persecutorof David whose name he bore. He was indeed a secondSaul, and
such an enemy to the Sonof David as the other was to David. Calling him by
his name intimates the particular regard that Christ had to him: I have
surnamed thee, though thou hast not known me, Isaiah 45:4. See Exodus
33:12. His calling him by name brought the conviction home to his conscience,
and put it pastdispute to whom the voice spoke this. What Godspeaks in
generalis then likely to do us goodwhen we apply it to ourselves, and insert
our own names into the precepts and promises which are expressedgenerally,
as if God spoke to us by name, and when he saith, Ho, every one (Isa 55:1), he
had said, Ho, such a one:Samuel, Samuel Saul, Saul. The doubling of it, Saul,
Saul, intimates, First, The deep sleepthat Saul was in, he needed to be called
againand again, as Jeremiah 22:29, "O land, land, land." Secondly, The
tender concernthat the blessedJesus had for him, and for his recovery. He
speaks as one in earnestit is like Martha, Martha (Luke 10:41), or Simon,
Simon (Luke 22:31), or O Jerusalem, Jerusalem, Matthew 23:37. He speaks to
him as to one in imminent danger, at the pit's brink, and just ready to drop
in: "Saul, Saul, dost thou know whither thou art going, or what thou art
doing?"

Saul (4549)(Saoul)is transliteratedfrom the Hebrew Shaʾūl (07586). This
Hebrew name corresponds to the Greek rendering of the same name which is
Saulos (4569)(See above). It means asked, desired. This Hebrew form of Saul
is used by Jesus in all three versions of Paul's encounter - Acts 22:7; Acts
26:14. It is used once for King Saul of the Old Testament(Acts 13:21). The use
of this Hebrew version indicates that Jesus was speaking in Hebrew to Saul (cf
Acts 26:14).
Saoulis used 6x all in Acts - Acts 9:4; Acts 9:17; Acts 13:21;Acts 22:7; Acts
22:13;Acts 26:14
Steven Gerhelps us understand what Luke used this Hebrew version of the
name Saul rather than the Greek version - That the voice spoke Hebrew (or
less likely, Aramaic) is made apparent through the change of Saul's name in
form from the usual Greek Saulos, (usedActs 9:1) to the transliteration of the
Hebrew, Saoul(there is no way to transliterate the "sh" sound of the actual
pronunciation of Shaoul in Greek). This particular detail of the Hebrew
pronunciation of Saul's name is repeatedin the two later accounts of this
encounter (Acts 22:7; 26:14). (Restraint will be exercisedconcerning any
claim that this passagefurnishes proof that God's lingua franca is Hebrew!) If
the light had not already gottenSaul's attention, the Lord ensures it by calling
Saul's name twice, following a previous pattern of heavenly address found
throughout Scripture (Gen. 22:11; Ge 46:2; Ex. 3:4; 1 Sam. 3:10). (Ibid)
PERSECUTING THE CHURCH
IS PERSECUTINGJESUS!
Why are you persecuting Me? - Jesus directs his accusationdirectly at Saul,
not at the high priests, etc. As noted in the title, to persecute the Church, the
Body of Christ, is tantamount to persecuting Christ, the Head of the Body.
Believers are in covenant(new covenant) with Jesus, andas such are one with
Him and identified with Him. Furthermore, because ofthis covenant, Jesus is
our "CovenantDefender." And because ofthe New Covenant in His blood,
Jesus is obligated to defend those in covenantwith Him.

ONENESSOF COVENANT - Two become one when they enter into covenant
(cf marriage covenant - Ge 2:24). If you "touch" (eg, to harm or injure) the
covenantpartner (AS SAUL WAS RAVAGING AND "TOUCHING"
COVENANT PARTNERSOF CHRIST), you are "touching" the other
partner (JESUS)also because ofthe bond of covenantproducing a somewhat
mysterious, but very real identification! Basedupon the solemnand binding
nature of the New Covenant, Jesus is "obligated" to come to the defense of His
covenantpartners. Can you begin to understand some of the practical
implications of being in the new covenant with Christ? Do you believe that He
is your Protector? If you are born again, you can restassuredthat Jesus is
your CovenantDefender today and forever. Hallelujah! All believers are in
Covenantwith the living God, Who is our Protector. We are not to take our
vengeance belovedbut leave that to our CovenantPartner who is our
Avenger. Of course, this truth does not guarantee we will never be harmed or
never experience times of persecution. In fact, persecutionis one of God's
"promises"!(2Ti 3:12-note, cp Mt 10:22, 23, 24, 25, Jn 15:19, 20, 21, 17:14,
Acts 14:22, Php 1:29-note). But the oneness ofcovenant guarantees thatGod
will avenge wrongs done to us either in this life or in the life to come!You can
stake your life on this truth!
We see this same principle at the judgment of the nations, the sheep and
goats...
“Then He will answerthem, ‘Truly I sayto you, to the extent that you did not
do it to one of the leastof these, you did not do it to Me.’(Mt 25:45, cf Mt
25:40, 10:40)
Swindoll - Collectively, we the church are the visible representationof Jesus
Christ in the world! To persecute the church is to assaultthe Sonof God.
RelatedResource:
Voice of the Martyrs - the church is still being persecuted
Persecuting (1377)(dioko)means literally to make haste, moving rapidly and
decisivelytoward an objective (and in a sense this describes Saul's zealous
pursuit of Christians). More to the point in the case ofSaul it describes

(especiallyin the present tense) Saul's continued efforts to harass men and
women because oftheir belief in the Gospelof Jesus Christ. In Acts 22:4 Paul
describedthe depth of his persecutiondeclaring "I persecutedthis Way to the
death, binding and putting both men and women into prisons." (Acts 22:4)
Dioko in Acts - Acts 7:52; Acts 9:4; Acts 9:5; Acts 22:4; Acts 22:7; Acts 22:8;
Acts 26:11;Acts 26:14; Acts 26:15
Toussainton persecuting Me - The reference to “Me” gave Saulhis first
glimpse into the greatdoctrine of Christians being in Christ.
Marty has an interesting thought on persecuting Me writing that "Thoughthe
idea was probably not in Paul’s mind at the time, it is possible this revelation
was the origin of Paul’s favorite theologicalmetaphor for the church, “the
body of Christ” (cf. Eph 1:22–23;Col 1:18)." (Moody Bible Commentary)
Matthew Henry - First, Before Saul was made a saint, he was made to see
himself a sinner, a greatsinner, a sinner againstChrist. Now he was made to
see that evil in himself which he never saw before sin revived and he died.
Note, A humbling conviction of sin is the first step towards a saving
conversionfrom sin. (ED: SO MUCH FOR "EASYBELIEVISM!") Secondly,
He is convincedof one particular sin, which he was mostnotoriously guilty of,
and had justified himself in, and thereby way is made for his conviction of all
the rest. Thirdly, The sin he is convinced of is persecution: Why persecutest
thou me? It is a very affectionate expostulation, enoughto melt a heart of
stone.
J Vernon McGee has a pithy personal applicationof Acts 9:4 commenting
that Christ "may be saying the same thing to some Christians today. Although
they profess to know and to love the Lord, He asks, "Whyare you persecuting
Me?" Theywould protest, I'm not persecuting You, Lord; I love You!" Then
the Lord would answer, "Thenwhy do you criticize Mr. So-and-So so
severely? Why are you so opposedto those who are giving out the Word of
God today? Why is it that you have become a hindrance instead of a helper?"
May I say to you, we must be careful about saying we love Him and then
showing our hatred to other believers. It is impossible to talk about loving the

Lord while you spend your time trying to destroy the ministry of someone
else. Thatis just blatant, bald, bold hypocrisy." (Acts 9 Commentary)
John MacArthur makes the interesting observationthat "There is an Old
Testamentparallel to this truth (ONENESSOF JESUS WITH BELIEVERS).
Zechariah told the nation of Israel, "He who touches you, touches the apple of
[God's] eye (Zech 2:8). The apple of His eye" refers to the pupil. God was
saying those who persecute Israelare poking their finger in His eye. That is
preciselythe same kind of relationship Christ has with the church. He is
seriouslyirritated when anyone offends His chosenones (cf Mt 18:6, 10).
(Ashamed of the Gospel:When the Church Becomes Like the World).
It is interesting to recallthe advice of Saul's mentor Gamalial(a teaching Saul
seems to have ignored!). Recallthat the Sanhedrin were so furious with the
convicting messageofPeterand the apostles (Acts 5:30-32+)that they "were
intending to slaythem." (Acts 5:33+). In this heated atmosphere Gamaliel
"stoodup in the Council" and warned them to "stayaway from these men
and let them alone, for if this plan or actionis of men, it will be overthrown
but if it is of God, you will not be able to overthrow them; or else you may
even be found fighting againstGod.” - (Acts 5:38-39+)This is in essencewhat
Jesus declares thatSaul is doing by persecuting His disciples!
Kistemakeradds that "The cautionary messagenotto oppose God, advocated
by Paul’s teacher, Gamaliel, now confronts Paul in stark reality. The
martyred Stephen, the persecutedChristians driven from Jerusalem, the
believers jailed by Paul—allthese people are representedby Jesus Christ.
Accordingly, Paul has been fighting againstJesus and has lost the battle."
(BakerNT Commentary-Acts) (ED: Are you fighting againstJesus in any
area of your life?)
RelatedResource:
Study of Jesus Our CovenantDefender
CovenantOneness-TwoBecome One Flesh
Covenant: Oneness Notes

Scientists at Oak Ridge NationalLaboratories in Tennessee believe spinach
may help cure some forms of blindness. When they extractcertain proteins
from this deep greenvegetable and add them to retinal nerve cells, tests
indicate the cells reactto light in ways that could give formerly blind people
black-and-white vision. As part of photosynthesis, these spinach proteins send
an electricalimpulse in response to light, which is what is needed for sight as
well. To heal Paul from his temporary blindness, God didn't use spinach;
instead, He sent His servant Ananias not only with healing but also with a
prophetic message.
The Difference Jesus Makes
Read:Acts 26:1-18, 27-32
I would to God that . . . all who hear me today, might become . . . as I am. —
Acts 26:29
Throughout history, people have treated others with unbelievable cruelty in
the name of religion. They have often done so without feelings of remorse or
guilt. Muslims and Christians have fought “holy wars” againstone another,
which have been anything but holy. And within their own ranks, so-called
Christians have persecutedother Christians. Like Saul of Tarsus before he
became Christ’s apostle to the Gentiles, they think they are doing God a
service when actually they are persecuting Jesus (Acts 9:4).
When I first learned about the atrocities committed in the name of religion,
my boyhood confidence in the Christian faith was shaken. I didn’t dare tell
my parents about my misgivings, so I talkedto the Lord about it. He led me to
notice what happened in Paul’s life.
As a powerful member of the Pharisees, Saul(the Hebrew name of Paul)
thought he was pleasing God by persecuting Christians. Then he met Jesus
(Acts 9:1-19). From then on, he peacefully soughtto bring even his enemies to
Christ.

It’s not Christ’s way to force His will on us. Neither should we force our will
on others. As we put God’s ways into practice, we’ll find we can love those
with whom we disagree. That’s the difference Jesus makes!
Thinking It Through
How did Jesus reactto Peter's attempt to defend Him with a sword? (Jn.
18:10-11). Whatdid Jesus sayshould be our attitude toward our enemies?
(Mt. 5:43-48).
No force is greaterthan the powerof God's love.
By Herbert Vander Lugt (Our Daily Bread, Copyright RBC Ministries,
Grand Rapids, MI. — Reprinted by permission. All rights reserved)
Surprise Interview
Read:Acts 26:9–15
The King will say, “I tell you the truth, when you did it to one of the leastof
these my brothers and sisters, youwere doing it to me!” Matthew 25:40 nlt
On a crowdedLondon commuter train, an early morning rider shovedand
insulted a fellow passengerwho gotin his way. It was the kind of unfortunate
and mindless moment that usually remains unresolved. But later that day, the
unexpected happened. A business manager senta quick messageto his social
media friends, “Guess who just showedup for a job interview.” When his
explanation appearedon the Internet, people all over the world winced and
smiled. Imagine walking into a job interview only to discoverthat the person
who greets you is the one you had shoved and sworn at earlier that day.
Saul also ran into someone he never expectedto see. While raging againsta
group called the Way (Acts 9:1–2), he was stopped in his tracks by a blinding
light. Then a voice said, “Saul, Saul, why do you persecute me?” (v. 4). Saul
asked, “Who are you, Lord?” The One speaking to him replied, “I am Jesus,
whom you are persecuting” (Acts 26:15).
When we help or hurt one another, Jesus takes it personally.

Years earlier Jesus had said that how we treat the hungry, the thirsty, the
stranger, and the prisoner reflects our relationship to Him (Matt. 25:35–36).
Who would have dreamed that when someone insults us, or when we help or
hurt another, the One who loves us takes it personally?
Father, forgive us for acting as if You were not present in our moments of
need, hurt, anger, or compassion.
When we help or hurt one another, Jesus takes it personally.
By Mart DeHaan(Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. — Reprinted by permission. All rights reserved)
Acts 9:5 And he said, "Who are You, Lord?" And He said,"Iam Jesus whom
you are persecuting, (NASB: Lockman)
KJV Acts 9:5 And he said, Who art thou, Lord? And the Lord said, I am
Jesus whom thou persecutest:it is hard for thee to kick againstthe pricks.
(NOTE - WORDS IN BOLD ARE NOT IN THE MORE MODERN
MANUSCRIPTS. THIS PHRASE HOWEVER IS FOUND IN Acts 26:14).
Who are You, Lord1 Sa 3:4-10; 1 Ti 1:13
I am Jesus Acts 26:9
you are persecuting Acts 5:39; Dt 32:15;Job 9:4; 40:9,10;Ps 2:12; Isa 45:9; 1
Cor 10:22
Acts 9 Resources -Multiple Sermons and Commentaries
JESUS'REVEALED HIMSELF
AND REPEATS THE REBUKE
And he said, "Who are You, Lord?" - Saul is obviously confusedand does not
know with Whom he is speaking. He was not yet a sheep, one who knows His
Master's voice, but that would soonchange (cf Jn 10:14, 16). Compare the
questions of others who encounteredGod (Manoah - Jdg 13:17+, Jacob- Ge
32:29)While the Greek term for Lord (kurios) canbe translated"Sir" (some
11x in the NAS - Mt 27:63;Jn 12:21;Acts 16:30+), the very fact that Saul is

on the ground strongly suggestsa holy fear or reverence ofthe Voice he has
just heard (cf "bath kol"). So while some commentators render it "Who are
You, Sir," explaining Saul did not yet know Jesus, it is highly unlikely that
Luke's intent signifies anything but Lord.
Lord (2962)(kurios from kuros = power) primarily means the owner, master,
lord, supreme one, one who is sovereign. Kurios describes Jesus as the One
who possesses absolute authority, absolute ownership and uncontestedpower.
Kurios describes Jesus as the One to Whom a person(a disciple) belonged,
over which He has the powerof deciding.
Kurios is used in 13x in 12 verses in Acts 9 far more than any other chapter in
Acts and all refer to the Lord Jesus.
Acts 9:1; Acts 9:5; Acts 9:10; Acts 9:11; Acts 9:13; Acts 9:15; Acts 9:17; Acts
9:27; Acts 9:28; Acts 9:31; Acts 9:35; Acts 9:42;
Saul had been fighting all his life againstJesus as Lord but in a moment
surrendered to His Lordship. Are you fighting againstthe Lordship of Christ?
Becausethe Spirit had openedthe eyes of his heart, Saul recognizedthe
Savior as Lord. R.C. Sproul writes, “Resisting the lordship of Christ is not
only sinful, but it is stupid, because Godhas raised Him from the grave,
placed him at His right hand, and given Him all authority in heaven and on
earth and has calledevery person to bow the knee before Him. To resistHim
is foolish.”
Notice Saulinitially skirts the charge of persecution!Matthew Henry
comments "Convictions ofsin, when they are set home with powerupon the
conscience, willsilence all excuses and self-justifications....Christbrings souls
into fellowshipwith Himself by manifesting Himself to them."
And He said,"I am (ego eimi) Jesus whom you are persecuting - For just a
moment put yourself in Saul's sandals and imagine you thoughts as you hear
that the One you have been persecuting is the risen God! Yes, Saul had been
struck by a bright light, but this revelation coming from Jesus in that light
would have been like a "lightning bolt" or like a "dagger" cutting into Saul's
heart! In a moment, you discoverthat all you have devoted your life to

accomplishhas been a total waste!Beloved, there are many successful,
wealthy people who will one day have a similar experience, but sadly it will be
too late for most because their discoverywill come after they take their last
breath! However, this principle applies to believers also -- Stop and ask
yourself - What am I working for? Fortime or for eternity? For the earthly or
the heavenly? For the material or the spiritual? Forthe profane or the
profound? Forwhat passesawayorwhat lasts always? Perhaps youneed a
"DamascusRoadRevival," so that you might realign your life priorities while
you still have time! Don't be a "Saul," insteadbe "Paul!"
Notice that Christ uses His earthly name Jesus which the angelic messenger
had given to Joseph, Matthew recording “She (MARY) will bear a Son; and
you shall callHis name Jesus, for He will save His people from their sins
(NOTICE HOW THIS LAST CLAUSE EXPLAINS THE MEANING OF HIS
NAME!).” (Mt 1:21) Jesus was the Name that spoke ofChrist's willing
humiliation in emptying Himself to become a Man (Php 2:5-10+). "He would
show that now that He is in His glory He is not ashamedof His humiliation."
(Matthew Henry)
In Acts 22:8 Jesus declares ‘I am Jesus the Nazarene, whomyou are
persecuting.’Notice this Name is used as a Name of scorn and derision and
one which Saul was undoubtedly familiar and likely himself had used to
blaspheme God! "There is nothing more effectualto awakenand humble the
soul than to see sin to be againstChrist, an affront to Him, and a
contradiction to His designs." (Henry) Do you really comprehend that your
sins are againstGod the Father, His Sonand His Spirit (cp Eph 4:30+)? (cf
Joseph's sensitive consciencein Ge 39:9)
Longenecker- Saul could not escape the fact that the Jesus whose followers he
had been persecuting was alive, exalted, and in some manner to be associated
with God the Father, whom Israelworshiped. He, therefore, had to revise his
whole estimate of the life, teaching, and death of the Nazarene because God
had beyond any question vindicated him. Thus he came to agree with the
Christians that Jesus’deathon the cross, ratherthan discrediting him as an
impostor, fulfilled prophecy and was really God’s provision for man’s sin and

that Jesus’resurrectionconfirmed him as being the nation’s Messiahand
mankind’s Lord. (Expositor's Bible Commentary)
Jesus (2424)(Iesous)is transliteration of the Greek Iesous, whichin turn is the
transliteration of the Hebrew Jehoshua (Yehoshua)or Jeshua (Yeshua) both
of which mean Jehovahis help or Jehovahis salvation. Statedanother way the
Greek Iesous corresponds to the OT Jehoshua (Yehoshua)which is contracted
as Jeshua (Yeshua). In the Gospels the single Name Jesus (Iesous)is used as
His personalName some 538 times.
Imagine Saul's thoughts upon hearing those words "I am Jesus!" While we
have no record that Saul ever saw or met Jesus during Jesus'earthly ministry,
there is not doubt that he was well aware of the claim by His disciples that
Jesus had risen from the dead. Now the fact that He is speaking to Saul
indicates that Jesus was indeed alive and by implication had risen from the
dead. Saul's systematic theologywas turned upside down in a moment!
However, one aspectofhis theologywas affirmed and that was his belief
(which all Pharisees held) that there would be a resurrection! Jesus was alive!
Jesus had alluded to the oneness betweenJesus and His followers in Luke
declaring
“The one who listens to you listens to Me, and the one who rejects you rejects
Me; and he who rejects Me rejects the One who sent Me.” (Luke 10:16+)
Paul clearly understood this conceptof oneness betweenJesus andHis
followers as indicated by his numerous allusions to unity with Christ in his
epistles. ReadRo. 12:4-5;1 Cor. 12:12-27;Eph. 1:22-23;4:4-16; 5:23-30;Col.
1:18-24;2:19).
You can mark it down that those who speak againstChristians speak against
Christ. Those who strike Christians strike Christ. Those who malign
Christians malign Christ. Those who take advantage of Christians take
advantage of Christ. This begs the question, even if you are a believer, have
you ever done any of those things to another believer?
Persecuting (cfuse in Acts 22:4, 7, 26:11-15, 1 Cor 15:9+)(1377)(seedioko)in
the presenttense describes Saul's continued ravaging of the disciples of Jesus.

What a change the Gospeland the indwelling Spirit brought about on Saul
who later used dioko writing "So then we pursue (dioko) the things which
make for peace and the building up of one another." (Ro 14:19+). This was
the antithesis of Saul's pursuit prior to conversion(cf Paul's pursuit in Php
3:12, 14+)!The righteous God pursued the unrighteous pursuer and wonhim
with the Gospel. O, thank God for the transforming powerof the glorious
Gospel!
A T Robertson- Saul surrendered instantly as Thomas did (John 20:28) and
as little Samuel (1 Sam. 3:9). This surrender of the will to Christ was the
conversionof Saul. He saw a real Person, the RisenChrist, to whom he
surrendered his life. On this point he never waveredfor a moment to the end.
Remember that to be converted means to be "turned around," so that Saul
(and all believers) are "turned around by Christ" and face the opposite
direction (a very similar picture is seenwith repentance). Saulthe persecutor
will become Paul the preacher. And just as the world was amazed at Saul's
conversion, the lost world is always amazed (and often very disturbed) when
someone they knew in the darkness, turns to the light and begins to walk in
the light. Did your conversionhave that impact on those who knew you when
you were still in Adam before the Spirit place you forever in Christ?
Steven Cole writes that "In 1Ti 1:16, Paul says, “And yet for this reasonI
found mercy, in order that in me as the foremost, Jesus Christ might
demonstrate His perfect patience, as an example for those who would believe
in Him for eternallife.” Paul’s conversionis an example for us all. It is an
example of the fact that none are too far gone for God’s mighty powerto save.
It is an example of what God can do when He takes hold of a life. It is an
example to encourage us to pray for and share with every sinner, no matter
how wicked. It is an example for us to commit ourselves afreshto whatever
purpose God has given us to do for His kingdom. As Paul later wrote, “For
the love of Christ controls us, having concludedthis, that one died for all,
therefore all died; and He died for all, that they who live should no longerlive
for themselves, but for Him who died and rose againon their behalf” (2Co
5:14-15).

Jack Andrews - Saul's encounterwith Christ changedhim forever. (Sermon)
He went from persecuting Christ to praising Christ.
He went from plotting againstChristians to preaching Christ.
On the Damascus roadhe went from death to life;
from bondage to liberty;
from blindness to sight;
from futility to forgiveness.
OswaldChambers - The mystery of believing
And he said, Who art Thou, Lord? Acts 9:5.
By the miracle of Redemption Saul of Tarsus was turned in one secondfrom a
strong-willed, intense Pharisee into a humble, devoted slave of the Lord Jesus.
There is nothing miraculous about the things we can explain. We command
what we are able to explain, consequentlyit is natural to seek to explain. It is
not natural to obey; nor is it necessarilysinful to disobey. There is no moral
virtue in obedience unless there is a recognitionof a higher authority in the
one who dictates. It is possibly an emancipationto the other person if he does
not obey. If one man says to another—‘You must,’ and ‘You shall,’ he breaks
the human spirit and unfits it for God. A man is a slave for obeying unless
behind his obedience there is a recognitionof a holy God. Many a soul begins
to come to God when he flings off being religious, because there is only one
Masterof the human heart, and that is not religion but Jesus Christ. But woe
be to me if when I see Him I say—‘Iwill not.’ He will never insist that I do,
but I have begun to sign the death-warrant of the Son of God in my soul.
When I stand face to face with Jesus Christ and say—‘I will not,’ He will
never insist; but I am backing awayfrom the re-creating powerof His
Redemption. It is a matter of indifference to God’s grace how abominable I
am if I come to the light; but woe be to me if I refuse the light (see John 3:19–
21 ).

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