Jesus was pleading with paul

JESUS WAS PLEADING WITH PAUL
EDITED BY GLENN PEASE
Acts 9:4 He fell to the ground and heard a voicesay to
him, "Saul, Saul, why do you persecute Me?"
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 ofChristians, 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). Acts 9:4
Vincent's Word Studies
Saying
In Paul's own accounthe says that the words were spokenin Hebrew (Acts
26:14).

STUDYLIGHTRESOURCES
Albert Barnes'Notes onthe Whole 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 greatvision; and
there remained no strength in me, for my comeliness (vigor)was turned into
corruption, and I retained no strength.” The effect was 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.
Copyright Statement
These files are public domain.
BibliographicalInformation
Barnes, Albert. "Commentaryon Acts 9:4". "Barnes'Notes onthe Whole
Bible". https://www.studylight.org/commentaries/bnb/acts-9.html. 1870.
return to 'Jump List'
The Biblical Illustrator
Acts 9:4
He fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou Me?
The Lord’s word
I. Consolation. This word is a two-edgedsword;it carries comfort to those
who are within, and reproof to 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 addressed to 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--Departye 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
I. It is the generalcharacterof unconverted men to be of a persecuting spirit.
“Cain,” says Luther, “will kill Abel to the end of the world.” Speaking of
Ishmael and 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 danger of 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(Psalms 55:21;
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 called doing God’s service, He calls persecution. There is
not a stepwhich 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 considers as 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 persecutestthou Me?”
IV. Christ’s call to the persecutorwas 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. Saul trembled at the voice
which spake to him, and being astonishedat the number and magnitude of his
sins, as well as at the forbearance and compassionof the 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 earnestand 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, whom
curiosity 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 danger he 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 after
Him.
VI. Persecutionis a greatsin and when brought home to the conscienceofan
awakenedsinner, 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

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 contractedin being such. However
sincere he had been in doing it, howeverfully persuaded in his own mind that
he was serving God in it; yet he never reflected upon 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 accountof 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 Jewishwas to cease andgive 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
honest and 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 greatgoodnessofour Lord, both to 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 Saviour of the world;
it is hard for thee to contend with. One so much mightier than thou art: step
thy career, and retreatin time. These were moving arguments, and pierced to
the very soul. But, what is still more considerable, was the exceeding goodness
therein 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.)
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Exell, JosephS. "Commentary on "Acts 9:4". The Biblical Illustrator.
https://www.studylight.org/commentaries/tbi/acts-9.html. 1905-1909. New
York.
Coffman Commentaries on the Bible
And he fell upon the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou me?

From Paul's later references to this event (Acts 22:14), it is clearthat this was
an objective vision in which he not only heard but saw the Lord.
Why persecutestthou me? ... In this appears one of the profoundest doctrines
of Christianity, namely, that Christ is still upon earth in the personof his
followers who compose his spiritual body; and that whateveris done to
Christ's church is done to himself! If Paul had not instantly discernedthis, he
might have said, "Look, Jesus,I have never even met you before this; I have
not harmed you; I am only engagedin killing your disciples!" The deductions
from the truth in evidence here are far-reaching and comprehensive:
What is done to the church is done to Christ.
Hatred of the church is hatred of Christ.
Persecutionofthe church is persecutionof Christ.
Membership in the church is membership "in Christ."
Liberality towardthe church is the same toward Christ.
Neglectofthe church is the neglectof Christ.
Refusalto belong to the church is a refusal to belong to Christ.SIZE>

Regarding the futility and ineffectiveness ofpersecutionas an instrument of
opposing the truth, see my Commentary on Matthew, Matthew 5:10-12.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Acts 9:4". "Coffman
Commentaries on the Bible".
https://www.studylight.org/commentaries/bcc/acts-9.html. Abilene Christian
University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole 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.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Acts 9:4". "The New John Gill Exposition of the
Entire Bible". https://www.studylight.org/commentaries/geb/acts-9.html.
1999.
McGarvey's OriginalCommentary on Acts
"And he fell upon the earth, and heard a voice saying to him, Saul, Saul, why
do you persecute me?" He not only heard this voice, but, gazing, while his eyes
could endure it, into the midst of the glory, he saw distinctly the being who
spoke to him. [1 Corinthians 15:8.] The question he heard, by the simple force
of the word persecute, carriedhis mind forward to his bloody purpose in
Damascus, andback to his bloody deeds in Jerusalem. Norwas this the only
involuntary motion of his mind upon the instant; for here we must locate the
additional words, "It is hard for thee to kick againstthe goads." [Acts 26:14.]
This language reveals to us that Saul's conscience hadnot been altogetherat
rest during his persecutions, but that, like an unruly ox, he had been kicking
againsta goad, which urged him to a different course. Although he had acted
ignorantly, and in unbelief, yet it was with so many misgivings, that he ever
afterward regardedhimself as the chief of sinners, having been the chief of

persecutors. [1 Timothy 1:13-15.]His conscience must have been
instantaneouslyarousedby this reference to its past goadings.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
First published online at The RestorationMovementPages.
McGarvey, J. W. "Commentary on Acts 9:4". "J. W. McGarvey's Original
Commentary on Acts". https://www.studylight.org/commentaries/oca/acts-
9.html. Transylvania Printing and Publishing Co. Lexington, KY. 1872.
People's New Testament
Heard a voice. After he had fallen. Nota sound merely, but words that he
could understand.
Why persecutestthou me? Observe how Christ sympathizes with his
persecutedfollowers. The blows that fall upon them, fall upon him. If Saul
strikes the disciples in Damascus, Christfeels the blows in heaven.
Copyright Statement
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.

Johnson, BartonW. "Commentary on Acts 9:4". "People's New Testament".
https://www.studylight.org/commentaries/pnt/acts-9.html. 1891.
Robertson's WordPictures in the New Testament
He fell upon the earth (πεσων επι την γην — pesōnepi tēn gēn). Secondaorist
active participle. So in Acts 22:7 Paul says:“I fell unto the ground” (επεσα εις
το εδαπος — epesa eis to edaphos)using an old word rather than the common
γην — gēnIn Acts 26:14 Paul states that “we were all fallen to the earth”
(παντων καταπεσοντωνημωνεις την γην — pantōn katapesontōnhēmōn eis
tēn gēngenitive absolute construction). But here in Acts 9:7 ”the men that
journeyed with him stood speechless” (ιστηκεισανενεοι — histēkeisaneneoi).
But surely the points of time are different. In Acts 26:14 Paul refers to the
first appearance ofthe vision when all fell to the earth. Here in Acts 9:7 Luke
refers to what occurredafter the vision when both Saul and the men had risen
from the ground.
Saul, Saul (ΣαουλΣαουλ — Saoulclass="normalgreek">Σαουλ — Saoul).
The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly
statedthat the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17
(Ananias). Deissmann(Bible Studies, p. 316)terms this use of με — Saoul“the
historian‘s sense ofliturgical rhythm.” For the repetition of names by Jesus
note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon).
Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the
words of Jesus in Acts 9:5 made plain. Christ had already spokenof the
mystic union betweenhimself and his followers (Matthew 10:40;Matthew
25:40, Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes
to Saul about kicking againstthe goadis genuine in Acts 26:14, but not here.
Copyright Statement

The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Acts 9:4". "Robertson's WordPictures of
the New Testament". https://www.studylight.org/commentaries/rwp/acts-
9.html. BroadmanPress 1932,33. Renewal1960.
Vincent's Word Studies
Saying
In Paul's own accounthe says that the words were spokenin Hebrew (Acts
26:14).
Copyright Statement
The text of this work is public domain.
Vincent, Marvin R. DD. "Commentaryon Acts 9:4". "Vincent's Word
Studies in the New Testament".
https://www.studylight.org/commentaries/vnt/acts-9.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
persecutestthou me?

He heard a voice — Severe, yet full of grace.
Copyright Statement
Wesley, John. "Commentary on Acts 9:4". "JohnWesley's Explanatory Notes
on the Whole Bible". https://www.studylight.org/commentaries/wen/acts-
9.html. 1765.
Calvin's Commentary on the Bible
Лука говорит, что Павел пал на землю. Что же еще может произойти с
человеком, когда егообуреваетощущение присутствующей
божественной славы? Конечноже, он смутитсяи падет, обратившись во
прах. Главным же в уничижении Павла было научить слышать его
голос Христа, который ранее он горделивопрезирал.
Савл, Савл. Свет, отовсюдуобъявший Павла, Лука сравниваетс
сиянием. Хотя я не сомневаюсь,что в воздухе действительномелькали
блестки. Голос же, которым говорил Христос дляизничтоженияего
гордыни, можно было бы назвать молнией. Он не только поразил и
привел в оцепенениеПавла, но и совершенно изничтожил того, кто
раньше столько себеугождал и присвоил себе власть истреблять
Евангелие. Лука приводитимя Павла по-еврейски – Савл, поскольку
цитирует здесь слова Христа. А Он без сомненияобратилсяк Савлу по
обычаюего народа.

Copyright Statement
Calvin, John. "Commentary on Acts 9:4". "Calvin's Commentary on the
Bible". https://www.studylight.org/commentaries/cal/acts-9.html. 1840-57.
Scofield's ReferenceNotes
me?
The Lord identifies Himself with His people.
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Scofield, C. I. "ScofieldReferenceNoteson Acts 9:4". "ScofieldReference
Notes (1917 Edition)". https://www.studylight.org/commentaries/srn/acts-
9.html. 1917.

James Nisbet's Church Pulpit Commentary
THE CONVERSION OF ST. PAUL
‘And he fell to the earth, and heard a voice … Arise, and go into the city, and
it shall be told thee what thou must do.’
Acts 9:4; Acts 9:6
Of all the followers of Christ, surely none had a life so full of interest and none
had so greatinfluence for the cause ofChrist as St. Paul.
I. His conversion.—The stoning of St. Stephen, no doubt, was a turning-point
in the life of St. Paul. Augustine says that the Church owes St. Paul to the
prayer of St. Stephen at that time. The spectacle ofso much constancy, so
much faith, so much love, could not possibly be lost. St. Paul went his way, but
consciencebeganto work within him. To drown his conscience, he took up the
cause ofpersecution, and sought for letters patent to enable him to go to
Damascus to arrestthose he found of this Way, whether they were men or
women, and commit them to prison. But he could not go on like this for ever.
He could not for ever stifle his conscience. In the very midst of his work, as he
was journeying to Damascus,the Lord met him, and his conversionchanged
the whole course of his life. Instead of persecuting Christians, he was to teach
the faith which once he denied.
II. His ministry.—Immediately after we find St. Paul going forth and speaking
to the people of Damascus, proving that this was the very Christ. But he could
not remain in Damascus.As soonas the Jews gotover their first astonishment
at seeing this man, on whom they had relied to exterminate the Christians, as
soonas they found that he himself was a Christian, they began to persecute

him. He went into Arabia, the mountainous country where Godspoke to
Moses andAaron and Elijah. He dwelt in solitdue, conversing with his Lord
and being instructed upon his future teaching. It was there that Christ taught
him about the Holy Communion. It was there, perhaps, that he was caught up
into the seventh heaven and heard things unspeakable, andtherefore kept
silence upon what he saw. It was there that he learned more fully to know
Jesus Christ and was instructed in the doctrine in which he was to preach. As
soonas that period was ended, he returned to Damascus, but not to remain
long. He went back to Jerusalem, however, and taught. His mission was to the
Gentiles, and he begana life of suffering; but he was always full of zeal, full of
energy, preaching the Gospelof Christ, teaching others that Christ had died
for them, and bidding them turn from their evil ways, showing them that a life
of surrender and devotion to Christ’s service is the life to be desired on earth.
III. A pattern to us.—This true and noble service for Christ should inspire us
to be more like St. Paul, and to be more earnest, more fervent, more zealous in
our daily life in upholding the cause ofChrist, in striving to live such a life
that we may turn others to Christ, and let others take knowledge thatwe have
been with Christ. May we grow daily more like St. Paul, devoting and
surrendering our lives to the service of Christ.
Rev. W. N. Matthews.
Illustration
‘St. Paul was born of God-fearing parents. He early learned to keep
righteousness andto walk according to the Law. In his early days he showed
greatpromise, and he was sent to Gamalielto be trained and educated. The
educationof those days was different to that of our days. There was a
prejudice againstthe use of any books exceptthe sacredwritings. At a

meeting of learned men some passageofthe Scriptures was takenas a text
and made the subjectof their conversation. Various interpretations were
given, allegories were toldand suggested, and the ancient writings on the
subject quoted. At this discussionyoung students were present to listen and to
ask questions, and it is probable that from this systemof education St. Paul
acquired his powerof argument and his fluency of speech. We do not know of
the socialpositionof St. Paul’s parents. It is not possible to say whether they
lived in affluent circumstances orwhether they were people of humble origin.
St. Paul speaks ofhis trade as being that of a tent-maker, but this does not
necessarilyimply that he had to labour with his hands for his living, for it was
the customamongstthe Jews that every boy should be taught a trade. In the
Talmud it says he that teachethnot his son a trade is doing the same thing as
if he taught his son to be a thief. Intellectually, he had a mind logicaland
acute, and his memory was well stored. Morally he was a strict observerof the
requirements of the Law, and while he lived a careful and conscientious life,
after the example of his ancestors, he imbibed a spirit of fervent and, as it
afterwards turned out, persecuting zeal. Probably after his education in
Jerusalemwas finished St. Paul returned to his home at Tarsus, and there he
had abundant opportunity to become acquaintedwith Greek literature.
Copyright Statement
Nisbet, James. "Commentaryon Acts 9:4". Church Pulpit Commentary.
https://www.studylight.org/commentaries/cpc/acts-9.html. 1876.
John Trapp Complete Commentary
4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutestthou me?

Ver. 4. Fell to the earth] Christ unhorsed him, but did not destroy him. He is
not such a monarch as loves to get authority by sternness, as Rehoboam, but
by gentleness. And though gone to heaven, yet hath he not changedhis nature
with change of honour; but togetherwith beams of glory, there are still in him
the same bowels of pity that he had here upon earth.
Why persecutestthou me?] As unskilful hunters, shooting at wild beasts, may
kill a man? so those that shootat the saints, hit Christ. Their sufferings are
held his, Colossians1:24; their reproachhis, Hebrews 13:13. Godis more
provokedthan Nehemiah, Nehemiah4:3; Nehemiah 4:5. Christ retaineth still
compassion, thoughfreed from personalpassion;and, though freed from
feeling, he hath still yet a fellow feeling. {a} Let such among us take heed what
they do, who, while they pronounce our Church antichristian, &c., strike at
the beast, but wound the Lamb.
{a} Manetcompassio etiamcum impassibilitate. Bernard.
Copyright Statement
Trapp, John. "Commentary on Acts 9:4". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/acts-9.html. 1865-
1868.

Greek TestamentCriticalExegeticalCommentary
4. λεγουσαναὐτ.]τῇ ἑβραΐδι διαλέκτῳ, ch. Acts 26:14. And it is a remarkable
undesigned coincidence, thatthe form σαούλ should have been preserved in
this account, and rendered in Greek in the translation of Paul’s speechin ch.
22. In ch. 26, where he was speaking in Griek before Festus, he inserts the
words τῇ ἑβρ. διαλ., to accountfor the use of the form σαούλ: or perhaps he
spoke the solemn words, ineffaceable from his memory, as they were uttered,
in Hebrew, for King Agrippa. (See note on σαούλ, Acts 9:17.)
τί με διώκεις;] A remarkable illustration of Matthew 25:45. The με is not
emphatic (agstWordsw.); but the very lack of emphasis, assuming the awful
fact, gives more solemnity to the question.
Copyright Statement
Alford, Henry. "Commentary on Acts 9:4". Greek TestamentCritical
ExegeticalCommentary. https://www.studylight.org/commentaries/hac/acts-
9.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
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.
Copyright Statement

Bengel, JohannAlbrecht. "Commentary on Acts 9:4". Johann Albrecht
Bengel's Gnomonof the New Testament.
https://www.studylight.org/commentaries/jab/acts-9.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
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?
Copyright Statement

Poole, Matthew, "Commentaryon Acts 9:4". Matthew Poole's English
Annotations on the Holy Bible.
https://www.studylight.org/commentaries/mpc/acts-9.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
что ты гонишь Меня? МеждуХристом и его последователями
существует неразрывнаясвязь. Гонения, вкоторых участвовал Павел,
были прямым нападениемна Христа. Ср. Мф. 18:5, 6.
Copyright Statement
MacLaren, Alexander. "Commentary on Acts 9:4". Alexander MacLaren's
Expositions of Holy Scripture.
https://www.studylight.org/commentaries/mac/acts-9.html.
Justin Edwards' Family Bible New Testament
Wickedmen in persecuting Christians are persecuting Christ. But he can
revealhimself to them in such a manner as to fill them with deep
consternation, and lead them without reserve to give up themselves and all
their interests to his guidance and disposal. Acts 22:6-7;Acts 26:12-20.
Copyright Statement

Edwards, Justin. "Commentary on Acts 9:4". "Family Bible New
Testament". https://www.studylight.org/commentaries/fam/acts-9.html.
American Tract Society. 1851.
Whedon's Commentary on the Bible
4.He fell—They were also “all fallen to the earth,” (Acts 26:14.)But while the
others, immediately recovering, “stoodspeechless,”(Acts 9:7,) the more
deeply smitten Saul rose not until bidden, (Acts 9:8.)
Saul, Saul— Solemnly reiteratedand in the sacred“Hebrew tongue,” (Acts
26:14.)The utterance of his personalname by the divine voice individualized
his whole being; called him out from the human race as sole and peculiar.
Repeated, that call was securedfrom mistake and emphasized to the centre of
his soul. The “Hebrew tongue” betokenedthat he is called, like Abraham and
Samuel of old, to a missioneven more wonderful than the Old Testamentever
knew. In that language of the chosenpeople he is summoned to be a preacher
to all the people of the earth.
Me—ForJesus identifies himself with his own holy cause;considers himself to
be embodied in his ownChurch. To persecute my loved disciples is to
persecute me. So Matthew 25:40; Matthew 25:45:Inasmuch as ye have done it
unto the leastof these my brethren, ye have done it unto me. And here Jesus,
as at the judgment day, makes a direct issue with his foe: It is thou— me.
Copyright Statement

Whedon, Daniel. "Commentary on Acts 9:4". "Whedon's Commentary on the
Bible". https://www.studylight.org/commentaries/whe/acts-9.html. 1874-1909.
Schaff's Popular Commentary on the New Testament
Acts 9:4. And heard a voice saying unto him, Saul, Saul. While the others
were stunned, stupified, and confused, a clearLight broke in terribly on the
soul of one of the little company. A voice spoke articulatelyto him, which to
the restwas a sound mysterious and indistinct. He heard what they did not
hear; he saw whatthey did not see:to them the awful sound was without a
meaning. He heard the voice of the Son of God: to them it was a bright light
which suddenly surrounded them. He saw Jesus, whomhe was persecuting
(Conybeare and Howson).
Why persecutestthou me? Chrysostomparaphrases the question thus: ‘What
wrong greator small hast thou suffered from me, that thou doestthese
things?’ Me.’The Lord here seems to recallHis own words:‘He that heareth
you heareth Me, and He that despisethyou despisethMe’ (Luke 10:16), and
also the king’s solemn words in St. Matt., Matthew 21:35-45.
Copyright Statement

Schaff, Philip. "Commentary on Acts 9:4". "Schaff's PopularCommentary
on the New Testament". https://www.studylight.org/commentaries/scn/acts-
9.html. 1879-90.
The Expositor's Greek Testament
Acts 9:4. , 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 contradictionwith 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 fact that 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 cannotbe maintained (see above on Acts 9:3).
As the strict Jews, like the Pharisees, seldomusedhorses, Feltenmay be right
in conjecturing that Saul rode upon an ass or a mule (p. 186, note).— : in St.
Paul’s own accountwe have , Acts 22:7, and ., as here, in Acts 26:14. It would
seemtherefore that the distinction betweenwith (1) accusative,and (2)
genitive; (1) to hear and understand, (2) to hear, merely, cannotbe 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 with Acts 9:4, as indicating that Saul not only
heard but understood the voice, cf.Acts 22:14, whilst with 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: —they heard the utterance, Acts 9:7,
Acts 22:7, but did not hear definitely, or understand who it was that spoke, .
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, ), (Simcox, u. s., p. 85), whilst in
Acts 9:9 (accusative ) 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.— ,
: in eachof the three narratives of the Conversionit is significantthat 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.Genesis22:11, 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 characteristicofLuke 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).— ; 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 wonder that Feltensees “an
ineffable pathos” in the words; Wendt quotes St. Augustine: “caputpro
membris damabat,” cf. also Corn. à Lapide: “corpus enim mystcum Christi
estecclesia,membra sunt fideles”.
Copyright Statement

Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 9:4". The
Expositor's Greek Testament.
https://www.studylight.org/commentaries/egt/acts-9.html. 1897-1910.
George Haydock's Catholic Bible Commentary
Why dost thou persecute me? My disciples, my brothers, and my friends. The
head speaks forthe members, and by a figure of speech, calls them itself. (St.
Augustine, in Ps. xxx.) --- Here Jesus Christidentifies himself with his
Church, as on a former occasion, whenhe said: he that heareth you, heareth
me; and he that despisethyou, despiseth me. (Luke x. 16.)
Copyright Statement
Haydock, George Leo. "Commentaryon Acts 9:4". "GeorgeHaydock's
Catholic Bible Commentary".
https://www.studylight.org/commentaries/hcc/acts-9.html. 1859.
Mark Dunagan Commentary on the Bible
Acts 9:4 "and he fell upon the earth, and heard a voice saying unto him, Saul,
Saul, why persecutestthou me?"
"He fell upon the earth" The text does not saythat he fell off his horse, a
popular corruption of this accountfound among some denominational
writers. "Heard a voice" In the Hebrew dialect(). Those traveling with Paul
heard the noise associatedwith the voice (9:7), but they did not understand

the specific contentof what was said to Saul (22:9). "Why" "Why implies "for
what reason?" The Lord had done him no injury, had given him no
provocation" (Reesep. 352). What a wonderful question! It is the same
question Jesus would ask to all who refuse to believe in Him in our own time,
and especiallythose who try to undermine and hinder the spreadof the
gospel. "Why are you standing againstone who loves you so much?" "Me"
Here we should be impressed with the truth that Jesus takespersonallythe
wrongs that are done to Christians. Jesus and His faithful people are a
packagedeal (John 15:1-6; Matthew 25:40; Matthew 25:45;1 John 4:20-21).
This statementshould be a great encouragementto any faithful Christian.
Jesus is aware of all that happens to you. It should also serve as a warning to
professedChristians who mistreat their brethren and unbelievers who try to
hinder the spread of the gospel.
Copyright Statement
Dunagan, Mark. "Commentary on Acts 9:4". "Mark DunaganCommentaries
on the Bible". https://www.studylight.org/commentaries/dun/acts-9.html.
1999-2014.
E.W. Bullinger's Companion Bible Notes
fell . . . and = falling.
earth. Greek. ge. App-129.
voice. Greek. phone. Same as "sound", Acts 2:6.

Saul, Saul. Up to Acts 13:9, the Greek form Saulos is used in the narrative,
but here, 17; Acts 13:21;Acts 22:7, Acts 22:13;Acts 26:14, the Hebrew Saoul
is found. Figure of speechEpizeuxis. App-6. See Genesis 22:11.
Copyright Statement
Bullinger, Ethelbert William. "Commentary on Acts 9:4". "E.W. Bullinger's
Companion bible Notes". https://www.studylight.org/commentaries/bul/acts-
9.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
persecutestthou me?
And he fell to the earth - and his companions fell with him (Acts 26:14),
And heard a voice saying unto him - "in the Hebrew tongue" (Acts 26:14),
Saul, Saul - a reduplication (says DeWette)full of tenderness. Accordingly,
though his name was soonchangedinto "Paul," we find in both his own
narratives of the scene, afterthe lapse of many years, the original form
retained, even in the Greek, justas here; neither he nor the historian (who

doubtless often heard him describe the scene)daring to alter, in the smallest
tittle, the overpowering words addressedto him.
Why persecutestthou me? No language canexpress the affecting characterof
this question, addressedfrom the right hand of the Majestyon high to a poor,
infuriated, persecuting mortal.
Copyright Statement
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
9:4". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https://www.studylight.org/commentaries/jfu/acts-9.html. 1871-
8.
The Bible Study New Testament
4. And heard a voice. The voice spoke to him in Hebrew (Acts 26:14), the
language he spoke athis mother’s knee, which was also the theological
language. This strikes Saulat the very depths of his personality. Why do you
persecute me? The blow that strikes againstthe messianic community also
strikes Jesus himself! This shows how closelyunited Christ is with his church.

Copyright Statement
Ice, Rhoderick D. "Commentary on Acts 9:4". "The Bible Study New
Testament". https://www.studylight.org/commentaries/ice/acts-9.html. College
Press, Joplin, MO. 1974.
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 (1 Samuel3:4-8), 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
(1 Corinthians 9:1; 1 Corinthians 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.

Copyright Statement
Ellicott, Charles John. "Commentary on Acts 9:4". "Ellicott's Commentary
for EnglishReaders". https://www.studylight.org/commentaries/ebc/acts-
9.html. 1905.
Treasuryof Scripture Knowledge
persecutestthou me?
he fell
5:10; Numbers 16:45; John 18:6; Romans 11:22; 1 Corinthians 4:7
Saul
Genesis 3:9; 16:8; 22:11;Exodus 3:4; Luke 10:41; John 20:16;21:15
why
22:7,8;26:14,15;Isaiah63:9; Zechariah2:8; Matthew 25:40,45,46;1
Corinthians 12:12; Ephesians 5:30
Reciprocal:Genesis 46:2 - Jacob; Exodus 15:7 - them that; Exodus 23:22 - an
enemy; Deuteronomy 23:4 - Becausethey met; 1 Samuel 2:23 - Why; 1
Samuel 3:4 - called Samuel; 1 Samuel 17:36 - seeing; 2 Samuel3:8 - do show;
1 Kings 13:4 - his hand; 2 Chronicles 13:12 - fight ye; 2 Chronicles 14:11 -
man; Job 33:13 - strive; Psalm2:2 - Lord; Psalm40:14 - driven; Isaiah
37:29 - rage; Isaiah57:4 - Against; Jeremiah2:3 - all that; Jeremiah51:1 -
rise; Ezekiel1:28 - I fell; Joel3:4 - and what; Mark 9:42 - it; Luke 21:12 -
before; Luke 22:31 - Simon; John 5:16 - persecute; Acts 7:32 - Then; Acts

9:10 - Ananias; Acts 9:17 - the Lord; Acts 10:3 - Cornelius; Acts 23:9 - if; 1
Corinthians 8:12 - ye sin against; 2 Corinthians 1:5 - as; 2 Corinthians 10:5 -
and every; Revelation11:5 - fire; Revelation11:8 - our Lord; Revelation
17:14 - shall make
Copyright Statement
Torrey, R. A. "Commentary on Acts 9:4". "The Treasuryof Scripture
Knowledge". https://www.studylight.org/commentaries/tsk/acts-9.html.
Calvin's Commentary on the Bible
4.And therefore Luke saith that he fell to the ground. For what other thing
can befall man, but that he must lie prostrate and be, as it were, brought to
nothing, when he is overwhelmed with the present feeling of God’s glory? And
this was the first beginning of the bringing down of Paul, that he might
become apt to hear the voice of Christ, which he had despisedso long as he sat
haughtily upon his horse.
Saul, Saul! Luke compared the light which shined round about Paul to
lightning, though I do not doubt but that lightnings did fly in the air. And this
voice, which Christ did send out to beat down his pride, may full well be called
a lightning orthunderbolt, because it did not only strike him, and make him
astonished, but did quite kill him, so that he was now as nobody with himself,
who did so much please himself before and did challenge to himself authority
to put the gospelto flight. Luke putteth down his name in Hebrew in this
place, Saul, Saul! because he repeateththe words of Christ, who spake unto
him, undoubtedly, according to the common custom of the country.

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

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