Acts 9:4

Act_9:4

He fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me?

The Lords word

I. Consolation. This word is a two-edged sword; it carries comfort to those who are within, and reproof to those who are without. It is spoken to an adversary; but it is spoken for a friend. The first comfort given to fallen man was in a word spoken to his destroyer (Gen_3:15). In the same way Israel was comforted, Touch not Mine anointed, etc. Here, too, the Head will sustain the members by a reproof addressed to the Master. I scarcely know a more comforting word than this. Nowhere is the oneness of Christ and His disciples more clearly expressed. The Speaker is 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 enemys hand strikes some poor saint in Damascus. For this is the privilege of all Christians. Safety is secured, and therefore measured, by the power, not of the saved, but of the Saviour. The Queens flag is the aegis of the temper woman as well as the stalwart warrior, 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 Gods mercies, and nothing will be sweeter than the discovery of those signal rescues which Christ has achieved for us while we, like an infant sleeping in a burning house, were aware neither of the flame that was already singeing our garments nor of the strong arm of that brother who bore us beyond its reach.

II. Reproof. While the word carries consolation to 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 spoken not to cast him 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 clear distinction between the converted and the unconverted, but it does not lie in that the first are received and the second rejected, but in this, that those who are already near are cherished as dear children, and the distant prodigals are invited to turn and live. Nor can we be surprised at this generosity. If, when we were His enemies, He won us, we cannot wonder 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 expresses sharp condemnation 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 Joh_20:16; cf. Luk_10:41-42). It is the double call that Christ is addressing to the world today; at the great day it will be single--Depart ye cursed, or Come ye blessed.

3. In Sauls case the redoubled stroke was effectual. He grieved for the sin that was rebuked, and accepted the mercy that was offered. (W. Arnot, D. D.)

The persecutor

I. It is the general character of 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, persecuted him 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 wicked men be levelled against them (Gal_4:29; Jam_5:6 : 1Jn_3:12-13). There are, however, different kinds and degrees of persecution. Though we are not in danger of bonds and imprisonments, yet the enmity of the wicked will 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 (Psa_55:21; Act_22:4; Heb_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 Gods 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, unobserved by the disciples, who were now accounted as sheep for 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 between Christ and His people is intimate and endearing; it is like that between the vine and its branches, between the 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 Redeemer to 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. Christs 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. Saul trembled 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 compassion of 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 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, 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 addressed by 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: Christs call was earnest and 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 Christs part. His is preventing mercy, and previous to any inclination or endeavours on our part to seek after Him.

VI. Persecution is 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 reason on My part? What injury have I done thee? For which of My good works dost thou persecute Me?

2. Is there any reason on the part of My people? Because they 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 reason on thy part? Dost thou claim a right to judge for thyself: and have not they the same right? Who made thee thy brothers judge? Thou thinkest that truth is on thy side, and it is natural for thy neighbour to think the same. Dost thou allege the commission from the chief priests? Who authorised them to grant such a commission? Dost thou plead the Divine glory? Can God be glorified by a conduct contrary to all the feelings of humanity?

4. Will such conduct answer the end proposed? Force and violence may make men hypocrites, but cannot produce conviction. Will reproaches and injuries be more effectual than kind treatment and persuasion?

Conclusion:

1. Christs question to Saul should not only convince us of the evil of a persecuting spirit, but lead us to avoid and abhor it, as utterly contrary to the very genius of Christianity (Act_26:10; 1Co_15:9).

2. From this example let not the most atrocious sinner, nor the bitterest persecutor despair, if brought to a sense of their evil conduct (1Ti_1:16). (B. Beddome, M. A.)

The case of St. Paul in persecuting the Church

It was about two years after our Lord was gone to heaven. Saul, for a year or two before, had behaved as blind zealots are used to do, with great warmth and fury. He was then in the heat of his youth, about thirty years old, very honest and sincere in his way, and exceedingly zealous for the law of his God. The prejudices of education were so strong, and his natural temper withal so impetuous, that he stayed not to examine into the merits of the Christian cause. But as he very well knew that his own religion was from God, he too hastily concluded that this other, now pretending to rival it, could not be Divine also.

I. Saul as a persecutor and the guilt he contracted in being such. However sincere he had been in doing it, however fully 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 (Act_26:9; Act_22:20; 1Ti_1:15; 1Co_15:9). Saul, considered as a persecutor of the Church of God, cannot be acquitted of prejudice, partiality, and precipitate judgment, in a cause which demanded cool deliberation 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 persecutor and 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 cease and 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 pleased to 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 altogether affected and wilful, but had a great mixture of natural temper and human frailty to alleviate and qualify it. Our Lord, knowing the integrity of his heart, was pleased to overlook his failings, and to receive him into His own more immediate service. He approved his upright zeal, which wanted nothing but clearer light 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 correction to embrace and propagate the Christian religion as he had before been to persecute and destroy it.

III. The exceeding great goodness of our Lord, both to St. Paul and to the Church, in this affair. How gracious were the words which our Lord spake: Saul, Saul, why persecutest thou Me? Next, He gave the good man 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 retreat in time. These were moving arguments, and pierced to the very soul. But, what is still more considerable, was the exceeding goodness therein shown to 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 great natural 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 every man to take care that he judges right in all matters of high consequence especially, and that his conscience be duly informed. Infinite mischiefs may arise from an erroneous conscience and a misguided zeal.

2. From the same instance of St. Paul learn we a ready submission and obedience to truth and godliness when sufficiently propounded to us. Lay we aside all inveterate prejudices and stubborn reluctances, as soon as ever we 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 Lords resurrection and ascension into heaven, His power and majesty there as Lord of all, and His exceeding goodness in 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 persist in any attempts against Him. (D. Waterland, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4-8. Of what follows there are two parallel accounts besides—in Act_22:7-12, and Act_26:14-16; and between the three, critics have endeavoured to find contradictions; but the result is confirmatory rather than derogatory to the truth of the history. For all these variations are explainable upon one principle, namely, that Paul was the main object of this Christophany, and the rest of the company were but subordinate witnesses to some vague but supernatural manifestation. Hence, 1. Saul was permanently prostrated; they were “all” momentarily overthrown, but, forthwith recovering, “stood speechless,” (Act_9:4;) 2. Saul saw the person of Jesus; they beheld no man, (Act_9:7;) 3. Saul heard the Hebrew words; they heard the vocal sound, not the articulation, (Act_9:7;) 4. Saul was struck blind; they were speechless with astonishment, but were able to lead the blinded. Now in the description of the eminence of Saul as the main object of the revelation rather than his companions, it will be found that the contradictions are in words, and not in thought or in fact.

4. He fell—They were also “all fallen to the earth,” (Act_26:14.) But while the others, immediately recovering, “stood speechless,” (Act_9:7,) the more deeply smitten Saul rose not until bidden, (Act_9:8.)

Saul, Saul— Solemnly reiterated and in the sacred “Hebrew tongue,” (Act_26:14.) The utterance of his personal name by the divine voice individualized his whole being; called him out from the human race as sole and peculiar. Repeated, that call was secured from mistake and emphasized to the centre of his soul. The “Hebrew tongue” betokened that he is called, like Abraham and Samuel of old, to a mission even more wonderful than the Old Testament ever knew. In that language of the chosen people he is summoned to be a preacher to all the people of the earth.

Me—For Jesus identifies himself with his own holy cause; considers himself to be embodied in his own Church. To persecute my loved disciples is to persecute me. So Mat_25:40; Mat_25:45 : Inasmuch as ye have done it unto the least of 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Act 9:4. Φωνὴν, a voice) stern, and yet full of grace: ch. Act 22:14.—Σαοὺλ, Saul) JESUS knew Saul before that Saul knew JESUS.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_9:4-5. The light shone around him (and not his companions). Out of the light the present Christ manifested Himself at this moment to his view: he has seen, the Lord (1Co_9:1; 1Co_15:8), Act_9:17; Act_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 (Act_26:14): Saul, Saul, etc.

τί με διώκεις;] τί παρʼ ἐμοῦ μέγα ἢ μικρὸν ἠδικημένος ταῦτα ποιεῖς; Chrysostom. Christ Himself is persecuted in His people. Luk_10:16. Caput pro membris clamabat, Augustine.

τίς εἶ, κύριε]. On the question whether Saul, during his residence in Jerusalem, had personally seen Christ (Schrader, Olshausen, Ewald, Keim, Beyschlag, and others) or not (comp. on 2Co_5:16), no decision can at all be arrived at from this passage, as the form in which the Lord presented Himself to the view of Saul belonged to the heavenly world and was surrounded with the glorious radiance, and Saul himself, immediately after the momentary view and the overwhelming impression of the incomparable appearance, fell down and closed his eyes.

Observe in Act_9:5 the emphasis of ἐγώ and σύ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 9:4 . καὶ πεσὼν ἐπὶ τὴν γῆν , cf. Act 22:7 , both expressions show the over-whelming impression made by the sudden bright light. In Act 26:14 all fall to the ground, but there is no contradiction with Act 9:7 , see below on Act 9:7 . Lewin, Farrar (so Hackett, and some early interpreters) have held that Saul and some at least of his companions were mounted, since Saul was the emissary of the high priest, and the journey would occupy some days. On the other hand Felten (following Corn, à Lapide) holds that the text makes no suggestion of this, and that the expression “they led him by the hand” and the command “rise and enter into the city” are against it; but the near neighbourhood of Damascus might easily account for 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 cannot be maintained (see above on Act 9:3 ). As the strict Jews, like the Pharisees, seldom used horses, Felten may be right in conjecturing that Saul rode upon an ass or a mule (p. 186, note). ἤκουσε φωνὴν λέγουσαν : in St. Paul’s own account we have ἤκουσα φωνῆς λεγούσης , Act 22:7 , and ἤκουσα φωνὴν λέγ ., as here, in Act 26:14 . It would seem therefore that the distinction between ἀκούειν with (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 Act 22:7 ; but see on the other hand Rendall on 9 Act 9:7 ). Thus in the passage before us it has been usual to explain ἀκούειν with φωνήν Act 9:4 , as indicating that Saul not only heard but understood the voice, cf. Act 22:14 , whilst ἀκούειν with φωνῆς Act 9:7 , has been taken to show that his comrades heard, but did not understand (so Weiss, in loco , and also on Act 22:9 ). But there is (1) no contradiction with Act 22:9 , for there it is said of Paul’s companions: τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦτός μοι they heard the utterance, Act 9:7 , Act 22:7 , but did not hear definitely, or understand who it was that spoke, μηδένα δὲ θεωροῦντες . But (2) on comparing the passages together, it appears that in Act 9:4 ; Act 9:7 a distinction is drawn between the contents of the utterance and the mere sound of the voice, a distinction drawn by the accusative and genitive; in Act 22:7 the same distinction is really maintained, and by the same cases, since in Act 22:7 Paul, in speaking of himself, says that he heard a voice, i.e. , was conscious of a voice speaking to him (genitive, φωνῆς ), (Simcox, u. s. , p. 85), whilst in Act 9:9 (accusative φωνήν ) the contents of the utterance are referred to, cf. Act 9:14 in the same chapter; in Act 26:14 the accusative is rightly used for the contents of the utterance which are given there more fully than elsewhere. Σαούλ , Σαούλ : in each of the three narratives of the Conversion it is significant that the Hebrew form is thus given, and it is also found in the address of Ananias, probably himself a Hebrew, Act 9:17 , to the new convert. On the emphatic and solemn repetition of the name cf. Gen 22:11 , and in the N.T., Luk 10:41 ; Luk 22:31 , Mat 23:37 , and on the frequency of this repetition of a name as characteristic of Luke in Gospel and Acts see Friedrich, pp. 75, 76, cf. Luk 8:24 ; Luk 10:41 ; Luk 22:31 ; cf. Luk 23:21 (see also Deissmann’s note Bibelstudien , p. 184, on the introduction of the Hebrew name). τί με διώκεις ; cf. Act 7:52 , and 1Co 15:9 , Gal 1:13 . “Saul’s first lesson was the mystical union between Christ and His Church” cf. Mat 10:40 ; Mat 25:40 ; Mat 25:45 , Joh 10:16 , etc. No wonder that Felten sees “an ineffable pathos” in the words; Wendt quotes St. Augustine: “caput pro membris damabat,” cf. also Corn. à Lapide: “corpus enim mystcum Christi est ecclesia, membra sunt fideles”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

he fell to the earth--and his companions with him (Act 26:14), who "saw the light" (Act 22:9).

and heard a voice saying unto him--"in the Hebrew tongue" (Act 26:14).

Saul, Saul--a reduplication full of tenderness [DE WETTE]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.

why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mat 25:45, and that whole judgment scene).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. And he fell to the earth] Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him; but this is utterly without foundation. Painters are, in almost every case, wretched commentators.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 despised so 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 or thunderbolt, 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 gospel to flight. Luke putteth down his name in Hebrew in this place, Saul, Saul! because he repeateth the words of Christ, who spake unto him, undoubtedly, according to the common custom of the country.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Saul, Saul, why persecutest thou me?—It is remarkable that here only, in the original Greek, and in Act_9:17, as in the reproduction of the words in Act_22:27; Act_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, called as Samuel had been called of old (1Sa_3:4-8), and having to decide whether he would resist to the end, or yield, saying with Samuel, “Speak, Lord, for Thy servant heareth.” The narrative implies that the persecutor saw 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 (1Co_9:1; 1Co_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” (Act_7:56), had then seemed to the fiery zeal of the Pharisee as those of a blasphemer. Now he too saw the Son of Man in the glory of the Father stretching 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 persecutor into the likeness of his victim.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. And he fell to the earth] Dazzled by the intense brightness. From Act_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 reason of the greater glory which was manifested to him, his natural sight was blinded.

and heard a voice] We cannot represent in English the different case of the noun in this verse, and in 7. The Greek puts here the accusative case and 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 Act_22:9 marks the distinction in his own narration, for he says “They heard not the voice (accusative) of him that spake to me.” As this difference is made both in St Luke’s first account, and in the speech of St Paul at Jerusalem, it seems reasonable to accept the explanation which has long ago been given of this grammatical variation, 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 Act_9:7 he says “they heard a sound.”

saying unto him, Saul, Saul, why persecutest thou 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 Evangelist and 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 speech of Ananias when (Act_9:17) he comes to see the convert in his blindness. As he also had received a communication from Jesus in connection with Saul’s conversion, we can understand how the same form of the name would have been given to him. Moreover he 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 speaks of Himself as persecuted by Saul, because “in all the affliction of his people he is afflicted” (Isa_63:9), and “whoso toucheth them, toucheth the apple of his eye” (Zec_2:8).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he fell to the earth,.... Not being able to bear the light, and still less the divine glory and majesty which he perceived was present; and therefore, in great confusion, amazement, and fear, he fell with his face to the ground, and lay there prostrate and so did also those that were with him, Act 26:14

and heard a voice, saying unto him, Saul, Saul, why persecutest thou me? this voice was the real voice of Christ in his human nature, and who visibly and in person appeared, and was seen by the apostle; Act 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 Luk 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 between Christ 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou 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 changed his nature with change of honour; but together with beams of glory, there are still in him the same bowels of pity that he had here upon earth.

Why persecutest thou me?] As unskilful hunters, shooting at wild beasts, may kill a man? so those that shoot at the saints, hit Christ. Their sufferings are held his, Col 1:24; their reproach his, Heb 13:13. God is more provoked than Nehemiah, Neh 4:3; Neh 4:5. Christ retaineth still compassion, though freed from personal passion; 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} Manet compassio etiam cum impassibilitate. Bernard.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he fell to the earth - He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, “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 effect was such as to overpower the body.

And heard a voice - The whole company heard a voice Act 9:7, but did not distinguish it as addressed particularly 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 addresses Martha Luk 10:41, and Simon Luk 22:31, and Jerusalem Mat 23:37.

Why - For what reason. Jesus had done 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 Joh 15:25, “They hated me without a cause.”

Persecutest - See the notes on Mat 5:11.

Thou me? - Christ and his people are one, Joh 15:1-6. To persecute them, therefore, was to persecute him, Mat 25:40, Mat 25:45.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Why dost thou persecute me? My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. (St. Augustine, in Ps. xxx.) --- Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: he that heareth you, heareth me; and he that despiseth you, despiseth me. (Luke x. 16.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 reverenced by Daniel, Dan 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 persecuted David, who was a type of Christ; and it is ingeminated, or doubled, not only to rouse and awaken Saul, but to testify his love to him, and commiseration of him.

Why persecutest thou 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, Mat 25:35. And in all their afflictions he is afflicted, Isa 63:9. But me is here emphatically spoken, as if our Saviour had minded him of his great love and mercy to him, in dying and suffering for him; and why then should he persecute him?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Fell upon, for fell to, A.V. Some, as Lord Lytlelton and Lewin ("Life of St. Paul," vol. 1. p. 48), from the expressions, "fell to 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, supposes that 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 or the high priest. Still it is strange that no one expression should 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," "stood speechless," "led him 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!" (Gen_22:11; 1Sa_3:10 Mat_23:27; Luk_22:31)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He heard a voice - Severe, yet full of grace.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

me?

The Lord identifies Himself with His people.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

4. " 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. The question he heard, by the simple force of the word persecute, carried his mind forward to his bloody purpose in Damascus, and back to his bloody deeds in Jerusalem. Nor was 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 against the goads." This language reveals to us that Saul's conscience had not been altogether at rest during his persecutions, but that, like an unruly ox, he had been kicking against a 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 regarded himself as the chief of sinners, having been the chief of persecutors. His conscience must have been instantaneously aroused by this reference to its past goadings.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. Heard a voice. After he had fallen. Not a sound merely, but words that he could understand. Why persecutest thou me? Observe how Christ sympathizes with his persecuted followers. The blows that fall upon them, fall upon him. If Saul strikes the disciples in Damascus, Christ feels the blows in heaven.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. καὶ πεσὼν ἐπὶ τὴν ἤκουσεν, and he fell to the earth and heard. The fall was in consequence of the dazzling intensity of the brightness. From Act 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 reason of the greater glory which was manifested to him his natural sight was blinded.

φωνήν. By using the accusative case here and the genitive in Act 9:7, St Luke seems to point out that there was a difference between the hearing which Saul experienced and that of his companions. St Paul in Act 22:9 marks the distinction in his own narrative of what occurred. Speaking of his companions, he says τὴν φωνὴν οὐκ ἤκουσαν, though here in Act 9:7 we have ἀκούοντες μὲν τῆς φωνῆς said of them.

Taking all the instances together the correct conclusion seems to be that when ἀκούειν signifies direct hearing, it may have after it a genitive case and participle, but not an accusative and participle. Thus the construction of λέγουσαν in this verse must be taken as an apposition to φωνήν, a voice that said, &c. So also must be explained the construction in Act 26:14.

Saul during the vision heard articulate sounds, a voice which spake to him, but his companions were only conscious of a sound from which they comprehended nothing.

Of a similar supernatural communication to Hyrcanus the high priest we have (Joseph. Ant. XIII. 10. 3) φασὶ γὰρ ὅτι … αὐτὸς ἐν τῷ ναῷ θυμιῶν μόνος ὢν ὁ ἀρχιερεὺς ἀκούσειε φωνῆς ὡς οἱ παῖδες αὐτοῦ νενικήκασιν ἀρτίως τὸν Ἀντιόχον. In this case the sound was that of intelligible words.

Σαοὺλ Σαούλ, τί με διώκεις; Saul, Saul, why persecutest thou 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 evangelist and the apostle have preserved for as this remarkable feature of the heavenly address. The only other place where the Hebrew form of Saul’s name is retained is in the speech of Ananias when (Act 9:17) he comes to see the convert in his blindness. As he also had received a communication from Jesus in connexion with Saul’s conversion, we can understand how the same form of the name would have been given to him. Moreover he 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 speaks of Himself as persecuted by Saul, because ‘in all the affliction of His people He is afflicted’ (Isa 63:9), and ‘whoso toucheth them toucheth the apple of His eye’ (Zec 2:8).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. λεγουσαν αὐτ.] τῇ Ἑβραΐδι διαλέκτῳ, ch. 26:14. And it is a remarkable undesigned coincidence, that the form Σαούλ should have been preserved in this account, and rendered in Greek in the translation of Paul’s speech in ch. 22. In ch. 26, where he was speaking in Griek before Festus, he inserts the words τῇ Ἑβρ. διαλ., to account for 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, ver. 17.)

τί με διώκεις;] A remarkable illustration of Mat 25:45. The με is not emphatic (agst Wordsw.); but the very lack of emphasis, assuming the awful fact, gives more solemnity to the question.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Saying. In Paul 's own account he says that the words were spoken in Hebrew (ch. 26 14).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.