Atos 9:5

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Who art thou, Lord? — The word “Lord” could not as yet have been used in all the fulness of its meaning. As in many cases in the Gospels, it was the natural utterance of respect and awe (João 5:7; João 9:36; João 20:15), such as would be roused by what the persecutor saw and heard.

I am Jesus whom thou persecutest. — Some of the best MSS. give “Jesus of Nazareth”; or better, perhaps, Jesus the Nazarene. It is probable, however, that this was inserted from Atos 22:18, where it occurs in St. Paul’s own narrative. Assuming the words to have been those which he actually heard, they reproduced the very Name which he himself, as the chief accuser of Stephen, had probably uttered in the tone of scorn and hatred (Atos 6:14) — the very Name which he had been compelling men and women to blaspheme. Now it was revealed to him, or to use his own suggestive mode of speech, “in him” (Gálatas 1:16), that the Crucified One was in very deed, as the words of Stephen had attested, at the right hand of God, sharing in the glory of the Father. The pronouns are both emphatic, “I, in my Love and Might and Glory, I am the Jesus whom thou, now prostrate and full of dread, hast been bold enough to persecute.” It was not the disciples and brethren alone whom Saul was persecuting. What was done to them the Lord counted as done unto Himself (Mateus 10:40).

It is hard for thee to kick against the pricks. — There is a decisive preponderance of MS. authority against the appearance of these words here, and the conclusion of nearly all critics is that they have been inserted in the later MSS. from Atos 26:14. As they occur in the English text, however, and belong to this crisis in St. Paul’s life, it will be well to deal with them now. In their outward form they were among the oldest and most familiar of Greek proverbs. The Jew who had been educated in the schools of Tarsus might have read them in Greek poets (Æschylus, Agam. 1633; Pindar, Pyth. ii. 173; Eurip. Bacch. 791), or heard them quoted in familiar speech, or written them in his boyhood. They do not occur in any collection of Hebrew proverbs, but the analogy which they presented was so obvious that the ploughmen of Israel could hardly have failed to draw the same lesson as those of Greece. What they taught was, of course, that to resist a power altogether superior to our own is a profitless and perilous experiment. The goad did but prick more sharply the more the ox struggled against it. Two of the passages cited apply the words directly to the suffering which man is sure to encounter when he resists God, as e.g. —

“With God we may not strive:
But to bow down the willing neck,

And bear the yoke, is wise;

To kick against the pricks will prove
A perilous emprise.”

— Pind. Pyth. ii. 173.

We ask what lesson the words brought to the mind of Saul. What were the “pricks” against which he had been “kicking”? The answer is found in what we know of the facts of his life. There had been promptings, misgivings, warnings, which he had resisted and defied. Among the causes of these, we may well reckon the conversion of the friend and companion of his youth (see Note on Atos 4:36), and the warning counsel of Gamaliel (Atos 5:34), and the angel-face of Stephen (Atos 6:15), and the martyr’s dying prayer (Atos 7:60), and the daily spectacle of those who were ready to go to prison and to death rather than to renounce the name of Jesus. In the frenzy of his zeal he had tried to crush these misgivings, and the effort to do so had brought with it discomfort and disquietude which made him more “exceedingly mad” against the disciples of the Lord. Now he learnt that he had all along, as his master had warned him, been “fighting against God,” and that his only safety lay in the surrender of his own passionate resolve to the gracious and loving Will that was seeking to win him for itself. In his later retrospect of this stage of his life he was able, as by a subtle process of self-analysis, to distinguish between the element of ignorance, which made forgiveness possible, and that of a wilful resistance to light and knowledge which made that forgiveness an act of free and undeserved compassion (1 Timóteo 1:12).

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