Acts 9:5

And he said, Who art thou, Lord? - The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” Joh 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

THIS expression is highly characteristic of the Savior from its figurative form. While He was on earth He spoke to the people in parables, and speaking out of Heaven, in this instance, He still adopts the parabolic style, as He did in Patmos, when He revealed Himself to John as walking among the golden candlesticks.

I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "JESUS" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Ac 22:8 --was now speaking to him from the skies, "crowned with glory and honor" (see Ac 26:9).

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].

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PAUL fell to the ground overcome by the brightness of the light which outshone the midday sun and as he lay there he cried, "Who are You, Lord?" After receiving an answer to his first question, he humbly asked another, "Lord, what will You have me to do?" This morning I spent all my strength and I scarcely have any remaining for this evening, but the subject was well worthy of the greatest exhaustion. I tried to show that we must receive the kingdom of Heaven as little children, or else we could not in any way enter into it.

PAUL fell to the ground overcome by the brightness of the light which outshone the midday sun and as he lay there he cried, "Who are You, Lord?" After receiving an answer to his first question, he humbly asked another, "Lord, what will You have me to do?" This morning I spent all my strength and I scarcely have any remaining for this evening, but the subject was well worthy of the greatest exhaustion. I tried to show that we must receive the kingdom of Heaven as little children, or else we could not in any way enter into it. I wanted, if I could, to add a sort of practical tailpiece to that subject, something that would enable me, yet more fully, to explain the childlike spirit which comes at conversion and which is absolutely necessary as one of the first marks and consequences of the work of the Spirit of God upon the heart. I cannot find a better illustration of the childlike spirit than this which is now before us. Paul was a great man and, on the way to Damascus, I have no doubt he rode a very high horse. He verily thought that he was doing God service. He was a Pharisee of the Pharisees and had a very high estimate of his own character and, now that he had letters from the High Priest upon his person, he felt himself to be armed with great power and to be no mean man. He would let those poor Christians in Damascus know! He would worry them out of their fanaticism. He would take care to let them see that Saul of Tarsus was greater than Jesus of Nazareth. But a few seconds sufficed for the Lord to alter the man! How soon He brought Paul down! The manifestation of Jesus Christ, Himself, from Heaven soon subdued the great man into a little child, for the two questions which are now before us are exceedingly childlike.

THIS expression is highly characteristic of the Savior from its figurative form. While He was on earth He spoke to the people in parables, and speaking out of Heaven, in this instance, He still adopts the parabolic style, as He did in Patmos, when He revealed Himself to John as walking among the golden candlesticks. Here is a parable wrapped up in a few words—the parable of the ox that was willful, and being stricken with the ox-goad, kicked against it and drove the ox-goad still deeper into its flesh—a very instructive simile, very natural and unstrained like the rest of the Savior's parables, and very full of meaning. It is plain, direct, appropriate, simple, and self-explaining, like the other parables of our Lord. I recognize in the Speaker, who addressed Saul of Tarsus, the Man to whom the common people listened gladly, because of the interesting manner in which He delivered His teachings. The great Master of simple metaphor, who here addresses the rebellions Saul, clings to His chosen style and continues to clothe truth in allegory. He does not say to Saul, "It is injurious to you to resist My appeals." That would be mere abstract fact—He puts it more pictorially—"It is hard for you to kick against the pricks." Another feature of our Lord's Character is very manifest in this sentence. Observe the tenderness of the rebuke. It is not, "Oh, Saul, it is wicked, ungenerous, and mischievous of you to resist Me." There is no rebuke of that kind, unless it may be implied in the expression, "Why do you persecute Me?" But the Savior leaves Saul's conscience to say that and does not utter it Himself.

Who art thou, Lord? - Τις ει, Κυριε; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Κυριε, as any Roman or Greek would, merely as a term of civil respect. I am Jesus whom thou persecutest - “Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself.” The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Itala, Erpen’s Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Ethiopic, and Armenian; and was probably borrowed from Act 26:14, and some marginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text. It is hard for thee, etc. - Σκληρον σοι προς κεντρα λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Κεντρον, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply: hence it has become a proverb to signify the fruitlessness and absurdity of rebelling against lawful authority, and the getting into greater difficulties by endeavoring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qui vult vitare Charybdim. […]