Acts 9:5
Parallel Verses
New American Standard Bible
And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting,

King James Bible
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

Darby Bible Translation
And he said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest.

World English Bible
He said, "Who are you, Lord?" The Lord said, "I am Jesus, whom you are persecuting.

Young's Literal Translation
And he said, 'Who art thou, Lord?' and the Lord said, 'I am Jesus whom thou dost persecute; hard for thee at the pricks to kick;'

Acts 9:5 Parallel
Barnes' Notes on the Bible

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," John 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.

And the Lord said - In this place the word "Lord" is used in a higher sense, to denote "the Saviour." It is his usual appellation. See the notes on Acts 1:24.

I am Jesus - It is clear, from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form - whether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. Though it was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, yet he designed to convert him in a natural way. He arrested his attention; he filled him with alarm at his guilt; and then he presented the truth respecting himself. In Acts 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterward stated the whole. This declaration was suited especially to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation. "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with special glory.

It is hard ... - This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus, Euripides, Bacch., 791, "I, who am a frail mortal, should rather sacrifice to him who is a god, than, by giving place to anger, kick against the goads." So Pindar, Pyth., 2:173, "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome., 1, 2, 27, "It is foolishness for thee to kick against a goad." Ovid has the same idea, Tristam, ii. 15. The word translated "pricks" here κέντρον kentron means properly "any sharp point which will pierce or perforate," as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus, Shamgar killed 600 men with one of them, Judges 3:31. Compare 1 Samuel 13:21. The expression "to kick against the prick" is derived from the action of a stubborn and unyielding ox kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing, it comes to denote "an obstinate and refractory disposition and course of conduct, resisting the authority of him who has a right to command, and opposing the leadings of Providence, to the injury of him who makes the resistance." It denotes "rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty." This is the condition of every sinner. If people wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against his dealings. They should not complain against their Creator. They should not resist the claims of their consciences. By all this they only injure themselves. No man can resist God or his own conscience and be happy. People evince this temper in the following ways:

(1) By violating plain laws of God.

(2) by attempting to resist his claims.

(3) by refusing to do what their conscience requires.

(4) by attempting to free themselves from serious impressions and alarms.

(5) by pursuing a course of vice and wickedness against what they know to be right.

(6) by refusing to submit to the dealings of Providence. And,

(7) In any way by opposing God, and refusing to submit to his authority, and to do what is right.

Acts 9:5 Parallel Commentaries

Grace Triumphant
'And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them hound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? 5.
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul's First Prayer
First, our text was an announcement; "Behold, he prayeth." Secondly, it was an argument; "For, behold, he prayeth." Then, to conclude, we will try to make an application of our text to your hearts. Though application is the work of God alone, we will trust that he will be pleased to make that application while the word is preached this morning. I. First, here was AN ANNOUNCEMENT; "Go to the house of Saul of Tarsus; for behold, he prayeth." Without any preface, let me say, that this was the announcement
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Such, we May Believe, was that John the Monk...
21. Such, we may believe, was that John the Monk, whom the elder Theodosius, the Emperor, consulted concerning the issue of the civil war: seeing he had also the gift of prophecy. For that not each several person has a several one of those gifts, but that one man may have more gifts than one, I make no question. This John, then, when once a certain most religious woman desired to see him, and to obtain this did through her husband make vehement entreaty, refused indeed this request because he had
St. Augustine—On Care to Be Had for the Dead.

Whether any Preparation and Disposition for Grace is Required on Man's Part?
Objection 1: It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (Rom. 4:4), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by free-will can only be through some operation. Hence it would do away with the notion of grace. Objection 2: Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace is given, as is
Saint Thomas Aquinas—Summa Theologica

Cross References
Acts 9:4
and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?"

Acts 9:6
but get up and enter the city, and it will be told you what you must do."

Acts 10:14
But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean."

Acts 26:14
"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 against the goads.'

Philippians 3:12
Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus.

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