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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 (Galatians 4:29; James 5:6: 1 John 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 (Psalm 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 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. 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. 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: Christ's 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 Christ's 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 brother's 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. Christ's 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 (Acts 26:10; 1 Corinthians 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 (1 Timothy 1:16).

(B. Beddome, M. A.)

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KJV: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

WEB: He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?"