These concluding words are an important qualification. The Apostle constantly insists on his conversion as the result of a special revelation of Jesus Christ to himself, in other words a miracle: he nowhere hints that his conversion in itself was miraculous. No psychological miracle was wrought, forcing him to accept Christ against his will. God converts no one by magic. It is a free and reasonable service that he asks for from beings whom He has created free and reasonable. Men were made moral beings, and He who made them such does not treat them as machines. In his defence at Cæsarea St. Paul tells Herod Agrippa that he "was not _disobedient_ to the heavenly vision." He might have been. He might, like Judas, have resisted all the miraculous power displayed before him and have continued to persecute Christ. If he had no choice whatever in the matter, it was an abuse of language to affirm that he "was not disobedient." And in that case we should need some other metaphor than "kicking against the goads." It is impossible to kick against the goads if one has no control over one's own limbs. The limbs and the strength to use them were God's gifts, without which he could have done nothing. But with these gifts it was open to him either to obey the Divine commands or "even to fight against God"--a senseless and wicked thing, no doubt, but still possible. In this passage the Divine and the human sides are plainly indicated. On the one hand, Christ enabled him and showed confidence in him: on the other, Paul accepted the service and was faithful. He might have refused the service; or, having accepted it, he might have shown himself unfaithful to his trust. "Howbeit, I obtained mercy because I did it ignorantly in unbelief." These words are sometimes misunderstood. They are not intended as an excuse, any more than St. John's designation of himself as "the disciple whom Jesus loved" are intended as a boast. St. John had been the recipient of very exceptional favours. Along with only St. Peter and St. James he had been present at the raising of Jairus's daughter, at the Transfiguration, and at the Agony in the Gethsemane. From even these chosen three he had been singled out to be told who was the traitor; to have the lifelong charge of providing for the Mother of the Lord; to be the first to recognize the risen Lord at the sea of Tiberias.[25] What was the explanation of all these honours? The recipient of them had only one to give. He had no merits, no claim to anything of the kind; but Jesus loved him.