Father Callan’s Commentary on Acts 22:3-16 for the Feast of the Conversion of St Paul

This post contains a summary of Acts 22:1-22 followed by commentary on today’s reading. Text in red represent my additions to the commentary.

St. Paul’s Discourse to the Jews in Defense of Himself
A Summary of Acts of Apostles 22:1-21

St. Paul’s discourse may be divided into three parts, each of which is a response to the different accusations made against him by the Jews. It was said that he was an enemy of Israel; and therefore in the first part of his discourse (verses 1-5) he shows that although born in Tarsus, he was a Jew, educated in Jerusalem, and that he became one of the most zealous of the Pharisees and a most terrible persecutor of the Christians. He was accused of
being an enemy of the Law, and of having preached against it; and so in the second part (verses 6-16) he says that, if from a zealous Pharisee he became a Christian convert, it was because God Himself appeared to him on the way to Damascus and led him into the Church by the hand of Ananias, a man holy according to the Law. He was called an enemy of the Temple; and consequently in the third part (verses 17-21) he declares that it was in the very Temple of Jerusalem that he received from God the mission to convert the pagans (Sales).

3. And he saith : I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day

Gamaliel. See on v. 34. At the feet of means, to be a disciple or student of. The teacher among the Jews occupied an elevated seat, and the pupils sat below on benches.

Instead of zealous for the law, the Greek has “zealous toward God.”

4. Who persecuted this way unto death, binding and delivering into prisons both men and women.

This way; i.e., those who professed the Christian religion. The Greek term ὁδός (hodos = path, road, highway, etc.) and its numerous Hebrew and Greek equivalents usually “have the primary meaning of “road,” “customary path,” “course of travel” (Gen 3:24 Ex 23:20 Num20:17, etc).  By a very easy and natural figure “way” is applied to the course of human conduct, the manner of life which one lives (Ex 18:20 Ex 32:8 Num 22:32 1 Sam 8:3; 1 Kings 13:33, etc.; Ac 14:16 1Cor 4:17 James 5:20).  “The way of an eagle …. of a serpent …. of a ship …. and of a man” (Prov 30:19) agree in that they leave no trace behind them (compare The Wisdom of Solomon 5:10,11). In some cases the language may be such as to leave it indeterminate whether the way or course of conduct is good or bad (Dt 28:29 1 Sam 18:14; 2 Chron 27:7; 2 Chron 13:15 Prov 3:6 Prov 6:6 James 1:8), though in most cases the Bible writers attach to every act an ethical evaluation. Sometimes this way of conduct is of purely human choice, without reference to either God or good (Judges 2:19; 22:15; 34:21 Ps 119:9 Prov 12:15; 16,2). Such a course is evil (2 Chron 7:14 Ps 1:6 119:101, 104, 128; Prov 1:19, etc.) and will obtain such punishment as its lack of merit warrants (1 kings 8:32,39; 2 Chron 6:23; 30:12; 34:11 Jer 17:10 Ezek 7:3, 9; Hosea 12:2). At the opposite extreme from this is the good way (Ps 1:6 Prov 8:20; 12:28; 15:10 Isa 26:7), which is that course of conduct enjoined by God and exemplified in His perfect conduct (Gen 6:12; 18:19; Deut 8:6; 26:17; 1 Kings 2:3; 23:11 Ps 51:13, etc.). These two ways briefly but graphically described by the Lord (Matt 7:13, 14; compare Luke 13:24) became the subject of extended catechetical instruction in the early church. See the Epistle of Barnabas, xviii, and the Didache 1.1. Frequently the way in this metaphorical sense is characterized by that quality which is its outstanding feature, e.g. mention is made of the way of life (Prov 15:24; Jer 21:8; Act 2:28); of truth (Ps 119:30; 2 Pet 2:2); of peace (Isa 59:8; Luke 1:79; Rom 3:17); of justice (Prov 17:23; Dan 4:37); of righteousness (Matt 21:32; 2 Pet 2:21); of salvation (Acts 16:17); of lying (Ps 119:29), and of death (Jer 21:8). Frequently God’s purpose or His customary action is described as His way (Ps 103:7; Isa 26:8; Matt 22:16; Acts 13:10). Since all of God’s plans and purposes tend toward man’s salvation, His provisions to this end are frequently spoken of as His Way, and inasmuch as all of the divine plans center in Christ He is preeminently the Way (John 14:6). Out of this fact grew the title, “The Way,” one of the earliest names applied to Christianity (Acts 9:2; 18:25, 26; 19:9, 23; 22:4; 24:22).” {International Standard Bible Dictionary}

5. As the high priest doth bear me witness, and all the ancients : from whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.

The high priest. See on Acts 9:1-2.  Here is what Fr. Callan writes in that place: Saul was of the tribe of Benjamin, but a native of Tarsus in Cilicia, and therefore by birth a Roman citizen. As a youth he was taken to Jerusalem and studied at the feet of Gamaliel. He belonged to the strictest sect of the Pharisees and was zealous above all others for the Pharisaic observances. St. Paul was most probably converted in A.D. 35, and was about thirty years old at the time. See on Acts 7:57.

Full of deadly hate towards the Christian, Saul was not satisfied with what happened to St. Stephen, but, continuing to persecute the Church, he wanted to extend the persecution outside of Palestine. He therefore went to the High Priest, Annas, and requested “letters” authorizing him to persecute the Christians in Damascus, if he should find there any men or women of this way, i.e., of the Christian way of living. Damascus was the capital of Syria and situated about 125 miles northeast of Jerusalem. It was taken by the Romans under Pompey, but later (A.D. 37-38) fell to the Arabian king Aretas in the latter’s war with Herod Antipas. The Jews in Damascus at this time were very numerous, and their synagogues were many.

St. Paul wanted to bring any Christians he might find in Damascus to Jerusalem, in order that they might there be punished by the supreme council, or Sanhedrim, for what was considered their apostasy and blasphemy.

At this point Fr. Callan refers the readers back to his commentary on the first account of St Paul’s conversion narrated in Acts 9:3-17.

6. And it came to pass, as I was going, and drawing nigh to Damascus at midday, that suddenly from heaven there shone round about me a great light:

There are three distinct accounts given of the conversion of St. Paul,—in chapter 9, in chapter 22, and in chapter 26. The first is for Christian readers, the second was addressed to Jews, and the third to Agrippa and Festus.

There shone round about me a great light. a heavenly illumination appeared at midday (see Acts 26:13).

7. And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?
8. And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.

Saul, Saul, etc. These words show the tenderness and compassion of Christ both toward the persecutor and the persecuted members of His mystical body, the Church. To persecute the faithful was to persecute our Lord Himself; to persecute the body was to persecute the Head.

9. And they that were with me, saw indeed the light, but they heard not the voice of him that spoke with me.

According to the account in Acts 26:14 St Paul was addressed with the Hebrew language. Some manuscripts import that detail into this passage, but it is lacking in the better mss. Likewise, the proverb the Lord is said to have spoken in Acts 26:14 (“It is hard for you to kick against the goad”) has been imported into some mss at this point.

10. And I said: What shall I do, Lord? And the Lord said to me: Arise, and go to Damascus; and there it shall be told thee of all things that thou must do.

Prostrate and trembling before his Master, Paul asks only to know what he should do; and our Lord tells him to go into the city of Damascus, and there God shall declare to him His will by means of Ananias. Paul must first be baptized and received into the Church by the ministers appointed by God.

11. And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus.

His eyes being still dazzled by the brightness that shone in our Lord’s glorified body. His sight was withheld from him for three days, doubtless to give him time to consider in prayer and without distraction what had happened to him.

In Luke there is a connection between “light” and “glory.”  See Luke 2:9, 14, 32; Luke 9:31-32. In writing about the ministry of the New Covenant to which he was called St Paul penned this: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus.”

12. And one Ananias, a (devout) man according to the law, having testimony of all the Jews who dwelt there,

Father Callan’s translation lacks the word devout (or pious) but inasmuch as it is found in nearly all modern translations I suspect the omission was an oversite on his part. The fact that Ananias was known to be “a devout man according to the law” would hold great weight with St Paul’s audience whom he has just noted are zealous for the law (see verses 3 above). The description of Ananias here reminds the reader of other individuals who appear in the narrative of Luke/Acts, e.g., Elizabeth and Zechariah (Luke 2:6); the centurion (Luke 7:5); Joseph a Arimathea (Luke 23:50); Tabitha (Acts 9:36); Cornelius (Acts 10:2).

13. Coming to me, and standing by me, said to me : Brother Saul, look up. And I the same hour looked upon him.

The sudden cure of St. Paul’s blindness shows that it was miraculous.

14. But he said: The God of our fathers hath preordained thee that thou shouldst know his will, and see the Just One, and shouldst hear the voice from his mouth.

Hath preordained thee; i.e., hath chosen thee.

The Just One; i.e., Jesus Christ. See on Acts 3:14; 7:52. The term is also used by a centurion to describe Jesus at the crucifixion in Luke 23:47. In all three uses in Acts the title is associated with the death of Jesus (Acts 3:14, 7:52, 22:14). The context of each usage is important because the title is found on the lips of Christians who are being opposed or persecuted. Blessed shall you be when men shall hate you, and when they shall separate you and shall reproach you and cast out your name as evil, for the Son of man’s sake.  Be glad in that day and rejoice: for behold, your reward is great in heaven, For according to these things did their fathers to the prophets (Luke 6:22-23).

The title “the Just One” also calls to mind the Suffering Servant Song of Isaiah 53:11. In the context of the first use of the title (Acts 3:14) Jesus is referred to as servant 3 times (Acts 3:13; 4:27, 30).

15. For thou shalt be his witness to all men, of those things which thou hast seen and heard.

St. Paul had seen Christ, had heard his voice, and had been instructed by Him in regard to the truths of the Gospel (Gal 1:11 ff.).

16. And now why tarriest thou? Rise up, and be baptized, and wash away thy sins, invoking his name.

The converted call upon the name of the Lord (Acts 2:21) and such were the very people Saul (Paul) persecuted, for he had authority from the chief priests to bind all that invoke thy name (Acts 9:14, 21). With his conversion the persecutor became the persecuted one.