John Calvin Commentary Acts 22

Though we may guess from the beginning of this speech what Paul’s intention was, yet because he was interrupted, we do not know for certain what he was about to say. The sum of that part which is recounted is this:

1. That since he was well and faithfully instructed in the doctrine of the law, he was publicly known as a godly and religious worshipper of God.
2. That he was an enemy to the gospel of Christ, so that he was considered among the priests one of the principal maintainers and defenders of the law.
3. That he did not change his sect rashly, but that being subdued and convicted by a divine revelation from heaven, he committed himself to Christ.
4. That he did not embrace unknown things, but that God appointed him a faithful teacher, from whom he learned all things perfectly.
5. That when he had returned to Jerusalem and sought to benefit his countrymen, God did not permit him, so that he brought the doctrine of salvation to Gentile nations not without careful thought, nor because he hated his own nation, but because he was commanded by God to do so.

Men, brethren, and fathers. It is a wonder that he still gives such great honor to the desperate enemies of the gospel, for they had broken every bond of brotherly fellowship and, by oppressing the glory of God, had stripped themselves of all titles of dignity. But because Paul speaks in this place as one of the people, he speaks so lovingly to the body itself and uses honorable words towards the leaders sincerely.

And surely, because their rejection was not yet made known, though they were unworthy of any honor, it was fitting that Paul should reverently acknowledge in them the grace of God’s adoption. Therefore, in calling them brethren and fathers, he is not so much concerned with what they had deserved, as with the degree of honor to which God had exalted them.

And all his speech is structured in such a way that he attempts to satisfy them—freely indeed, and without flattery, yet humbly and meekly.

Therefore, let us learn to reverence and honor people in such a way that we do not diminish God’s right. For this reason, the pope’s pride is all the more detestable. Since he has made himself a high priest without the commandment of God and the consent of the Church, he not only claims for himself all titles of honor but also such tyranny that he attempts to bring Christ into subjection, as if, when God exalts people, He would resign His right and authority to them and would stoop down to them.

That he spake Hebrew. This is indeed a usual thing, that when people who speak different languages are together, we listen more willingly to those who speak our own language; however, the Jews were moved by another particular cause, because they imagined that Paul was alienated from his own people, so that he even hated their tongue, or that he was some rogue who had not even learned the speech of the nation from which he said he came. Now, as soon as they heard their own language, they began to have some better hope.

Furthermore, it is uncertain whether Paul spoke in the Hebrew or in the Syrian tongue; for we know that the speech of the Jews had become corrupt and degenerate after their exile, since their language had absorbed much from the Chaldeans and Syrians. For my own part, I think that because he spoke to the common people as well as to the elders, he used the common speech that was usual at that time.

I am a Jew. As all things were out of order at that time among the Jews, many rogues and vagabonds, so that they might have some cover for their wickedness, falsely boasted that they were Jews. Therefore, so that Paul might acquit himself of this suspicion, he begins at his birth; after that, he declares that he was known in Jerusalem, because he was brought up there from a child; though this latter point seems to be made not only for certainty’s sake, but also because it mattered greatly that this should also be known: how well he had been instructed.

There is nothing more inclined to cause trouble than unlearned men. At that time, the government of the Church had so deteriorated that religion was not only subject to sects, but also miserably mangled and torn apart.

Therefore, Paul names his master, so that no one would think that he had not been instructed in learning, and therefore he had forsaken the worship of the fathers—as many men, who are not trained up in learning, forget their nature and stray from their proper character. But Paul chiefly says that he was well taught in the law, so that the Jews might understand that it was not through ignorance (as often happens) that he causes such trouble and, in their eyes, produces monstrous counterfeits of their traditions.

It is doubtful whether this is the Gamaliel who was mentioned before (Acts 5:34). Scholars are said to sit at their masters’ feet because, since they do not yet have strong and sound judgment, they must show such modesty and readiness to be taught that they must submit all their senses to their masters and depend upon their spoken words.

So Mary is said to sit at Jesus’ feet (Luke 10:39) when she listens attentively to his doctrine. But if such reverence is due to earthly masters, how much more ought we to prostrate ourselves before the feet of Christ, so that we may listen attentively to him when he teaches us from his heavenly throne?

This saying also reminds boys and young men of their duty: that they should not be defiant nor stubborn, nor should they be puffed up or arrogant towards their masters out of some foolish confidence, but that they should allow themselves to be quietly and gently shaped by them.

Taught in the law of the fathers. The old interpreter translates it word for word, taught according to the truth of the fathers’ law, except that ἀκρίβεια is rather a perfect way than truth. Nevertheless, the question is, what he means by this perfect way, since all of them had one and the same form of the law?

It seems to me that he distinguishes that purer form of knowledge in which he had been trained from the common instruction, which disagreed more with the true and natural meaning of the law.

And although the law of the Lord was then corrupted by many additions, even among the best teachers, yet because religion was thoroughly corrupt there among many, Paul for good reasons boasts that he was both well and diligently instructed in the law of the fathers—or (which is the same thing) exactly or perfectly—lest anyone should think that he had acquired only a smattering, as if he were one of the common people.

But because many who are well taught are, nevertheless, filled with Epicurean contempt for God, he declares that he was zealous toward God; as if to say that the serious study of godliness accompanied his learning, so that he did not mean to trifle with holy things, as profane men deliberately confound all things.

But because this zeal of his was entirely rash, he likens himself to the other Jews of that time. Nevertheless, this can be taken in a good sense: that long ago he worshipped God from his heart no less than they did then.

I persecuted this way. This is the second point: he was an enemy to Christ’s doctrine and was more fervent in resisting it than all the rest, until he was pulled back by the hand of God. He says the chief priests and elders can testify to this. Therefore, there can be no suspicion regarding such a sudden change.

When he says that he had letters given to him to deliver to the brethren, the term 'brethren' must be understood as referring to the Jews, as though he were calling them his countrymen; but he intended to appease them with this more honorable title. For Paul’s aim here is to declare his natural and legitimate origin from that nation, and also how much he desired to be linked with them in friendship.

And it happened. Because this history was explained in greater detail in the ninth chapter, I will only briefly touch on those things that were spoken there. But what is unique to this present passage is that Paul recounts his circumstances, so that by them he might prove that he was converted by God.

And this is the third part of the sermon; otherwise, this change might have been thought to have proceeded from inconstancy or rashness, or else it would not have been free from some infamy. For nothing is more intolerable than to deviate from the course of godliness which people have once entered, and also not to do what they are commanded to do.

Therefore, lest anyone might suspect Paul’s conversion, he proves by many miracles which he brings to light, that God was its author. In the night season, lightnings often appear, which come from the hot exhalations of the earth; but this was more strange, that about noon a sudden light not only appeared, but also encompassed him like lightning, so that through fear of it he fell from his horse and lay prostrate on the ground.

Another miracle was that he heard a voice from heaven; another, that his companions did not hear it as he did. Also, other things followed: after he was sent to Damascus, the event corresponded to the oracle, because Ananias came to meet him. Furthermore, his sight was restored to him in a moment.

I fell to the earth. As Paul was puffed up with Pharisaical pride, it was fitting that he should be afflicted and thrown down, so that he might hear Christ’s voice. He would not have despised God openly, nor dared he refuse the heavenly oracle; yet his mind would never have been formed for the obedience of faith if he had continued in his former state. Therefore, he was thrown down by violence, so that he might learn to humble himself willingly.

Furthermore, in Christ’s words there is only a brief rebuke, which serves to appease the rage of Paul, who was so cruelly intent. Nevertheless, we derive from this an excellent consolation, in that Christ, identifying Himself with all the godly, complains that whatever injury was done to them was done to Him.

And just as nothing sweeter can be imagined to soothe the bitterness of persecution than when we hear that the Son of God suffers not only with us, but also in us, so also, the bloodthirsty enemies of the gospel, who, now besotted with pride, mock the miserable Church, will perceive whom they have wounded.