ACC ~ Acts 22 v6 - 11

OVERVIEW:

Both ancients and moderns note the divergences in this narrative from the descriptive narrative in Acts 9, though they explain them differently. The moderns look to Luke’s intention in mentioning that, in contradistinction to Acts 9, Paul’s companions see the light but do not hear the voice, and they ascribe it to Luke’s different narrative goal, thus showing a sensitivity to the freedom employed by ancient narrators. It should be noted that in all three accounts Jesus’ self-description is nearly identical. Bede, who is following Arator’s hairsplitting, reconciles the two accounts by understanding the voice as incomprehensible and, therefore, they are said not to hear. Origen, however, provides us with a reflection on how this event, or any event of Scripture, is to be understood as having direct application to the reader in the same way that every person’s life, whether he or she is aware of it, has a direct bearing upon Christ.

22:8 | Jesus of Nazareth

WE ACT OURSELVES INTO THE GOSPEL BY HOW WE LIVE. ORIGEN: It ought not to be forgotten that in such a Gospel as this there is embraced every good deed that was done to Jesus; as, for example, the story of the woman who had been a prostitute and had repented, and who, having experienced a genuine recovery from her evil state, had grace to pour her ointment over Jesus so that every one in the house smelled the sweet savor. Hence, too, the words, “Wherever this gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the disciples of Jesus is done to him. Pointing to those of them who met with kind treatment, [Jesus] says to those who were kind to them: “What you did to these, you did to me.” So that every good deed we do to our neighbors is entered into the gospel, that gospel that is written on the heavenly tablets and read by all who are worthy of the knowledge of the whole of things. But on the other side, too, there is a part of the gospel that is for the condemnation of the doers of the evil deeds that have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said, “Away with such a one from the earth,” and “Crucify him, crucify him,” the mockings of those who crowned him with thorns, and everything of that kind, is included in all the Gospels. And as a consequence of this we see that everyone who betrays the disciples of Jesus is reckoned as betraying Jesus himself. To Saul, when still a persecutor it is said, “Saul, Saul, why are you persecuting me?” and, “I am Jesus whom you are persecuting.” There are those who still have thorns with which they crown and dishonor Jesus, those, namely, who are choked by the cares and riches and pleasures of life, and though they have received the word of God, they do not bring it to perfection. We must beware, therefore, lest we also, by crowning Jesus with thorns of our own, should be entered in the gospel and read of in this character by those who come to know how Jesus, who is in all and is present in all rational and holy lives, is anointed with ointment, is entertained, is glorified, or how, on the other side, he is dishonored and mocked and beaten. All this had to be said; it is part of our demonstration that our good actions, and also the sins of those who stumble, are embodied in the gospel, either to everlasting life or to reproach and everlasting shame. COMMENTARY ON THE GOSPEL OF JOHN 1.12.

22:9 | Those with Me Saw the Light

WHAT PAUL’S COMPANIONS HEARD. BEDE: The earlier story of this vision relates that his companions stood “stunned, hearing indeed the voice but seeing no one.” Hence it can be inferred that they heard the sound of a garbled voice, but they did not hear the distinct words. COMMENTARY ON THE ACTS OF THE APOSTLES 22.9.

HEARING THEY DID NOT HEAR. ARATOR: Paul, speaking of his deeds, says that his companions saw the light there some time ago, yet that they did not drink in the voice with their ears; but then, at the time when he fell blind, his companions are said also to have heard the voice. Thus the work of the narrator varies. But there is no doubt that it is necessary for both [passages] to harmonize; for then [according to Luke] they are said to have heard, to have received the sound, now [in Paul’s own words] undoubtedly not to have heard. This will be a simple way of explanation: the voice is justly denied to have spoken since it was indistinct, nor is a thing believed to be given by speech when a person receiving it does not store it up in his understanding. He is stimulated so little on account of his doubting ear, and ambiguous noise strikes only the air. They are said at the same time thus to have heard, thus not to have heard. The one standpoint is of noise, the other standpoint is of true speech, and a single circumstance bears and bears again a twofold meaning. ON THE ACTS OF THE APOSTLES 2.

22:11 | Led by the Hand

THE BLINDING LIGHT. EPHREM THE SYRIAN: Our Lord spoke humbly from above so that the leaders of his church would speak humbly. Now, if someone should ask, “How did our Lord speak humbly with Paul if Paul’s eyes were seriously injured?” they should realize that this impairment did not [result] from our compassionate Lord, who spoke humbly there. Rather, [it was the result] of the intense light that shone radiantly there. This light was not a punishment that befell Paul on account of the things he had done. It injured him with the intensity of its rays, as he himself said, “When I arose, I could see nothing because of the brilliance of the light.” HOMILY ON OUR LORD 26.1-2.