Priestly Conversion in the Book of Acts
The Book of Acts records several instances of conversion, generally understood as a turning of a sinner to God, where old ways pass away and new life begins [1]. While the text does not explicitly detail the conversion of a specific "priestly class" in a collective sense, it does describe the conversion of individuals who were deeply embedded in the Jewish religious establishment, including priests.
One significant passage is Acts 6:7, which states, "And the word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith." This verse indicates a notable movement among Jewish priests towards Christianity. These individuals, who were previously responsible for temple sacrifices and rituals under the Old Covenant, embraced faith in Jesus Christ, signifying a profound shift in their religious practice and understanding. The consecration of a priest in the Old Testament involved anointing and a specific hand-laying ceremony to act in place of his father [3]. The conversion of these priests would have meant a reorientation from this Levitical system to the new covenant established through Christ.
The broader context of Acts highlights individual conversions from various backgrounds, such as the Philippian jailer, Paul, the Ethiopian treasurer, Cornelius, and Lydia [1]. Paul's own conversion, recounted three times in Acts (chapters 9, 22, and 26), is particularly illustrative of a dramatic shift from persecutor to apostle [5, 6, 7]. Though not a priest in the Levitical sense, Paul was a Pharisee, deeply learned in the Law, and zealous for Jewish tradition [6, 7]. His conversion represents a radical reorientation of his life and mission, demonstrating that no one is beyond God's power to redeem and use [7].
The conversion of priests would have been particularly impactful given their role in the existing religious structure. The Epistle to the Hebrews speaks of a necessary change in the law when the priesthood is changed (Hebrews 7:12) [2]. This theological shift undergirds the conversions seen in Acts, as the new Christian faith presented a new priesthood in Christ, rendering the old sacrificial system obsolete [4]. The early church, as depicted in Acts, continued to face opposition from some Jewish leaders [8], but the conversion of many priests suggests a significant internal movement within Judaism towards the nascent Christian faith.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Conversion — The turning of a sinner to God (Acts 15:3). In a general sense the heathen are said to be "converted" when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18). Thus we speak of the conversion of the Philippian jailer (16:19-34), of Paul (9:1-22), of the Ethiopian treasurer (8:26-40), of Cornelius (10), of Lydia (16:13-15), and others. (See [125]REGENERATION.)”
- Hebrews “For the priesthood being changed, there is of necessity a change made also in the law. -- Hebrews 7:12”
- Leviticus “Leviticus 16:32 (LITV) — And the priest whom He shall anoint, and whose hand He shall consecrate to act as priest instead of his father, shall make atonement, and shall put on the linen garments, the holy garments.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Priesthood of Christ, Art. 4: Article: Whether the effect of the priesthood of Christ pertained not only to others, but also to Himself? I answer that, As stated above (Article [1]), a priest is set between God and man. Now he needs someone between himself and God, who of himself cannot approach to God; and such a one is subject to the priesthood by sharing in the effect thereof. But this cannot be said of Christ; for the Apostle says (Heb. 7:25): "Coming of Himself to God, always living to make intercession for us [Vulg.: 'He is abl”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 9 (introduction): Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Act 9:1, Act 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Act 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Act 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” ( v. 21, 22 .) As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen. 479 479 The narratives given by Paul himself of his conversion in Acts xxii. and Acts xxvi. as well as allusion to the subjects in his epistles, present some harmon”
- Acts (Protestant academic) “Tyndale House on Acts 9:1: 9:1-19 The conversion of Saul of Tarsus on the Damascus road is of central importance to the narrative of Acts—Luke recounts the story three times (also 22:1-21; 26:1-29). Paul (Saul) also alludes to this experience several times in his letters (1 Cor 15:8-10; Gal 1:11-17; Phil 3:4-11; see 1 Tim 1:12-17). Saul’s conversion was his prophetic call and commission as an apostle (Acts 9:15; 22:15, 21; 26:15-18). No one is beyond the power of God to reach, redeem, and use for holy purposes—nothing is impossible with God (Luke 1:37). Paul was prepared through his training, ”
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 4 (introduction): In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition”