Act 23:1-10 | Barnes | STEP | CHAPTER 23 Verse 1. And Paul, earnestly beholding . ατενισας. Fixing his eyes intently on the council. The word denotes a fixed and earnest gazing; a close observation. See . . Paul would naturally look with a keen and attentive observation on the council. He was arraigned before them, and he would naturally observe the appearance, and endeavour to ascertain the character of his judges. Besides, it was by this council that he had been formerly commissioned to persecute the Christians, . He had not seen them since that commission was given, he would naturally, therefore, regard them with an attentive eye. The result shows, also, that Paul looked at them to see what was the character of the men there assembled, and what was the proportion of Pharisees and Sadducees, . The council . Greek, The sanhedrim, . It was the great council composed of seventy elders, to whom was entrusted the affairs of the nation. . Men and brethren . Greek, "Men, brethren;" the usual form of beginning an address among the Jews. See . Hie addressed them still as his brethren . I have lived in all good conscience . I have conducted myself so as to maintain a good conscience. I have done what I believed to be right. This was a bold declaration, after the tumult, and charges, and accusations of the previous day, ; and yet it was strictly true. His persecutions of the Christians had been conducted conscientiously . , "I verily thought with myself," says he, "that I ought to do many things contrary to the name of Jesus of Nazareth." Of his conscientiousness and fidelity in their service, they could bear witness. Of his conscientiousness since , he could make a similar declaration. And he, doubtless, meant to say, that as he had been conscientious in persecution, so he had been in his conversion, and in his subsequent course. And as they knew that his former life had been with a good conscience, they ought to presume that he had maintained the same character still. This was a remarkably bold appeal to be made by an accused man, and it shows the strong consciousness which Paul had of his innocence. What would have been the drift of Paul's discourse in proving this, we can only conjecture. He was interrupted, ; but there can be no doubt that he would have pursued such a course of argument as should tend to establish his innocence. Before God . Greek, To God. τωθεω. He had lived to God, or with reference to his commands, so as to keep a conscience pure in his sight. The same principle of conduct he states more at length in : "And herein do I excuse myself, to have always a conscience void of offence toward God and toward men." Until this day . Including the time before his conversion to Christianity, and after. In both conditions he was conscientious; in one, conscientious in persecution and error, though he deemed it to be right; in the other, conscientious in the truth. The mere fact that a man is conscientious does not prove that he is right, or innocent. . (c) "I have lived"

Acts 23:1-10

CHAPTER 23

Verse 1. And Paul, earnestly beholding. ατενισας. Fixing his eyes intently on the council. The word denotes a fixed and earnest gazing; a close observation. See Lk 4:20. Acts 3:4. Paul would naturally look with a keen and attentive observation on the council. He was arraigned before them, and he would naturally observe the appearance, and endeavour to ascertain the character of his judges. Besides, it was by this council that he had been formerly commissioned to persecute the Christians, Acts 9:1,2. He had not seen them since that commission was given, he would naturally, therefore, regard them with an attentive eye. The result shows, also, that Paul looked at them to see what was the character of the men there assembled, and what was the proportion of Pharisees and Sadducees, Acts 23:6.

The council. Greek, The sanhedrim, Acts 22:30. It was the great council composed of seventy elders, to whom was entrusted the affairs of the nation. Mt 2:4.

Men and brethren. Greek, "Men, brethren;" the usual form of beginning an address among the Jews. See Acts 2:29. Hie addressed them still as his brethren.

I have lived in all good conscience. I have conducted myself so as to maintain a good conscience. I have done what I believed to be right. This was a bold declaration, after the tumult, and charges, and accusations of the previous day, Acts 22; and yet it was strictly true. His persecutions of the Christians had been conducted conscientiously. Acts 26:9, "I verily thought with myself," says he, "that I ought to do many things contrary to the name of Jesus of Nazareth." Of his conscientiousness and fidelity in their service, they could bear witness. Of his conscientiousness since, he could make a similar declaration. And he, doubtless, meant to say, that as he had been conscientious in persecution, so he had been in his conversion, and in his subsequent course. And as they knew that his former life had been with a good conscience, they ought to presume that he had maintained the same character still. This was a remarkably bold appeal to be made by an accused man, and it shows the strong consciousness which Paul had of his innocence. What would have been the drift of Paul's discourse in proving this, we can only conjecture. He was interrupted, Acts 23:2; but there can be no doubt that he would have pursued such a course of argument as should tend to establish his innocence.

Before God. Greek, To God. τωθεω. He had lived to God, or with reference to his commands, so as to keep a conscience pure in his sight. The same principle of conduct he states more at length in Acts 4:16: "And herein do I excuse myself, to have always a conscience void of offence toward God and toward men."

Until this day. Including the time before his conversion to Christianity, and after. In both conditions he was conscientious; in one, conscientious in persecution and error, though he deemed it to be right; in the other, conscientious in the truth. The mere fact that a man is conscientious does not prove that he is right, or innocent. Jn 16:2.

(c) "I have lived" Acts 24:16, 2Cor 1:12, Heb 13:18 Verse 2. And the High Priest Ananias. This Ananias was, doubtless, the son of Nebedinus, (Jos. Ant. xx. chap. v. 3,) who was high priest when Quadratus, who preceded Felix, was president of Syria. He was sent bound to Rome by Quadratus, at the same time with Ananias, the prefect of the temple, that they might give an account of their conduct to Claudius Caesar. Josephus, Ant. b. xx. chap. vi. & 2. But in consequence of the intercession of Agrippa the Younger, they were dismissed, and returned to Jerusalem. Ananias, however, was not restored to the office of high priest; for, when Felix was governor of Judea, this office was filled by Jonathan, who succeeded Ananias. Josephus, Ant. b. xx. chap. x. Jonathan was slain in the temple itself, by the instigation of Felix, by assassins who had been hired for the purpose. This murder is thus described by Josephus, (Ant. b. xx. chap. viii. 5 :) "Felix bore an ill-will to Jonathan, the high priest, because he

frequently gave him admonitions about governing the Jewish

affairs better than he did, lest complaints should be made

against him, since he had procured of Caesar the appointment

of Felix as procurator of Judea. Accordingly, Felix contrived

a method by which he might get rid of Jonathan, whose

admonitions had become troublesome to him. Felix persuaded one

of Jonathan's most faithful friends, of the name Doras,

to bring the robbers upon him, and to put him to death."

This was done in Jerusalem. The robbers came into the city as if to worship God, and with daggers, which they had concealed under their garments, they put him to death. After the death of Jonathan, the office of high priest remained vacant, until king Agrippa appointed Ismael, the son of Fabi, to the office. Josephus, Ant. b. xx. chap. viii. 8. It was during this interval, while the office of high priest was vacant, that the events which are here recorded took place. Ananias was then at Jerusalem; and as the office of high priest was vacant, and as he was the last person who had borne the office, it was natural that he should discharge, probably by common consent, its duties, so far at least as to preside in the sanhedrim. Of these facts Paul would be doubtless apprized; and hence what he said Acts 23:5 was strictly true, and is one of the evidences that Luke's history accords precisely with the peculiar circumstances which then existed. When Luke here calls Ananias "the high priest," he evidently intends not to affirm that he was actually such; but to use the word as the Jews did, as applicable to one who had been ill that office, and who, on that occasion, when the office was vacant, performed its duties.

To smite him on the mouth. To stop him from speaking; to express their indignation at what he had said. The anger of Ananias was excited, because Paul affirmed that all that he had done had been with a good conscience. Their feelings had been excited to the utmost; they regarded him as certainly guilty; they deemed him to be an apostate; and they could not bear it that he, with such coolness and firmness, declared that all his conduct had been under the direction of a good conscience. The injustice of the command of Ananias is apparent to all. A similar instance of violence occurred on the trial of the Saviour, Jn 18:22.

(a) "smite him on the mouth" Jn 18:22 Verse 3. God shall smite thee. God shall punish thee. God is just; and he will not suffer such a manifest violation of all the laws of a fair trial to pass unavenged. This was a remarkably bold and fearless declaration. Paul was surrounded by enemies. They were seeking his life; and he must have known that such declarations would have only excited their wrath, and made them more thirsty for his blood. That he could thus address the president of the council was not only strongly characteristic of the man, but was also a strong proof that he was conscious of innocence, and that justice was on his side. This expression of Paul, "God shall smite thee," is not to be regarded in the light of an imprecation, or as an expression of angry feeling, but of a prediction, or of a strong conviction on the mind of Paul, that a man so hypocritical and unjust as Ananias was, could not escape the vengeance of God. Ananias was slain, with Hezekiah his brother, during the agitation that occurred in Jerusalem, when the robbers, or Sicarii, under their leader Manahem, had taken possession of the city. He attempted to conceal himself in an aqueduct, but was drawn forth and killed. See Josephus, Jewish Wars, b. ii. chap. xvii. 8. Thus Paul's prediction was fulfilled.

Thou whited wall. This is evidently a proverbial expression, meaning thou hypocrite. His hypocrisy consisted in his pretending to sit there to do justice; and yet, in commanding the accused to be smitten in direct violation of the law, he thus showed that his character was not what, by his sitting there, he professed it to be, but that of one determined to carry the purposes of his party, and of his own feelings. Our Saviour used a similar expression, to describe the hypocritical character of the Pharisees, Mt 23:27, when he compares them to whited sepulchres. A whited wall is a wall or enclosure that is covered with lime or gypsum, and that thus appears to be different from what it is, and thus aptly describes the hypocrite. Seneca (de Providentia, chap. 6) uses a similar figure to describe hypocrites: "They are sordid, base, and like their walls adorned only externally." See also Seneca, Epis. 115.

For sittest thou, etc. The law required that justice should be done; and in order to that, it gave every man an opportunity of defending himself. Jn 7:51; Prov 18:13; Lev 19:15, Ex 23:1, De 19:15, De 19:18.

To judge me after the law. As a judge, to hear and decide the case according to the rules of the law of Moses.

Contrary to the law. In violation of the law of Moses, Lev 19:35, "Ye shall do no unrighteousness in judgment."

(*) "shall smite" "will" (b) "contrary" Lev 19:35, De 25:1,2, Jn 7:51 Verse 4. Revilest thou, etc. Dost thou reproach or abuse the high priest of God? It is remarkable that they who knew that he was not the high priest should have offered this language. He was, however, in the place of the high priest, and they might have pretended that respect was due to the office. Verse 5. Then said Paul, I wist not. I knew not; I was ignorant of the fact, that he was high priest. Interpreters have been greatly divided on the meaning of this expression. Some have supposed that Paul said it in irony; as if he had said, "Pardon me, brethren, I did not consider that this was the high priest. It did not occur to me, that a man who could conduct thus could be God's high priest." Others have thought (as Grotius) that Paul used these words for the purpose of mitigating their wrath, and as an acknowledgment that he had spoken hastily, and that it was contrary to his usual habit, which was not to speak evil of the ruler of the people. As if he had said, "I acknowledge my error and my haste. I did not consider that I was addressing him whom God had commanded me to respect." But this interpretation is not probable, for Paul evidently did not intend to retract what he had said. Dr. Doddridge renders it, "I was not aware, brethren, that it was the high priest," and regards it as all apology for having spoken in haste. But the obvious reply to this interpretation is, that if Ananias was the high priest, Paul could not but be aware of it. Of so material a point, it is hardly possible that he could be ignorant. Others suppose, that as Paul had been long absent from Jerusalem, and had not known the changes which had occurred there, he was a stranger to the person of the high priest. Others suppose that Ananias did not occupy the usual seat which was appropriated to the high priest, and that he was not clothed in the usual robes of office, and that Paul did not recognize him the high priest. But these interpretations are not probable. It is wholly improbable that, on such an occasion, the high priest, who was the presiding officer in the sanhedrim, should not be known to the accused. The true interpretation, therefore, I suppose is, that which is derived from the fact that Ananias was not then properly the high priest; that there was a vacancy in the office, and that he presided by courtesy, or in virtue of his having been formerly invested with that office. The meaning then will be, "I did not regard or acknowledge him as the high priest. I did not address him as such, since that is not his true character. Had he been truly the high Priest, even if he had thus been guilty of manifest injustice, I would not have used the language which I did. The office, if not the man, would have claimed respect. But as he is not truly and properly clothed with that office, and as he was guilty of manifest injustice, I did not believe that he was to be shielded in his injustice by the law which commands me to show respect to the proper ruler of the people." If this be the true interpretation, it shows that Luke, in this account, accords entirely with the truth of history. The character of Ananias, as given by Josephus; the facts which he has stated in regard to him, all accord with the account here given, and show that the writer of the "Acts of the Apostles" was acquainted with the history of that time, and has correctly stated it.

For it is written. Ex 22:28. Paul adduces this to show that it was his purpose to observe the law; that he would not intentionally violate it; and that, if he had known Ananias to be high priest, he would have been restrained by his regard for the law from using the language which he did.

Of the ruler of thy people. This passage had not any peculiar reference to the high priest, but it inculcated the general spirit of respect for those in office, whatever that office was. As the office of high priest was one of importance and authority, Paul declares here that he would not be guilty of showing disrespect for it, or of using reproachful language towards it. (+) "wist" "knew" (c) "written" Ex 22:28, Eccl 10:20, 2Pet 2:10, Jude 1:8 Verse 6. But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhedrim, Ac 9:2, he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, Gal 2:1.

The one part, etc. That the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. In regard to the opinions of these two sects, Mt 3:7.

He cried out, etc. The reasons why Paul resolved to take advantage of their difference of opinion were probably,

(1.) that he saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, Acts 23:4, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury.

(2.) His object was to show his innocence to the chief captain. To ascertain that was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council, as a spirit of party strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been disposed to hear him according to the rules of justice--to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinced a profound knowledge of human nature.

I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits.

The son of a Pharisee. What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect--the doctrine of the resurrection of the dead. Comp. Php 3:5.

Of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me.

I am called in question. Gr., I am judged; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecution, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Patti as an act of gross "dissimulation, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that "St. Paul probably invented this pretended charge against himself, to draw over a party of the unbelieving Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238., Now, in reply to this we may observe,

(1.) that there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain; and there is not the slightest hint that he attempted it.

(2.) The doctrine of the resurrection of the dead was the main and leading doctrine which he had insisted on, and which had been to him the cause of much of his persecution. Acts 17:31,32, 1Cor 15, Acts 13:34 Acts 26:6,7,23,25.

(3.) Paul defended this by an argument which he deemed invincible, and which constituted, in fact, the principal evidence of its truth--the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had everywhere proclaimed the fact that Jesus had been raised up, and as this had been the occasion of his being opposed, it was true that he had been persecuted on account of that doctrine.

(4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine, was the additional zeal with which he urged this doctrine, and the additional argument which he brought far the resurrection of the dead. Perhaps the cause of the opposition of this great party among the Jews--the Sadducees--to Christianity, was the strong confirmation which the resurrection of Christ gave to the doctrine which they so much hated--the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advocate of that doctrine, would excite their special hatred.

(5.) All that Paul said, therefore, was strictly true. It was because he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also; but still this was the main and prominent cause of the hostility.

(6.) With great propriety, therefore, he might address the Pharisees, and say, "Brethren, the great doctrine which has distinguished you from the Sadducees is at stake. The great doctrine which is at the foundation of all our hopes--the resurrection of the dead--the doctrine of our fathers, of the Scriptures, of our sect, is in danger. Of that doctrine I have been the advocate. I have never denied it. I have endeavoured to establish it, and have everywhere defended it, and have devoted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been persecuted and arraigned; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefragable--the resurrection of the Messiah--I have been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doctrine of our fathers. Not only, therefore, was this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had anticipated.

(a) "a Pharisee" Acts 26:5, Php 3:5 (*) "of the hope" "concerning" (b) "the hope" Acts 24:15,21, 26:6, 28:20 Verse 7. A dissension. A dispute or difference.

And the multitude. The council. Comp. Acts 14:4. The Pharisees embraced, as he desired and expected, his side of the question, and became his advocates, in opposition to the Saducees, who were arrayed against him. Verse 8. For the Sadducees say. They believe.

No resurrection. Of the dead. By this doctrine they also understood that there was no future state, and that the soul did not exist after death. Mt 22:23.

Neither angel. That there are no angels. They deny the existence of good or bad angels. Mt 3:7.

Nor spirit. Nor soul. That there was nothing but matter. They were materialists, and supposed that all the operations which we ascribe to mind, could be traced to some modification of matter. The Sadducees, says Josephus, (Jewish war, b. ii. chap. viii. &. 14,) "take away the belief of the immortal duration of the soul, and the punishments and rewards in hades." "The doctrine of the Sadducees is this," says he, (Ant: b. xviii, chap. i. & 4,) "that souls die with the bodies." The opinion that the soul is material, and that there is nothing but matter in the universe, has been held by many philosophers, ancient and modern, as well as by the Sadducees.

Confess both. Acknowledge, or receive both as true; i.e., that there is a future state, and that there are spirits distinct from matter, as angels, and the disembodied souls of men. The two points in dispute were,

(1,) whether the dead would be raised and exist in a future state; and, (2,) whether mind was distinct from matter. The Sudducees denied both, and the Pharisees believed both. Their belief of the latter point was, that spirits existed in two forms--that of angels, and that of souls of men distinct from the body.

The scribes. The learned men. They would naturally be the chief speakers.

Of the Pharisees' part. Who were Pharisees; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees.

We find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in spreading the doctrine of the resurrection which we do not approve. The importance of this doctrine, in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold; and provided this were propagated, they were willing, to vindicate and sustain him. A similar testimony was offered to the innocence of the Saviour by Pilate, Jn 19:6.

But if a spirit or an angel, etc. They here referred, doubtless, to what Paul had said in Acts 22:17,18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple. As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had received such a communication, and that he had gone among the Gentiles in obedience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had become the friends of Paul, or of Christianity. The true solution of their conduct doubtless is, that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their doctrine. As the testimony of Paul might be turned to their account, they were willing to vindicate him. It is remarkable, too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly, Acts 22:17,18,) that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of "a spirit, or an angel." Yet they would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an "angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to humble a rival.

Let us not fight against God. Acts 5:39. These words are wanting in many MSS. and in some of the ancient versions. The Syriac reads it, "If a spirit or an angel have spoken to him, what is there in this?" i.e., what is there unusual or wrong.

(a) "no evil" Acts 25:25, 26:31 (b) "spirit" Acts 22:17,18 (c) "not fight" Acts 5:39 Verse 10. A great dissension. A great tumult, excitement, or controversy.

Into the castle. Acts 21:34.

(*) "dissension" "disturbance" (+) "chief captain" "commander"