Bible Study Acts 23: 1-35

 

Commentary of the Book of the Acts of the Apostles

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study Acts 23: 1-35

Text:

Now Paul, looking intently at the Sanhedrin, said, “Brothers, I have [a]lived my life in all good conscience before God up to this day.” 2 And the high priest Ananias commanded those standing beside him to strike him on the mouth. 3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” 4 But those standing nearby said, “Do you revile the high priest of God?” 5 And Paul said, “I was not aware, brothers, that he was high priest; for it is written, ‘You shall not speak evil of a ruler of your people.’”

6 But knowing that one group were Sadducees and the other Pharisees, Paul began crying out in the Sanhedrin, “Brothers, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” 7 As he said this, there was dissension between the Pharisees and Sadducees, and the assembly was divided. 8 For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. 9 And there occurred a great outcry; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, “We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him?” 10 And as a great dissension was developing, because the [b]commander was afraid Paul would be torn to pieces by them, he ordered the troops to go down and take him away from them by force, and bring him into the barracks.

11 But on that very night, the Lord stood at his side and said, “Take courage; for as you have solemnly borne witness to My cause at Jerusalem, so you must bear witness at Rome also.”

A Plot to Kill Paul

12 Now when it was day, the Jews formed a [c]conspiracy and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. 13 And there were more than forty who formed this scheme. 14 They came to the chief priests and the elders and said, “We have bound ourselves under a curse to taste nothing until we have killed Paul. 15 So now you, along with the Sanhedrin, notify the commander to bring him down to you, as though you were going to determine his case more carefully; and we for our part are ready to slay him before he comes near.”

16 But when the son of Paul’s sister heard of their ambush, [d]he came and entered the barracks and reported it to Paul. 17 And Paul called one of the centurions to him and said, “Lead this young man to the commander, for he has something to report to him.” 18 So he took him and led him to the [e]commander and *said, “Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you.” 19 And the [f]commander took him by the hand and stepping aside, began to inquire of him privately, “What is it that you have to report to me?” 20 And he said, “The Jews have agreed to ask you to bring Paul down tomorrow to the Sanhedrin, as though they were going to inquire somewhat more carefully about him. 21 So do not be persuaded by them, for more than forty of them—who have bound themselves under a curse not to eat or drink until they slay him—are lying in wait for him and now they are ready and waiting for the promise from you.” 22 So the commander let the young man go, instructing him, “Tell no one that you have notified me of these things.”

Paul Is Brought to Caesarea

23 And when he called to him two of the centurions, he said, “Make ready two hundred soldiers, [g]seventy horsemen, and two hundred [h]spearmen to proceed to Caesarea by the [i]third hour of the night, 24 and provide mounts to put Paul on and bring him safely to Felix the governor.” 25 And he wrote a letter having this form:

26 “Claudius Lysias, to the most excellent governor Felix, greetings.

27 “When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.

28 And wanting to ascertain the charge for which they were accusing him, I brought him down to their Sanhedrin;

29 and I found him to be accused over questions about their Law, but [j]under no accusation deserving death or [k]imprisonment.

30 “And when I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to speak against him before you.”

31 So the soldiers, according to their orders, took Paul and brought him by night to Antipatris. 32 But the next day, leaving the horsemen to go on with him, they returned to the barracks. 33 When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34 And when he had read it, he asked from what province he was, and when he learned that he was from Cilicia, 35 he said, “I will give you a hearing after your accusers arrive also,” giving orders for him to be kept in Herod’s [l]Praetorium.

Verse by verse commentary:

Verse 1: “Now Paul, looking intently at the Sanhedrin, said, ‘Brothers, I have lived my life in all good conscience before God up to this day.’”

Before the Sanhedrin, Paul stood before the chief priest and the council. The high priest's appalling rudeness was evident; he would not permit Paul to speak until he was prepared to listen.

Verse 2: “And the high priest Ananias commanded those standing beside him to strike him on the mouth.”

Ananias, son of Nebedaeus, served as high priest from A.D. 48–59. He was a brutal and violent man, distinct from the earlier Annas mentioned in John 18:13. Ananias was assassinated in A.D. 66, at the beginning of the war with Rome.

Verse 3: “Then Paul said to him, ‘God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?’”

Tombs were frequently whitewashed to enhance their visibility. Paul paid a fitting tribute to a corrupt official who acted contrary to the law. According to Jewish law, Paul required a trial and conviction before punishment.

Verse 4: “But those standing nearby said, ‘Do you revile the high priest of God?’”

Paul's sharp rebuke of the High-Priest appalled those nearby. The term "revile" here is also used in John 9:28 to describe the insulting remarks from the Jewish leaders to the blind man healed by Jesus. Peter also used this word to describe the abuse Jesus endured.

Verse 5: “And Paul said, ‘I was not aware, brothers, that he was high priest; for it is written, ‘You shall not speak evil of a ruler of your people.’”

One common belief is that Paul's eye problems were again manifesting, or that his anger led him to forget who he was addressing. Another interpretation suggests sarcasm, implying Ananias was not behaving as a High Priest should. The most straightforward explanation, however, is to accept Paul's words literally: having been absent from Jerusalem for many years, he likely would not have recognized Ananias on sight. Furthermore, as this was an informal gathering of the Sanhedrin, the High Priest would not have been wearing his official attire.

Verse 6: “But knowing that one group were Sadducees and the other Pharisees, Paul began crying out in the Sanhedrin, ‘Brothers, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!’”

During the intertestamental period, between the Old and New Testaments, two distinct groups emerged, each with differing political and religious perspectives. Paul strategically highlighted these religious disparities by identifying himself as a Pharisee, a group that believed in the resurrection of the dead. This stood in direct opposition to the Sadducees, who denied the resurrection and the existence of angels and spirits.

Verse 7: “ As he said this, there was dissension between the Pharisees and Sadducees, and the assembly was divided.”

The Sadducees and Pharisees held significant social, political, and theological differences. Paul strategically brought up the resurrection, a core theological distinction, to gain the Pharisees' support. This was not a cynical maneuver to divide the Sanhedrin over a minor theological point, especially given that the resurrection of Jesus Christ is central to Christianity.

Verse 8: “For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all.”

The Pharisees' beliefs, which included the resurrection and afterlife, were more aligned with Christian teachings than those of the Sadducees. The Sadducees, who accepted only the Pentateuch as divinely inspired, rejected the concept of resurrection, incorrectly asserting that it was not taught in the Pentateuch. Interestingly, while the conversion of Pharisees is recorded in Scripture (Acts 15:5; John 3:1), there are no similar accounts for Sadducees.

Verse 9: “And there occurred a great outcry; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, ‘We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him?’”

Their theological disagreements with the Sadducees were so intense that they were willing to defend Paul, despite his leadership of the detested Christian sect.

Verse 10: “And as a great dissension was developing, because the commander was afraid Paul would be torn to pieces by them, he ordered the troops to go down and take him away from them by force, and bring him into the barracks.”

The writer of Acts Luke, describes this as “a great dissension,” a phrase that, given his tendency toward understatement, suggests this is the most severe disagreement recorded in the Book of Acts concerning any group. Paul’s life is once again in such peril that the Roman captain intervenes to rescue him from the enraged Sanhedrin.

Verse 11: “But on that very night, the Lord stood at his side and said, ‘Take courage; for as you have solemnly borne witness to My cause at Jerusalem, so you must bear witness at Rome also.’”

This particular vision marks the fifth of six that Paul experienced throughout his ministry, each occurring at pivotal moments (Acts 9:3–6, 16:9–10, 18:9–10, 22:17–18, 27:23–24). Jesus offered Paul encouragement by assuring him that his long-held desire to preach in Rome would indeed come to fruition.

Verse 12: “Now when it was day, the Jews formed a conspiracy and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul.”

They “anathematized” themselves, meaning they bound themselves under a curse, thereby invoking divine judgment if they failed.

Verse 13: “And there were more than forty who formed this scheme.”

Specific Jewish individuals harbored intense resentment towards him, stemming from his role as the apostle to the Gentiles, and were thus instrumental in forming this conspiracy. This was not a small number to kill one man.

Verse 14: “They came to the chief priests and the elders and said, ‘We have bound ourselves under a curse to taste nothing until we have killed Paul.’”

Since the Sadducees would be more inclined to help the conspirators, they were included. The scribes, on the other hand, were significantly excluded due to being mostly Pharisees and having already demonstrated their willingness to defend Paul. Nothing like getting the religious folks to kill God’s chosen vessel. 

Verse 15: “So now you, along with the Sanhedrin, notify the commander to bring him down to you, as though you were going to determine his case more carefully; and we for our part are ready to slay him before he comes near.”

The plot to kill Paul has been revealed, but fortunately, the Lord has a different plan for him: he is destined for Rome. God is Sovereign and no one can deter His plans from being fulfilled.

Verse 16: “But when the son of Paul’s sister heard of their ambush, he came and entered the barracks and reported it to Paul.”

Paul’s family members were evidently in Jerusalem. Paul was warned by his nephew. He had access to him because prisoners received necessary supplies from relatives and friends who visited them regularly.

Verse 17: “And Paul called one of the centurions to him and said, ‘Lead this young man to the commander, for he has something to report to him.’”

Paul is fully within his rights as a Roman citizen to exercise this privilege. Moreover, the guards would have been happy to oblige. They would not want a Roman citizen killed on their watch. 

Verse 18: “So he took him and led him to the commander and said, ‘Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you.’”

The centurion readily accompanied the young man, not sending a common soldier. He aimed to support the young man, advocate for his mission to the chief captain, and demonstrate his respect for Paul.

Verse 19: “And the commander took him by the hand and stepping aside, began to inquire of him privately, ‘What is it that you have to report to me?’”

Paul leveraged the privileges of his Roman citizenship, a clear indication that the Lord provides and expects us to utilize such resources. This approach doesn't signify a lack of trust in God; instead, it demonstrates our reliance on Him to work through available methods and means to fulfill His purpose. God uses secondary causes (people, places, events) to bring about His will.

Verse 20: “And he said, ‘The Jews have agreed to ask you to bring Paul down tomorrow to the Sanhedrin, as though they were going to inquire somewhat more carefully about him.’”\

“The Jews” (he does not specify who, so as not to make a specific charge against the chief priests and the elders as his priority was to save his uncle’s life, not to accuse his adversaries) “have agreed to ask you to bring Paul down to the tomorrow to the Sanhedrin,”assuming that, given the short distance, you will send him without a guard. Thus, the attackers would have the opportunity to make good on their promise to each other.

Verse 21: “So do not be persuaded by them, for more than forty of them—who have bound themselves under a curse not to eat or drink until they slay him—are lying in wait for him and now they are ready and waiting for the promise from you.”

The commander recognized the intense Jewish animosity toward Paul and understood that Ananias was capable of endorsing violent acts. This awareness underscores the seriousness with which he regarded the warning about the plot.

Verse 22: “So the commander let the young man go, instructing him, ‘Tell no one that you have notified me of these things.’”

Receiving critical intelligence, the chief captain acted immediately, proving that to be forewarned is to be forearmed. This proactive response, anticipating danger and mitigating risks, averted potential conflict and protected those under his command. The captain's decisive mobilization of resources prioritized safety, transforming vulnerability into strategic strength.

Verse 23: “And when he called to him two of the centurions, he said, ‘Make ready two hundred soldiers, seventy horsemen, and two hundred spearmen to proceed to Caesarea by the third hour of the night,’”

Paul was safely delivered to Felix, the procurator of the imperial province of Judea, by heavily equipped infantry and cavalry. Caesarea served as the official provincial headquarters. The “third hour” was 9pm.

Verse 24: “‘and provide mounts to put Paul on and bring him safely to Felix the governor.’”

Paul is being sent to Caesarea to appear before Governor Felix. Caesarea served as the Roman governors' headquarters, with occasional visits to Jerusalem. Pilate's headquarters were also located there. The ruins of this Roman city, beautifully situated on the coast, are still visible today.

Verse 25: “And he wrote a letter having this form:”

Luke, who may not have had the original letter, likely conveyed its essence by stating it was “having this form.”

Verse 26: “‘Claudius Lysias, to the most excellent governor Felix, greetings.’”

Felix, a former slave, rose to an influential position in the Roman government, becoming governor of Caesarea in A.D. 52, sent by Emperor Claudius. During his eight-year term, he was addressed as "most excellent Felix". The Roman historian Tacitus described him as having "occupied the office of a king while having the mind of a slave, saturated with cruelty and lust."

Verse 27: “‘When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.’”

Lysias failed to mention his mistaken assumption that Paul was the notorious Egyptian assassin, as well as his order to have Paul scourged. He only discovered Paul's true identity after arresting him. Lysias's omissions were an attempt to portray himself in the best possible light to the governor.

Verse 28: “And wanting to ascertain the charge for which they were accusing him, I brought him down to their Sanhedrin;”

Claudius Lysias was never entirely clear about the specific charge against Paul, only understanding that it related to Jewish law. From the perspective of Roman law, Paul was innocent of any crime warranting death or imprisonment.

Verse 29: “and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment.”

Lysias's omission of any Roman law transgressions effectively acquitted Paul.

Verse 30: “‘And when I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to speak against him before you.’”

Due to the threat to Paul's life, further hearings in Jerusalem were deemed unsafe, compelling Lysias to transfer the case to Felix.

Verse 31: “So the soldiers, according to their orders, took Paul and brought him by night to Antipatris.”

Antipatris was a town located approximately thirty miles northwest of Jerusalem, constructed by Herod the Great as a tribute to his father, Antipater.

Verse 32: “But the next day, leaving the horsemen to go on with him, they returned to the barracks.”

Because the danger of ambush was significantly reduced in the largely Gentile region of Samaria, the foot soldiers were no longer needed; only the horsemen continued.

Verse 33: “ When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him.”

Paul, as a prisoner, was delivered to Felix. The officers fulfilled their duty by presenting both Paul and the accompanying letter to Felix. Although Paul never sought the company of prominent figures, preferring to associate with disciples, his suffering was providentially guided to afford him the opportunity to testify about Christ before influential individuals.

Verse 34: “And when he had read it, he asked from what province he was, and when he learned that he was from Cilicia,”

Felix needed to ascertain his jurisdiction over Paul's case, specifically identifying Paul's province of origin. As Paul hailed from Cilicia, and both Judea and Cilicia were at that time under the legate of Syria, Felix, in his capacity as governor, possessed the authority to hear the case.

Verse 35: “he said, ‘I will give you a hearing after your accusers arrive also,’ giving orders for him to be kept in Herod’s Praetorium.”

Herod the Great constructed the praetorium, which served as his official residence. This building later became a Roman praetorium, or official residence, and incorporated cells for prisoners.