Acts 23:1

The period of Paul's imprisonment began with his arrest and rescue by Claudius Lysias, as recorded in the last chapter; and here we have the second of five pleas which Paul made in the various situations developing from his being a prisoner. This imprisonment was to last until the conclusion of Acts.

B. PAUL'S SECOND DEFENSE: HIS PLEA BEFORE THE SANHEDRIN

And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth. (Acts 23:1-2)

The council ... This was the historic court of the Hebrews called the Sanhedrin, including perhaps some of the very men who had condemned Jesus to death. "They no longer met in the famous hall called the Lishcath Haggazzith,"[1] in the sacred area where no Gentile might have gone, but in a more public place, as indicated by the soldiers having access to it a bit later.

In all good conscience until this day ... Paul repeatedly affirmed that he had always maintained a good conscience in the sight of God (1 Corinthians 4:4), even declaring that "from his forefathers" he had worshiped God with a pure conscience (2 Timothy 1:3). This "is an unanswerable argument against the oft-repeated theory" that all religious actions are right, just so long as one is sincere in what he does.[2]

For a more extended comment on "Conscience," see my Commentary on Hebrews, Hebrews 9:14; and for a full sermon on "Higher and Lower Courts," see in my book, The Gospel in Gotham, pp. 17-25. Conscience is important to every man; but the value of conscience as a guide is determined by the kind of teaching upon which it is founded. Jesus himself told the Twelve that "Whosoever killeth you shall think that he offereth service unto God" (John 16:2). Ranked in the ascending order of their authority: (1) public opinion, (2) conscience, and (3) the word of God are the three tribunals before which every man is judged.

Ananias ... His ordering Paul to be struck in the mouth was an arrogant and illegal display of prejudice and unscrupulous hatred toward Paul. The order was probably obeyed the instant it was given. "He was one of the most disgraceful profaners of the sacred office of the high priest."[3] Hervey questioned whether or not Ananias was actually high priest at this time, because "Josephus speaks of a Jonathan who was high priest during the government of Felix."Acts 2p. 211.">[4] Besides that, as Lewis pointed out, the New Testament usage of "high priest" has three meanings: (1) the man in office, (2) one who had previously held it, and (3) a member of the privileged family from whom the high priests were chosen.[5]

This Ananias was a son of Nedebaeus and had acquired the office from Chalcis, a brother of Herod Agrippa I, in 47 A.D. and held it (probably with some interruptions) until 59 AD.[6] He was an appropriate successor to those who had murdered the Lord.

Regarding the council meeting in which this defense of Paul occurred, it may not be thought of as any formal gathering of the Sanhedrin with the high priest in charge. Lysias was in charge of this meeting. Ramsay said: "This meeting was convoked by a Roman military officer, and was not a formal assembly presided over by a high priest in official dress."[7] Any or all of the circumstances noted above may have accounted for Paul's failure to recognize Ananias as high priest.

[1] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 295.

[2] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), 2p. 72.

[3] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 449.

Acts 2p. 211.">[4] A. C. Hervey, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Acts 2p. 211.

[5] Jack P. Lewis, Historical Backgrounds of Bible History (Grand Rapids, Michigan: Baker Book House, 1972), p. 169.

[6] F. F. Bruce, op. cit., p. 449.

[7] Sir William M. Ramsay, Pictures of the Apostolic Church (Grand Rapids, Michigan: Baker Book House, 1959), p. 280.