A.T. Robertson Commentary Acts 23

Looking steadfastly (ατενισας). See on this word 1:10; 3:12; 6:15; 7:55; 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged.

I have lived before God (πεπολιτευμα τω θεω). Perfect middle indicative of πολιτευω, old verb to manage affairs of city (πολις) or state, to be a citizen, behave as a citizen. In the N.T. only here and Php 1:27. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (θεω) is the dative of personal interest. As God looked at it and in his relation to God.

In all good conscience unto this day (παση συνειδησε αγαθη αχρ ταυτης της ημερας). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13–16). But that depends on one's interpretation of "good conscience." The word συνειδησις is literally "joint-knowledge" in Greek, Latin (conscientia) and English "conscience" from the Latin. It is a late word from συνοιδα, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews 10:2), or of one's own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7,10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13–16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in Joh 8:9 (the interpolation 7:53-8:11).

Ananias (Hανανιας). Not the one in Lu 3:2; John 18:13; Acts 4:7, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character.

Them that stood by him (τοις παρεστωσιν αυτω). Dative case of second perfect participle of παριστημ, to place, and intransitive. See the same form in verse 4 (παρεστωτες).

To smite him on the mouth (τυπτειν αυτου το στομα). See on 12:45; 18:17. Cf. the treatment of Jesus (John 18:22). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke 6:29 where τυπτω is also used).

Thou whited wall (τοιχε κεκονιαμενε). Perfect passive participle of κονιαω (from κονια, dust or lime). The same word used in Mt 23:27 for "whited sepulchres" (ταφο κεκονιαμενο) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word τυπτειν (smite) in his command, putting it first in the sentence (τυπτειν σε μελλε ο θεος) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God's commonwealth.

And sittest thou to judge me? (Κα συ καθη κρινων με?) Literally, "And thou (being what thou art) art sitting (καθη, second person singular middle of καθημα, late form for καθησα, the uncontracted form) judging me." Cf. Luke 22:30. Κα συ at the beginning of a question expresses indignation.

Contrary to the law (παρανομων). Present active participle of παρανομεω, old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

Of God (του θεου). As God's representative in spite of his bad character (Deuteronomy 17:8f.). Here was a charge of irreverence, to say the least. The office called for respect.

I wist not (ουκ ηιδειν). Second past perfect of οιδα used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from Ex 22:18 (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1 Peter 2:23) when smitten on the cheek (John 18:22), but he did protest against the act and did not turn the other cheek.