Acts 23 Commentary

“Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.”

I knew not, &c. Some think St. Paul here speaks ironically, or to signify that now he could be no longer high priest, since the Mosaic law, with its rites and ceremonies, was abolished. But St. Chrysostom rather judges that St. Paul, having been long absent from Jerusalem, might not know the person of the high priest, who was not now in the sanhedrim but in the place whither the tribune had called the council, and who did not appear with that habit, and those marks which distinguished him from others. (Witham) — It seems rather surprising that St. Paul did not know that he was the high priest. The place which he held in the council, one would suppose, would have been sufficient to have pointed him out. The apostle’s absence from Jerusalem is perhaps a sufficient reason to account for his not knowing this circumstance; especially, as the order of succession to the priesthood was at that time much confused and irregular, determined by favour of the Roman emperor, or by purchase. (Calmet) — At all events, any difficulties we may now find in assigning a probable or true reason, are merely negative arguments; and therefore too futile to be an impeachment of the apostle’s veracity. (Haydock) — St. Cyprian supposes that St. Paul, considering the mere shadow of the name of priest, which Ananias then held, said: I knew not, brethren, that he is high priest. (Ep. lxv. 69. nu. 2.) St. Chrysostom says, that the apostle here shews the wisdom of the serpent; but that in his preaching, teaching, and patience, he used the simplicity of the dove.

“But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.”

I am a Pharisee, the son of Pharisees.[2] It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee. (Witham) — The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour’s counsels, to use the prudence of the serpent. St. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and St. Thomas Aquinas in his Sum. Theol. (2. 2. quæst. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. (Calmet) — St. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.

“And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.”

There arose a dissension. By the Greek, a division, or schism among them, occasioned by St. Paul’s declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees. (Witham)

“And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.”

Be constant…so must thou bear witness also at Rome; and so needest not fear to be killed by them. (Witham)

“And when it was day, certain of the Jews banded together , and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. under a curse: or, with an oath of execration”

Bound themselves. The Greek is, anathematized, that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. Chrysostom, in Act. hom. xlix.) — To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew iv. 9.)

“And they were more than forty which had made this conspiracy.”

Forty men that had made this conspiracy,[3] and bound themselves with an impious curse, or imprecation upon themselves, if they did not kill him. (Witham)

“Then the chief captain took him by the hand, and went with him aside privately , and asked him, What is that thou hast to tell me?”

Taking him by the hand, with marks of affection and tenderness. It is probable that the tribune expected this young man was come to offer some ransom for Paul’s liberty. (Menochius)

“And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;”

From the third hour of the night. If the tribune spoke with a regard to the twelve hours of the night, the third hour was three hours after sunset, and was about our nine o’clock at night; but if he meant the third watch of the night, that began at midnight. See Matthew xiv. 35. (Witham)

“And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.”

Felix. This man had been a slave of the emperor Claudius. The high priest, Jonathan, had procured him to be made governor of Judea. He governed the country with great cruelty and outrage; exercising the power of a king, says Tacitus, with all the insolence and meanness of a slave, who is neither restrained by fear nor shame. (Tacitus, Hist. lib. v.)

“And he wrote a letter after this manner:”

This verse is omitted in the Greek. Antipatris was a pleasant city on the Mediterranean sea, situated at equal distance, about 24 miles, between Joppe and Cæsarea, on the way from Jerusalem to this latter city. (Matt. Polus)

“This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.”

I rescued…having understood that he is a Roman. This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)

“I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.”

This was a palace erected by Herod the Great; in which the governors had taken up their habitation. (Bible de Vence)