King James Version
Acts 23
35 verses with commentary
Paul Before the Council
And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
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And the high priest Ananias commanded them that stood by him to smite him on the mouth.
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Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?
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And they that stood by said, Revilest thou God's high priest?
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This confrontation reveals tension between respecting God-ordained authority and confronting its abuse. Paul's bold denunciation echoed Jesus calling Pharisees 'whitewashed tombs' (Matthew 23:27). The Greek present tense suggests ongoing reviling, implying Paul's statement was seen as sustained disrespect rather than momentary reaction.
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.
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For it is written, Thou shalt not speak evil of the ruler of thy people—Paul quoted Exodus 22:28, demonstrating his submission to biblical authority even when defending himself against injustice. The Greek archonta (ruler) acknowledges God-ordained authority deserving respect despite personal unworthiness. This models Christian ethics: honor the office even when confronting the office-holder's sin. Paul balanced prophetic boldness (calling out injustice) with covenantal submission (honoring God's word).
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.
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And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.
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For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
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But the Pharisees confess both (ὁμολογέω, homologeo, to acknowledge/confess)—The Pharisees affirmed supernatural realities, oral law, and future resurrection. Paul strategically identified with Pharisaic theology (v. 6), splitting the Sanhedrin. While using political wisdom, Paul genuinely believed in resurrection—the risen Christ was his life's foundation. This theological division reflects ongoing tension between naturalistic and supernatural worldviews in interpreting Scripture.
And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.
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And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.
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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.
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A Plot to Kill Paul
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
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And they were more than forty which had made this conspiracy.
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And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.
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Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.
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We, or ever he come near, are ready to kill him—The conspirators' confidence reveals their fanaticism: bound by oath, fasting until Paul's death (v. 12). This plot demonstrates how religious zeal untethered from righteousness produces violence. The irony is stark—those claiming to defend God's law planned premeditated murder in God's name, violating the sixth commandment while invoking the first.
And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.
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Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.
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So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.
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Who hath something to say unto thee—The centurion's willingness to escort the nephew to the tribune reveals Roman military's openness to information that might prevent bloodshed. Paul's strategic use of this opportunity shows wisdom: he could have relied solely on divine protection, but he utilized available means. God's providence worked through natural means—the nephew's discovery of the plot, the centurion's cooperation, and the tribune's protective response.
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?
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And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.
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But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.
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So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.
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Paul Sent to Felix
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;
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And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.
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And he wrote a letter after this manner:
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Claudius Lysias unto the most excellent governor Felix sendeth greeting.
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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.
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And when I would have known the cause wherefore they accused him, I brought him forth into their council:
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Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
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And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
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Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.
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On the morrow they left the horsemen to go with him, and returned to the castle:
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Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him.
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And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia;
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I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.