Exegetical and Hermeneutical Commentary of Acts 23:3
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?
3. God shall smite thee, thou whited wall ] Here we may see how very far even the excellence of St Paul comes short of the behaviour of the Divine Master, who when he suffered threatened not, and when reviled, reviled not again. We need not however consider that St Paul’s language here was a wish for evil upon the high priest, but only an expression of confidence in God that such conduct as that of Ananias would not be allowed to go unpunished. We know from Josephus ( Wars, ii. 17. 9) that Ananias did come to a violent end. St Paul calls him “whited wall” because he bore the semblance of a minister of justice, but was not what he seemed. Cp. “whited sepulchres” (Mat 23:27).
for sittest thou, &c.] The original has merely the copulative conjunction, which the Rev. Ver. consequently represents by “ and sittest thou, &c.” The translation misses the force of the Greek, which has the pronoun emphatically expressed. The connexion seems to be this. The Apostle had just named the high priest “a whited wall;” he then continues “and dost thou (such an one) sit, &c.”
after the law ] i.e. according to the law (as Rev. Ver.). Cp. Pr. Bk. “Deal not with us after our sins.”
contrary to the law ] For St Paul had not yet been heard. Cp. Joh 7:51.
Fuente: The Cambridge Bible for Schools and Colleges
God shall smite thee – God shall punish thee. God is just; and he will not suffer such a manifest violation of all the laws of a fair trial to pass unavenged. This was a remarkably bold and fearless declaration. Paul was surrounded by enemies. They were seeking his life. He must have known that such declarations would only excite their wrath and make them more thirsty for his blood. That he could thus address the president of the council was not only strongly characteristic of the man, but was also a strong proof that he was conscious of innocence, and that justice was on his side. This expression of Paul, God shall smite thee, is not to be regarded in the light of an imprecatio, or as an expression of angry feeling, but of a prediction, or of a strong conviction on the mind of Paul that a man so hypocritical and unjust as Ananias was could not escape the vengeance of God. Ananias was slain, with Hezekiah his brother, during the agitation that occurred in Jerusalem when the robbers, or Sicarii, under their leader, Manahem, had taken possession of the city. He attempted to conceal himself in an aqueduct, but was drawn forth and killed. See Josephus, Jewish Wars, book 2, chapter 17, section 8. Thus, Pauls prediction was fulfilled.
Thou whited wall – This is evidently a proverbial expression, meaning thou hypocrite. His hypocrisy consisted in the fact that while he pretended to sit there to do justice, he commanded the accused to be smitten in direct violation of the Law, thus showing that his character was not what he professed it to be, but that of one determined to carry the purposes of his party and of his own feelings. Our Saviour used a similar expression to describe the hypocritical character of the Pharisees Mat 23:27, when he compares them to whited sepulchres. A whited wall is a wall or enclosure that is covered with lime or gypsum, and that thus appears to be different from what it is, and thus aptly describes the hypocrite. Seneca (De Providentia, chapter 6) uses a similar figure to describe hypocrites: They are sordid, base, and like their walls adorned only externally. See also Seneca, Epis. 115.
For sittest thou … – The Law required that justice should be done, and in order to that, it gave every man an opportunity of defending himself. See the note, Joh 7:51. Compare Pro 18:13; Lev 19:15-16; Exo 23:1-2; Deu 19:15, Deu 19:18.
To judge me after the law – As a judge, to hear and decide the case according to the rules of the Law of Moses.
Contrary to the law – In violation of the Law of Moses Lev 19:35, Ye shall do no unrighteousness in judgment.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. God shall smite thee, thou whited wall] Thou hypocrite! who sittest on the seat of judgment, pretending to hear and seriously weigh the defense of an accused person, who must in justice and equity be presumed to be innocent till he is proved to be guilty; and, instead of acting according to the law, commandest me to be smitten contrary to the law, which always has the person of the prisoner under its protection; nor ever suffers any penalty to be inflicted but what is prescribed as the just punishment for the offense. As if he had said: “Thinkest thou that God will suffer such an insult on his laws, on justice, and on humanity, to pass unpunished?”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou whited wall; an excellent similitude to represent wicked men, especially hypocrites, by, who counterfeit Gods glory and worship, whilst they intend only their own profit or grandeur. Thus our Saviour compared the scribes and Pharisees unto whited sepulchres, Mat 23:27. Whited sepulchres and walls, though they seem fair and comely, have within nothing but rottenness and useless rubbish. Now these words are not to be looked upon as a curse or imprecation upon the high priest, which does not consist with the temper of the gospel; but they are rather to be taken as a prophecy or prediction, St. Paul having on occasion had the gift of prophecy amongst the other gifts of the Holy Ghost. And accordingly it is observed, that this high priest either died, or was put out of his place, soon after. And thus Pauls imprecation upon Alexander the coppersmith, mentioned 2Ti 4:14, is to be understood; as also several other curses (seemingly wished) by holy men, especially in the Psalms, as Psa 109:6,7, &c., and many other places, which are by no means for our imitation; neither were they spoken so much as the wishes or prayers of such as uttered them, as their prophecies or prections; which we know came to pass; as that now mentioned was fulfilled in the person of Judas.
Contrary to the law; it was contrary to all law, Divine and human, that any should be punished before that he was heard; and especially to their own judicial law, which in matters of this nature they were yet governed by under the Romans. Now the Jews were first to hear and inquire diligently, whether the matter any were accused of were true, before they might give sentence, or inflict any punishment upon them, Deu 17:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3, 4. God shall smite theeasindeed He did; for he was killed by an assassin during the Jewish war[JOSEPHUS, Wars of theJews, 2.17.9].
thou whitedwallthat is, hypocrite (Mt23:27). This epithet, however correctly describing the man, mustnot be defended as addressed to a judge, though the remonstrancewhich follows”for sittest thou,” &c.ought to haveput him to shame.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Paul unto him, God shall smite thee,…. Which may be considered either as a prophecy of what would be, that God would smite him with some judgment here, or with death quickly, or with eternal damnation hereafter; taking up his own words, and suggesting that a retaliation would be made, and that the measure he meted, would be measured to him again; or else as an imprecation upon him; for the words may be rendered, “may God smite thee”; the future tense being often used by the Jews for the imperative, and that in this very phrase; for certain it is, that this is the form of an imprecation with them: for it is said, if anyone should say,
, “may God smite”, or “so may God smite”; this is , “a curse”, written in the law p; though this instance of the apostle ought not to be drawn into example, any more than those of other saints, who might be under a direction of the Holy Ghost to deliver out such things, which would come to pass in righteous judgment: and if this was Ananias, the son of Nebedaeus, as is generally thought, it is remarkable, that five years after this, in the beginning of the wars of the Jews with the Romans, this Ananias, hiding himself under the ruins of a conduit, was discovered, and taken out, and killed q: and no doubt but he very fitly calls him
thou whited wall; or hypocrite, in like manner as Christ compares the hypocritical Scribes and Pharisees to whited sepulchres, Mt 23:27.
for sittest thou to judge me after the law; the law of Moses, which was the rule of judgment in the sanhedrim, at least professed to be, and which was allowed of by the Romans, especially in matters relating to the Jewish religion:
and commandest me to be smitten contrary to law? which condemns no man before he is heard, and much less punishes him, Joh 7:51 and which is contrary not only to the Jewish laws, but to the Roman laws, and all others founded upon the law of nature and reason.
p Misn. Shebuot, c. 4. sect. 13. & Maimon. in ib. q Joseph. de Bello Jud. l. 2. c. 17. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Thou whited wall ( ). Perfect passive participle of (from , dust or lime). The same word used in Mt 23:27 for “whited sepulchres” ( ) 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 (smite) in his command, putting it first in the sentence ( ) 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? ( ?) Literally, “And thou (being what thou art) art sitting (, second person singular middle of , late form for , the uncontracted form) judging me.” Cf. Lu 22:30. at the beginning of a question expresses indignation.
Contrary to the law (). Present active participle of , old verb to act contrary to the law, here alone in the N.T., “acting contrary to the law.”
Fuente: Robertson’s Word Pictures in the New Testament
Shall smite thee [ ] . More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding – place, in a sewer of the palace, and murdered by assassins.
Thou whited wall. Compare Mt 23:27.
Contrary to the law [] . A verb. Lit., transgressing the law.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then said Paul unto him,” (tote ho Paulos pros auton eipen) “Then Paul instantly replied to him,” to the high priest, Ananias.
2) “God shall smite thee, thou whited wall: (tuptein se mellei ho theos toiche kekoniamene) “God is about to strike (to slap you in the mouth), you whitewashed wall; The phrase is one indicating hypocrisy, similar to our Lord’s use of the term “whited sepulchre,” Mat 23:27; Luk 11:44. Ananias had the semblance of a minister of justice, but he was not what he appeared to be.
3) “For sittest thou to judge me after the law,” (kai su kathe krinon me kata ton nomon) “And you sit judging me according to the law?” drawing conclusions of condemnatory nature, before hearing conclusion of the evidence or testimony, as it relates to the law of Moses, upon which basis Ananias was supposed to be judging Paul; He was “hasty” in judgement, Pro 29:20.
4) “And commandest me to be smitten,” (keleueis me tuptesthai) “You command me- to be smitted,” struck, slapped in the mouth, in presumption of guilt, before hearing the testimony, having the facts, Pro 26:12. ‘He drew conclusion on matters about which he had little or no information, though it was available, like a hypocrite, Luk 18:11; Rom 12:16.
5) “Contrary to the law?” (paranomon) “Contravening law,” disregarding simple fair play and ethics in all civilized law? This ought to have put him to shame, Lev 19:35; Deu 25:1-2; Joh 7:51 reads “Doth our law judge any man before it hear him, and know what he doeth?” The answer is “no.” See Deu 1:17; Deu 17:8-13; Deu 19:15.
Fuente: Garner-Howes Baptist Commentary
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3. God shall smite thee. Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, − (524) and denounce God’s vengeance unto him. For it is no curse, as appeareth sufficiently by the Greek text, but rather a reprehension, joined with the denouncing of a punishment. If any man object, that Paul did not use that modesty which Christ commandeth his to use, when he commandeth them after they have received a blow on the left cheek to turn the right cheek also, ( Mat 5:39) we may readily answer, that Christ doth not in these words require silence, whereby the wickedness and frowardness of the wicked may be nourished; but he doth only bridle their minds, that they may not take that injury, which they have already received, impatiently. Christ will have those that be his to be ready to suffer another injury after that they have already received one; and by this means he represseth all desire of revenge. This is a brief and true definition of patience which beseemeth all the faithful, that they break not out into wrathfulness, that they do not one evil turn for another; but that they overcome evil with goodness. But this is no let but that they may complain of those injuries which they have suffered, but that they may reprove the wicked, and cite them to the judgment-seat of God; so they do this with quiet and calm minds; and, secondly, without evil will and hatred; as Paul appealeth, in this place, unto God’s judgment-seat, that the high priest may not flatter himself in his tyranny. Therefore he accuseth him, because he breaketh the law, from which (as he pretendeth) he hath his authority; whence he gathereth, that he shall not escape unpunished. −
If any man, being overcome with impatience, do but murmur, he shall not be blameless. But a manifest and sharp accusation, if it proceed from a quiet mind, doth not pass the bounds set down by Christ. If any man say that it is mixed with railing, I answer, that we must always mark with what affection the words be uttered. Christ pronounceth that man to be worthy to be punished by the council who shall only say to his brother raca; and as for him who shall say thou fool, he maketh him subject to a more heavy judgment ( Mat 5:22). But if opportunity be offered to reprove, we must oftentimes reprehend sharply. Whereby it appeareth, that this only was Christ’s drift to keep back his, first, from all indignation, secondly, from speaking anything in despite − (525) of any man. Therefore, let us beware of railing, and then we may not only note in our brethren foolishness, but also it shall be lawful for us to express their offenses by their names when need shall be. So Paul did not speak for his own sake, that he might, with sharp words, requite the injury done to him by the high priest; but because he was a minister of the word of God, he would not wink at an offense which did deserve sharp and serious reprehension; especially seeing it was profitable to bring to light the gross hypocrisy of Ananias. Therefore, so often as we have any dealings with the wicked, if we be desirous to handle a good cause well, we must beware that there break out in us no motion of anger, that no desire of revenge provoke us to break out into railing. But if the spirit of meekness reign in us, we may handle the wicked according to their deserts, as it were out of the mouth of God; yet so that it may appear that we be rather prophets, than that we blunder out anything rashly through immoderate heat. −
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Silentio… quin saltem expostulet graviter verbis cum pontifice ,” in silence, without at least sharply expostulating with the high priest.
(525) −
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Contumelia,” with contumely.
Fuente: Calvin’s Complete Commentary
(3) God shall smite thee, thou whited wall.The phrase is interesting as showing either that our Lord, in likening the Pharisees to whitened sepulchers (see Notes on Mat. 23:27; Luk. 11:44), had used a proverbial comparison, or else, as seems equally probable, that it had become proverbial among His disciples as having been so used by Him. The whole utterance must be regarded by St. Pauls own confession as the expression of a hasty indignation, recalled after a moments reflection; but the words so spoken were actually a prophecy, fulfilled some years after by the death of Ananias by the hands of the sicarii. (Jos. Wars, ii. 17, 2-9).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. God shall smite thee Shall is used as often for will, to express a simple future tense. Literally, God is about to smite thee. This is not an imprecation, but a warning to this man, which the apostle was empowered to pronounce to him, of the violent termination impending over the continuance of his violent career.
Whited wall Like whited sepulchres, a phrase used by the Master, who here sustained Paul, of precisely such characters as Ananias. This epithet refers to inward coarseness and vileness, covered with an outside polish, which belonged both to a wall and to the highpriestly hypocrite.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then said Paul to him, “God will smite you, you whited wall. And do you sit to judge me according to the law, and command me to be smitten contrary to the law?” ’
But Paul knew his Law. And he knew that the Law did not allow such treatment to one who was on trial (e.g. Lev 19:15). So he retaliated verbally with a returning insult (and afterwards admitted that he should not have done so, however justified it might have seemed). He warned the High Priest that he would be answerable to God for his action. A ‘whited wall’ is one that has been painted to hide its imperfections so that it can pretend to be what it is not (compare Eze 13:10-11; Eze 13:14; Mat 23:27) and was liable to be exposed by judgment (Eze 13:10-11; Eze 13:14). He was saying that the judge was a hypocrite and would himself face judgment for it. Like Peter, Paul could be a bit precipitate (compare Gal 3:1; Gal 5:12; Php 3:2 and contrast 1Co 4:12 – Barnabas would never have done it. But then he would never have achieved what Paul did).
He was quite rightly pointing out that the judge also came under the eye of the divine judge. But he should have remembered that he was speaking not only to the High Priest but to the whole court, although in fact his words were an unconscious prophecy (or an effective curse) for Ananias was murdered by terrorists at the beginning of the Jewish war.
Fuente: Commentary Series on the Bible by Peter Pett
Act 23:3. God shall smite thee, thou whited wall, &c. Alluding to the beautiful outside of some walls which are full of dirt and rubbish within. See on Mat 23:27 and Luk 11:44. The account which Josephus gives of the character and fate of Ananias, abundantly illustrates this prophetic speech of St. Paul. He might well be called a whited wall, not only as he committed this indecency in violation of the law, (Lev 19:15.) while gravely sitting in a sacred character on the tribunal of justice; but also, as at the same time that he carried it plausibly towards the citizens, and stood high in their favour, he most impiously and cruellydefrauded the inferior priests of the assistance which the divine law assigned them; so that some of them even perished for want:and God did remarkably smite him; for after his own house had been reduced to ashes, in a tumult begun by his own son, he was besieged and taken in the royal palace; where, having in vain attempted to hide himself in an old aqueduct, he was dragged out and slain;an event which happened five years after this, in the very beginning of the Jewish war.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 23:3 . The words contain truth freely expressed in righteous apostolic indignation , and require no excuse, but carry in themselves ( . . .) their own justification. Yet here, in comparison with the calm meekness and self-renunciation of Jesus (Joh 18:22 ; comp. Mat 5:39 ), the ebullition of a vehement temperament is not to be mistaken.
[143] is not to be understood as an imprecation (Camerarius, Bolten, Kuinoel), but for which the categorical is decisive as a prophetic announcement of future certain retribution; although it would be arbitrary withal to assume that Paul must have been precisely aware of the destruction of Ananias as it afterwards in point of fact occurred (he was murdered in the Jewish war by sicarii, Joseph. Bell . ii. 17. 9).
.] figurative designation of the hypocrite , inasmuch as he, with his concealed wickedness, resembles a wall beautifully whitened without, but composed of rotten materials within. See Senec. de provid . 6; Ep . 115; Suicer, Thes . II. p. 144. Comp. Mat 23:27 .
] thou too , even thou, who yet as high priest shouldest have administered thine office quite otherwise than at such variance with its nature.
] comprises the official capacity, in which the high priest sits there; hence it is not, with Kuinoel, to be taken in a future sense, nor, with Henry Stephanus, Pricaeus, and Valckenaer, to be accented . The classical , to act contrary to the law , is not elsewhere found in the N.T.
[143] Observe the prefixing of tie , which returns the blow just received in a higher sense on the high priest. That the command of the high priest was not executed (Baumgarten, Trip), is an entirely arbitrary assumption. Luke would have mentioned it, because otherwise the reader could not but understand the execution as having ensued.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 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?
Ver. 3. God shall smite thee ] He was afterwards cruelly slain by Manaimus, a captain of the Jews in the beginning of the Jewish wars. As Master Bradford went towards the stake, he was met by a brother-in-law of his, called Roger Beswick, which as soon as he had taken Bradford by the hand, Woodroof, sheriff of London, came with his staff and brake the said Roger’s head, that the blood ran about his shoulders. But within half a year after, God so struck Woodroof on the right side with a palsy, or whatever it was, that for eight years’ time, to his dying day, he was not able to turn himself in his bed, &c.
Thou whited wall ] That is, thou hypocrite,Mat 23:27Mat 23:27 . So Master Philpot, martyr, to Doctor Morgan that scoffed him, I must now tell thee (said he), thou painted wall and hypocrite, that God shall rain fire and brimstone upon such scorners of his word and blasphemers of his people as thou art. What an arrogant fool is this (said Bonner to Philpot), I will handle thee like a heretic, and that shortly. I fear nothing (answered Philpot) that you can do to me; but God shall destroy such as thou art; and that shortly, as I trust. So when Shaxton, Bishop of Salisbury, said to William Wolsey, martyr, and some others with him, Good brethren, remember yourselves and become new men; for I myself was in this fond opinion that you are now in, but I am become a new man; Wolsey replied, Ah, you are become a new man! Woe be to thee, thou wicked new man; for God shall justly judge thee, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] It is perfectly allowable (even if the fervid rebuke of Paul be considered exempt from blame) to contrast with his conduct and reply that of Him Who, when similarly smitten, answered with perfect and superhuman meekness, Joh 18:22-23 . Our blessed Saviour is to us, in all His words and acts, the perfect pattern for all under all circumstances : by aiming at whatever He did in each case, we shall do best: but even the greatest of his Apostles are so far our patterns only, as they followed Him , which certainly in this case Paul did not . That Paul thus answered, might go far to excuse a like fervent reply in a Christian or a minister of the gospel, but must never be used to justify it: it may serve for an apology , but never for an example .
… ] Some have seen a prophetic import in these words; see above on the death of Ananias. But I would rather take them as an expression founded on a conviction that God’s just retribution would come on unjust and brutal acts.
.] Lightfoot’s interpretation, “quod (Ananias) colorem tantum gestaret pontificatus, cum res ipsa evanuerit,” is founded on the hypothesis ( for it is none other ) that the high priesthood was vacant at this time, and Ananias had thrust himself into it. The meaning is as in ref. Matt.; and in all probability Paul referred in thought to our Lord’s saying.
] This must not be taken as favouring the common interpretation of Act 23:5 (see below): for the whole Sanhedrim were the judges, and sitting to judge him according to the law.
Fuente: Henry Alford’s Greek Testament
Act 23:3 . Wetstein sees in the words the customary formula of malediction among the Jews. But we need not regard Paul’s words as an imprecation of evil on the high priest, but only an expression of the firm belief that such conduct would meet with punishment, cf. Knabenbauer, in loco. The terrible death of Ananias was a fulfilment of the words. On the paronomasia and other instances of the same figure see Blass, Gram. , p. 292. ., cf. Mat 23:27 , Luk 11:44 , the expression may have been proverbial, in LXX, cf. Pro 21:9 . A contrast has been drawn between St. Paul’s conduct and that of our Lord under provocation, as, e.g. , by St. Jerome, Adv. Pelag. , iii., 1, but there were occasions when Christ spoke with righteous indignation, and never more severely than when He was condemning the same sin which St. Paul censured hypocrisy. , emphatic, cf. Mar 4:13 , Luk 10:29 . at the commencement of a question expressing indignation or astonishment (Page). , later form for , cf. for the phrase Luk 22:30 . : only here in N.T., but cf. LXX, Psa 75:4 , 118:51; the verb also occurs several times in 4 Macc.
Fuente: The Expositors Greek Testament by Robertson
shall = is about to.
whited = whitewashed. Greek. koniao. Only here and Mat 23:27. See note there.
wall. Greek. toichos. The wall of a building, not the wall of a city (teichos). Only here.
to judge = judging. Greek. krino. App-122.
after = according to. Greek. kata. App-104.
contrary to the law = acting against law. Greek. paranomeo. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] It is perfectly allowable (even if the fervid rebuke of Paul be considered exempt from blame) to contrast with his conduct and reply that of Him Who, when similarly smitten, answered with perfect and superhuman meekness, Joh 18:22-23. Our blessed Saviour is to us, in all His words and acts, the perfect pattern for all under all circumstances: by aiming at whatever He did in each case, we shall do best: but even the greatest of his Apostles are so far our patterns only, as they followed Him, which certainly in this case Paul did not. That Paul thus answered, might go far to excuse a like fervent reply in a Christian or a minister of the gospel,-but must never be used to justify it: it may serve for an apology, but never for an example.
…] Some have seen a prophetic import in these words;-see above on the death of Ananias. But I would rather take them as an expression founded on a conviction that Gods just retribution would come on unjust and brutal acts.
.] Lightfoots interpretation, quod (Ananias) colorem tantum gestaret pontificatus, cum res ipsa evanuerit, is founded on the hypothesis (for it is none other) that the high priesthood was vacant at this time, and Ananias had thrust himself into it. The meaning is as in ref. Matt.; and in all probability Paul referred in thought to our Lords saying.
] This must not be taken as favouring the common interpretation of Act 23:5 (see below): for the whole Sanhedrim were the judges, and sitting to judge him according to the law.
Fuente: The Greek Testament
Act 23:3. , shall smite thee) Retribution in kind is predicted by Paul.- ) Thou whited wall, having outside a white coating of chalk, but within clay. The chalk is the appearance and colour of justice; the part within is injustice. The High Priest himself had his eyes so dulled (held fast) by the whiteness of that chalk, that he embraced wrong rather than right. Perhaps also he had hoary hairs or a white robe.-, dost thou also) in the very beginning of a reproving speech is equivalent to therefore: but here at the beginning, it has the strict meaning, also. Dost thou also, not merely the rest; thou, who dost wish to be looked upon as a defender of the law.
Fuente: Gnomon of the New Testament
God: God did smite him in a remarkable manner; for about five years after this, after his house had been reduced to ashes, in a tumult raised by his own son, he was besieged and taken in the royal palace; where having attempted in vain to hide himself, he was dragged out and slain.
thou whited: Mat 23:27, Mat 23:28
for: Lev 19:35, Psa 58:1, Psa 58:2, Psa 82:1, Psa 82:2, Psa 94:20, Ecc 3:16, Amo 5:7, Mic 3:8-11
smitten: Deu 25:1, Deu 25:2, Joh 7:51, Joh 18:24
Reciprocal: Exo 22:28 – nor curse Num 20:10 – General Deu 16:19 – wrest 2Ch 18:23 – Zedekiah Job 34:18 – General Jer 37:15 – the princes Mat 26:67 – and others Luk 9:55 – Ye know Luk 11:44 – for Joh 18:22 – struck
Fuente: The Treasury of Scripture Knowledge
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Act 23:3. Whited wall was a figure of speech that meant Ananias was a hypocrite. It was similar to the words of Jesus in Mat 23:27. The hypocrisy of Ananias consisted in his posing as an administrator of justice under the law, and then directing an unlawful action against a prisoner who had not so much as been legally accused. It was like a judge in the courts of our land who will swear a jury to decide a case according to the law and evidence, then require it to bring in a “directed verdict.” God shall smite thee was doubtless an inspired prediction. Smith’s Bible Dictionary says Ananias was assassinated at the beginning of the last Jewish war.
Fuente: Combined Bible Commentary
Act 23:3. Then said Paul unto him, God shall smite thee, thou whited wall. These strange words, spoken no doubt in hot anger and excitement by the indignant prisoner, must of course be understood not as an imprecation, but as a prophetic denunciation of a future doom. The prophecy was fulfilled to the letter, for in the early days of the Jewish war, we learn from Josephus, that in consequence of a sedition raised by his own son Eleazar, the Sicarii, led by Menahem, the son of Judas of Galilee, entered Jerusalem, and after committing many evil excesses, burned the palace of this Ananias, and having dragged him and his brother Hezekiah from their place of concealment, murdered them both (Bell. Jdg 2:17; Jdg 2:9). The expression whited wall, or hypocrite, was used with a slight variation by the Lord to the Pharisees and scribes (Mat 23:27; Luk 11:44). The simile, after this use by their Master, had most likely become proverbial among the Christians of the first days, and was singularly applicable in the case of this violent and haughty priest, who no doubt presented externally, as he sat on his throne of honour in the Sanhedrim, with his grey hair and white priestly garments, girt with the insignia of his lofty office, a venerable and imposing appearance; but internally, his heart was full of rage and of deadly hatred, of injustice and tyranny. The Jews, as a rule, painted their sepulchres conspicuously white, that they might not defile themselves by unexpectedly coming in contact with them. Thus the walls of the sepulchre would be white and fair-seeming to the eye, but they would contain within, dead mens bones and a mass of putrefying corruption. This is most probably the thought contained in St. Pauls comparison, Thou whited wall; although it is possible the allusion was simply to a wall roughly and coarsely built of clay, and then neatly and carefully coloured white to imitate stone on the outside.
This expression of anger on the part of Paul was no doubt a singular one; and although the hasty wrathful words were allowed by God to take the form, in this case, of a prophecy, they are not to be excused. Paul himself evidently felt he had done wrong by thus giving way to what seems to be a natural expression of fiery indignation. We hear him, after a moments reflection, recalling them and expressing his sorrow for having uttered them. In this passage again, as so often in these Divine records, we cannot help noticing the strict accuracy of the compiler of these Acts of the first days; concealing nothing, passing over nothing which belonged to the memories of the first grand days of Christianity, though these memories contained not a few details which could not fail to mar in the eyes of coming generations the characters of those great ones,men like Peter, and Paul, and Barnabas, whom the Holy Ghost had made choice of to lay the early stories of the Church of Christ on earth.
We dare not blame very hardly this very natural ebullition of anger on the part of the long-suffering apostle, who was thus requited, by an insulting and painful blow, inflicted by the order of the high priest, for his brave patient life of utter self-denial and self-surrender, seeing that the noble Luther (quoted by Lange) thus writes of the transaction: If St. Paul in this manner assails the priest who was appointed by the law of Moses, why should I hesitate to assail those painted bishops and monks that come from the pope, without any authority from God or from man.
But though perhaps we should be slow to blame, we may at least compare the conduct of the servant Paul with the behaviour of the Master Christ, when He stood as a prisoner before these same haughty judges. Jerome felt this, and very hotly asks, Where (here) is that patience of the Redeemer, who, when He was brought as a lamb to the slaughter, opened not his mouth, but gently says to the men that struck Him: If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me? . . . . We do not then detract from the apostle; but we do proclaim the glory of the Lord, who, when He suffered in the flesh, rose grandly above all sense of injury done to the flesh, rose above the weakness of the flesh.
For sittest thou to judge me after the law. As we shall point out further down, there is no ground for supposing that Paul, when he thus spoke in fierce wrath, was for a moment ignorant who it was to whom he addressed his bitter words, thou whited wall. He pointedly here addresses as the whited wall the one presiding over that august and venerable assembly with which he was once so intimately acquainted.
Fuente: A Popular Commentary on the New Testament
3-5. For once in the history of his persecution, the provocation was too great for Paul, and found vent in a burst of anger. (3) “Then said Paul to him, God shall smite thee, thou whitewashed wall. And do you sit to judge me according to the law, and command me to be smitten contrary to the law? (4) But those who were standing by said, Do you revile God’s high priest? (5) Paul said, I did not know, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.” The flash of anger was but momentary. No sooner were the words spoken than his habitual self-control regained its ascendancy. He frankly admits that he had done wrong, but excuses himself by the fact that he knew not that it was the high priest. If he had been disposed to further excuse himself, by urging that the high priest deserved all he had said of him, his plea would have been true, but insufficient. For how can we return good for evil, if we return to men their deserts? It were well if his example should be imitated by all disciples who meet with injustice at the hands of their rulers.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 3
Thou whited wall; thou hypocrite. Ananias did, in fact, afterwards come to a violent and miserable death, by the hands of assassins.
Fuente: Abbott’s Illustrated New Testament
23:3 {3} Then said Paul unto him, God shall smite thee, [thou] {b} whited wall: for sittest thou to judge me after the law, and commandest me to be smitten {c} contrary to the law?
(3) It is lawful for us to complain of injuries, and to summon the wicked to the judgment seat of God, but yet we must do it without hatred, and with a quiet and peaceable mind.
(b) This is a vehement and severe speech, but yet not reproachful: for the godly may speak severely, and yet be void of the bitter affection of a severe and angry mind.
(c) For the Law commands the judge to hear the person that is accused patiently, and to pronounce the sentence judiciously.
Fuente: Geneva Bible Notes
Jewish law considered a person innocent until proved guilty, but Ananias had punished Paul before he had been charged much less tried and found guilty. Paul reacted indignantly and uttered a prophecy of Ananias’ judgment that God fulfilled later. A whitewashed wall is one that was frequently inferior on the inside but looked good outwardly (cf. Eze 13:10-16; Mat 23:27). Paul’s reaction was extreme, but as he proceeded to explain, it resulted from misunderstanding.