And the high priest Ananias - This Ananias was doubtless the son of Nebedinus (Josephus, Antiq., book 20, chapter 5, section 3), who was high priest when Quadratus, who preceded Felix, was president of Syria. He was sent bound to Rome by Quadratus, at the same time with Ananias, the prefect of the temple, that they might give an account of their conduct to Claudius Caesar (Josephus, Antiq., book 20, chapter 6, section 2). But in consequence of the intercession of Agrippa the younger, they were dismissed and returned to Jerusalem. Ananias, however, was not restored to the office of high priest. For, when Felix was governor of Judea, this office was filled by Jonathan, who succeeded Ananias I((Josephus, Antiq., book 20, chapter 10). Jonathan was slain in the temple itself, by the instigation of Felix, by assassins who had been hired for the purpose. This murder is thus described by Josephus (Antiq., book 20, chapter 8, section 5): "Felix bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest complaints should be made against him, since he had procured of Caesar the appointment of Felix as procurator of Judea. Accordingly, Felix contrived a method by which he might get rid of Jonathan, whose admonitions had become troublesome to him. Felix persuaded one of Jonathan's most faithful friends, of the name Doras, to bring the robbers upon him, and to put him to death."

This was done in Jerusalem. The robbers came into the city as if to worship God, and with daggers, which they had concealed under their garments, they put him to death. After the death of Jonathan, the office of high priest remained vacant until King Agrippa appointed Ismael, the son of Fabi, to the office (Josephus, Antiq., book 20, chapter 8, section 8). It was during this interval, while the office of high priest was vacant, that the events which are here recorded took place. Ananias was then at Jerusalem; and as the office of high priest was vacant, and as he was the last person who had borne the office, it was natural that he should discharge, probably by common consent, its duties, so far, at least, as to preside in the Sanhedrin. Of these facts Paul would be doubtless apprised; and hence, what he said Acts 23:5 was strictly true, and is one of the evidences that Luke's history accords precisely with the special circumstances which then existed. When Luke here calls Ananias "the high priest," he evidently intends not to affirm that he was actually such, but to use the word, as the Jews did, as applicable to one who had been in that office, and who, on that occasion, when the office was vacant, performed its duties.

To smite him on the mouth - To stop him from speaking; to express their indignation at what he had said. The anger of Ananias was aroused because Paul affirmed that all he had done had been with a good conscience. Their feelings had been excited to the utmost; they regarded him as certainly guilty; they regarded him as an apostate; and they could not bear it that he, with such coolness and firmness, declared that all his conduct had been under the direction of a good conscience. The injustice of the command of Ananias is apparent to all. A similar instance of violence occurred on the trial of the Saviour, John 18:22.

The high priest, Ananias - There was a high priest of this name, who was sent a prisoner to Rome by Quadratus, governor of Syria, to give an account of the part he took in the quarrel between the Jews and the Samaritans; see Joseph. Antiq. lib. xx. cap. 6, s. 8; but whether he ever returned again to Jerusalem, says Dr. Lightfoot, is uncertain; still more uncertain whether he was ever restored to the office of high priest; and most uncertain of all whether he filled the chair when Paul pleaded his cause, which was some years after Felix was settled in the government. But Krebs has proved that this very Ananias, on being examined at Rome, was found innocent, returned to Jerusalem, and was restored to the high priesthood; see Joseph. Antiq. lib. xx. cap. 9, s. 2; but of his death I find nothing certain. See Krebs on this place, (Observat. in Nov. Testament. e Flavio Josepho), who successfully controverts the opinion of Dr. Lightfoot, mentioned at the beginning of this note. There was one Ananias, who is said to have perished in a tumult raised by his own son about five years after this time; see Jos. Antiq. lib. x. cap. 9. War, lib. ii. cap. 17.

To smite him on the mouth - Because he professed to have a good conscience, while believing on Jesus Christ, and propagating his doctrine.

And the high priest Ananias,.... This could not be the same with Annas, the father-in-law of Caiaphas, but rather Ananus his son; though this is more generally thought to be Ananias the son of Nebedaeus, whom Josephus (m) speaks of. There is one R. Ananias, the sagan of the priests, often spoken of in the Jewish writings (n), who lived about these times, and was killed at the destruction of Jerusalem; and in the times of King Agrippa, there was one Chanina, or Ananias the priest, who was a Sadducee (o); and from the number of Sadducees in this sanhedrim, who very likely were the creatures of the high priest, one would be tempted to think he might be the same with this: who

commanded them that stood by him: that is, by Paul, who were nearest to him, some of the members of the sanhedrim; unless they should be thought to be some of the high priest's officers, or servants, as in John 18:22 though if they were, one would think they would be so called: these he ordered

to smite him on the mouth: or give him a slap on the face, by way of contempt, and as if he had spoken what ought not to be said, and in order to silence him; the reason of which might be, either because Paul did not directly address him, and give him such flattering titles as he expected, or because he set out with such declarations of his innocence, and spotless behaviour, and with so much courage and boldness.

(m) Antiqu. l. 18. c. 2. sect. 1. & l. 20. c. 8. sect. 1.((n) Misna Shekalim, c. 4. sect. 4. & 6. 1. & Pesachim, c. 1. sect. 6. T. Bab. Yoma, fol. 8. 1. & 21. 2. & Juchasin, fol. 24. 2.((o) Juchasin, fol. 142. 2.

Ananias

He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes, and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.

{2} And the high priest Ananias commanded them that stood by him to smite him on the mouth.

(2) Hypocrites are forced at length to betray themselves by their violence.

23:2 To strike him on the mouth. The high priest flamed up in an instant at the statement of Paul that he had acted in good conscience. How could such a renegade from Judaism be conscientious ? It is common in the despotic East to order the mouths that are supposed to have spoken falsely to be smitten. Ananias was high priest at this time, but was removed on a charge brought by King Agrippa in A.D. 59 (Ac 25:13). He was at last assassinated.

2. the high priest . commanded . to smite him on the mouth-a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.

23:1-5 See here the character of an honest man. He sets God before him, and lives as in his sight. He makes conscience of what he says and does, and, according to the best of his knowledge, he keeps from whatever is evil, and cleaves to what is good. He is conscientious in all his words and conduct. Those who thus live before God, may, like Paul, have confidence both toward God and man. Though the answer of Paul contained a just rebuke and prediction, he seems to have been too angry at the treatment he received in uttering them. Great men may be told of their faults, and public complaints may be made in a proper manner; but the law of God requires respect for those in authority.