The Meaning of Acts 23:6 Explained

Acts 23:6

KJV: 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.

YLT: and Paul having known that the one part are Sadducees, and the other Pharisees, cried out in the sanhedrim, 'Men, brethren, I am a Pharisee -- son of a Pharisee -- concerning hope and rising again of dead men I am judged.'

Darby: But Paul, knowing that the one part of them were of the Sadducees and the other of the Pharisees, cried out in the council, Brethren, I am a Pharisee, son of Pharisees: I am judged concerning the hope and resurrection of the dead.

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

KJV Reverse Interlinear

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. 

What does Acts 23:6 Mean?

Study Notes

Sadducees
.
Not strictly a sect, but rather those amongst the Jews who denied the existence of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time Mark 12:18-23 ; Acts 5:15-17 ; Acts 23:8 and strongly entrenched in the Sanhedrin and priesthood; Mark 12:18-232 ; Acts 5:17 . They are identified with no affirmative doctrine, but were mere deniers of the supernatural.
Pharisees
So called from a Heb. word meaning "separate." After the ministry of the post-exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to keep alive reverence for the law amongst the descendants of the Jews who returned from the Babylonian captivity. This movement degenerated into the Pharisaism of our Lord's day-- a letter-strictness which overlaid the law with traditional interpretations held to have been communicated by Jehovah to Moses as oral explanations of equal authority with the law itself. (cf. Matthew 15:2 ; Matthew 15:3 ; Mark 7:8-13 ; Galatians 1:14 ).
The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together,") Judges 20:11 and took an obligation to remain true to the principles of Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous Luke 18:9 and destitute of the sense of sin and need Luke 7:39 . They were the foremost prosecutors of Jesus Christ and the objects of His unsparing denunciation (e.g.); Matthew 23:13-29 ; Luke 11:42 ; Luke 11:43
Sadducees
Not strictly a sect, but rather those amongst the Jews who denied the existence of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time 1711627147_28 ; Acts 5:15-17 ; Acts 23:8 and strongly entrenched in the Sanhedrin and priesthood; Acts 4:1 ; Acts 5:17 . They are identified with no affirmative doctrine, but were mere deniers of the supernatural.

Verse Meaning

Paul recognized that he could not get a fair trial in a court that did not even observe the law it purported to defend, so he changed his tactics. He decided to divide the jury and began his defense again ("Men brethren"). This time he took the offensive.
The issue of the resurrection of the dead was fundamental in Paul"s case (cf. Acts 17:32). Israel"s national hope of deliverance by her Messiah rested on the resurrection of that Messiah as predicted in the Hebrew Scriptures. By raising the old controversy of whether resurrection is possible, Paul divided his accusers.
"Paul keeps coming back to the theme of hope and resurrection even when it no longer provokes disruption (cf. Acts 24:15; Acts 24:21; Acts 28:20), and it will be a central theme in Paul"s climactic defense speech before King Agrippa ( Acts 26:6-8; Acts 26:23). Paul is doing more than injecting a controversial subject into the Sanhedrin hearing. He is trying to change the entire issue of his trial, and he will persist in this effort in subsequent scenes. Therefore, the significance of Paul"s statement that he is on trial "concerning hope and resurrection of the dead" can be understood only by considering the development of this theme in later scenes." [1]

Context Summary

Acts 23:1-11 - Dividing His Persecutors
The behavior of the judge was quite unworthy of his office, but Paul's epithet cannot be defended. The best of men are but men at the best. Paul was thrown off his guard by an insult which touched him to the quick; but nothing could have been finer than the grace and frankness with which he acknowledged his error. The adroit way in which Paul divided the Council probably saved the situation. If the body had been united, Lysias would doubtless have handed Paul over to them to deal with. But the fiery hatred that broke out gave the chief captain grave concern for the safety of this man with citizen-rights.
How timely and precious was the Savior's revelation on the following night! As Paul's heart was sinking amid the solitude of his cell, and he was beginning to think that perhaps the predictions of Agabus and others were about to be fulfilled, he suddenly became aware of the presence of his Lord. Do not trust in your own understanding; let your Master steer your course; and remember that in the darkest hour, as in the brightest, He is beside you. There will be made to you, at "the fourth watch of the night," revelations which will reassure your weary and despairing soul that you are not alone. [source]

Chapter Summary: Acts 23

1  As Paul pleads his cause,
2  Ananias commands them to strike him
7  Dissension among his accusers
11  God encourages him
14  The Jews' vow to kill Paul,
20  is declared unto the chief captain
27  He sends him to Felix the governor

Greek Commentary for Acts 23:6

But when Paul perceived [γνους δε ο Παυλος]
Perceiving (second aorist ingressive of γινωσκω — ginōskō). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, “Paul, with great tact, seeks to bring the two parties of the council into collision with each other.” So Alford argues with the motto “divide and conquer.” Farrar condemns Paul and takes Acts 24:21 as a confession of error here, but that is reading into Paul‘s word about the resurrection more than he says. Page considers Luke‘s report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when “the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees.” But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. [source]
I am a Pharisee, a son of Pharisees [Εγω Παρισαιος ειμι υιος Παρισαιων]
This was strictly true as we know from his Epistles (Philemon 3:5). Touching the hope and resurrection of the dead I am called in question (περι ελπιδος και αναστασεως νεκρων κρινομαι — peri elpidos kai anastaseōs nekrōn krinomai). This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
Touching the hope and resurrection of the dead I am called in question [περι ελπιδος και αναστασεως νεκρων κρινομαι]
This was true also and this is the point that Paul mentions in Acts 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke‘s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul‘s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was “the very centre of his faith” (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, “Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism” (Page). Paul shows this in Galatians 3; Romans 9-11. [source]
The one part were Sadducees, etc []
Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into collision with each other. [source]
The resurrection []
A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of any spiritual existence apart from the body. [source]

Reverse Greek Commentary Search for Acts 23:6

John 11:47 The chief priests []
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
John 11:47 The chief priests []
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
Acts 24:14 So serve I the God of our fathers [ουτως λατρευω τωι πατρωιωι τεωι]
Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (Acts 23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious “heretic” surely! [source]
Acts 24:21 For this one voice [περι μιας ταυτης πωνης]
The normal Greek idiom with the attributive use of ουτος — houtos calls for the article before μιας — mias though some inscriptions show it as here (Robertson, Grammar, p. 702). That Genitive of the relative attracted to the case of the antecedent εκεκραχα — phōnēs I cried (περι — ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER-
Touching (κρινομαι — peri). Concerning (around, about). I am called in question (επ υμων — krinomai). As in Acts 23:6. -DIVIDER-
Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]

Acts 24:21 That [ης]
Genitive of the relative attracted to the case of the antecedent εκεκραχα — phōnēs I cried (περι — ekekraxa). Reduplicated aorist as is usual with this verb in the lxx (Judges 3:15). Robertson, Grammar, p. 348. -DIVIDER-
Touching (κρινομαι — peri). Concerning (around, about). I am called in question (επ υμων — krinomai). As in Acts 23:6. -DIVIDER-
Before you (eph' humōn). Same idiom as in Acts 24:19, Acts 24:20. [source]

Acts 24:14 After the Way [κατα την οδον]
This word Paul had already applied to Christianity (Acts 22:4). He prefers it to “sect” Paul claims Christianity to be the real (whole, catholic) Judaism, not a “sect” of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in Galatians 3; Romans 9. So serve I the God of our fathers (ουτως λατρευω τωι πατρωιωι τεωι — houtōs latreuō tōi patrōiōi theōi). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (Acts 23:6). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious “heretic” surely! Which these themselves also look for Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See note on Titus 2:13 for similar use of the verb (προσδεχομενοι την μακαριαν ελπιδα — prosdechomenoi tēn makarian elpida looking for the happy hope). [source]
Romans 9:27 Crieth [κράζει]
An impassioned utterance. See on Luke 18:39; compare John 7:28, John 7:37; Acts 19:28; Acts 23:6. Mostly of an inarticulate cry. “The prophet in awful earnestness, and as with a scream of anguish, cries over Israel” (Morison). [source]
Philippians 3:5 A Pharisee []
See Acts 23:6; Galatians 1:14. Compare on the whole verse, 2 Corinthians 11:22. [source]
Philippians 3:5 A Hebrew of the Hebrews [Εβραιος εχ Εβραιων]
Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 I yet more [εγω μαλλον]
“I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος — peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος — tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 Of the stock of Israel [εκ γενους Ισραηλ]
Of the original stock, not a proselyte. Benjamin (ενιαμιν — Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος — Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Philippians 3:5 A Pharisee [Παρισαιος]
In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 Begat us again [αναγεννησας ημας]
First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 Unto a living hope [εις ελπιδα ζωσαν]
Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]

What do the individual words in Acts 23:6 mean?

Having known then - Paul that the one part consists of Sadducees - but the other of Pharisees he began crying out in the Council Men brothers I a Pharisee am [the] son of a Pharisee concerning [the] hope and resurrection of [the] dead I am judged
Γνοὺς δὲ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί ἐγὼ Φαρισαῖός εἰμι υἱὸς Φαρισαίων περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ‹ἐγὼ› κρίνομαι

Γνοὺς  Having  known 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Παῦλος  Paul 
Parse: Noun, Nominative Masculine Singular
Root: Παῦλος  
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἓν  one 
Parse: Adjective, Nominative Neuter Singular
Root: εἷς  
Sense: one.
μέρος  part 
Parse: Noun, Nominative Neuter Singular
Root: μέρος  
Sense: a part.
ἐστὶν  consists 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Σαδδουκαίων  of  Sadducees 
Parse: Noun, Genitive Masculine Plural
Root: Σαδδουκαῖος  
Sense: a religious party at the time of Christ among the Jews, who denied that the oral law was a revelation of God to the Israelites, and who deemed the written law alone to be obligatory on the nation, as the divine authority. They denied the following doctrines:.
τὸ  - 
Parse: Article, Nominative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἕτερον  the  other 
Parse: Adjective, Nominative Neuter Singular
Root: ἀλλοιόω 
Sense: the other, another, other.
Φαρισαίων  of  Pharisees 
Parse: Noun, Genitive Masculine Plural
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
ἔκραζεν  he  began  crying  out 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: κράζω  
Sense: to croak.
συνεδρίῳ  Council 
Parse: Noun, Dative Neuter Singular
Root: συνέδριον  
Sense: any assembly (esp.
Ἄνδρες  Men 
Parse: Noun, Vocative Masculine Plural
Root: ἀνήρ  
Sense: with reference to sex.
ἀδελφοί  brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
Φαρισαῖός  a  Pharisee 
Parse: Noun, Nominative Masculine Singular
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
υἱὸς  [the]  son 
Parse: Noun, Nominative Masculine Singular
Root: υἱός  
Sense: a son.
Φαρισαίων  of  a  Pharisee 
Parse: Noun, Genitive Masculine Plural
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
ἐλπίδος  [the]  hope 
Parse: Noun, Genitive Feminine Singular
Root: ἐλπίς  
Sense: expectation of evil, fear.
ἀναστάσεως  resurrection 
Parse: Noun, Genitive Feminine Singular
Root: ἀνάστασις  
Sense: a raising up, rising (e.
νεκρῶν  of  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.
κρίνομαι  am  judged 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.