Strong’s 3891 magnifies the biblical theme that the God who reveals His will in law also condemns every distortion of that law. From Genesis 2:17 to Revelation 22:15, the narrative of Scripture distinguishes faithful obedience from “doing what is unlawful,” reminding every generation that transgression is personal, deliberate, and accountable before the Judge of all the earth (Genesis 18:25).

The Singular New Testament Occurrence (Acts 23:3)

Paul, standing before the Sanhedrin, addresses the high priest Ananias: “You sit there to judge me according to the Law, yet you yourself violate the Law by ordering that I be struck” (Acts 23:3). The command to strike Paul before any verdict contravened judicial fairness required by Deuteronomy 25:1–2 and Isaiah 1:17. Paul’s outburst spotlights three dimensions of “acting contrary to law”:

1. Hypocrisy in leadership—judging in the name of righteousness while flouting righteousness.
2. Abuse of authority—wielding power for intimidation rather than justice.
3. Inevitable divine reckoning—“God will strike you,” echoing Ezekiel 13:10–15 where God demolishes a “whitewashed wall.”

Historical and Judicial Setting

Ananias son of Nedebaeus served as high priest circa A.D. 47–58, notorious for brutality and greed. Jewish legal custom demanded that witnesses speak before any physical penalty (Deuteronomy 19:15–21). Roman law similarly protected citizens from uncondemned punishment (Acts 22:25). Ananias flouted both systems. Paul, versed in Mosaic jurisprudence and Roman citizenship, exposes the illegality, demonstrating that Christian boldness is not lawlessness but an appeal to God-ordained order.

Old Testament Roots of the Charge

• Leviticus 19:15 — “Do not pervert justice…do not show partiality.”
• Deuteronomy 25:1–3 — Physical punishment only after lawful conviction and within strict limits.
• Ezekiel 22:26 — Priests who “do violence to My law.”

These texts clarify that to “act unlawfully” is not merely social error but covenant infidelity.

Parallels in the Passion of Christ

Jesus was likewise struck contrary to legal procedure (John 18:22). Both incidents reveal how religious courts can misuse law to silence truth, fulfilling Isaiah 53:8, “By oppression and judgment He was taken away.” The righteous sufferer exposes unrighteous authorities, and God vindicates the victim.

Theological Themes

1. Divine Law as moral norm (Psalm 19:7; Romans 7:12).
2. Accountability of rulers (2 Chronicles 19:6; James 3:1).
3. Prophetic protest against legal corruption (Amos 5:10–12; Micah 3:1–3).
4. Assurance that God’s judgment rectifies human injustice (Romans 12:19).

Implications for Christian Ministry

• Integrity in Church Discipline: Elders must “judge correctly” (John 7:24). Unbiblical censure is itself transgression.
• Civil Engagement: Believers appeal to lawful processes (Acts 25:11) yet remain ready to suffer wrong rather than commit wrong (1 Peter 2:19–23).
• Prophetic Courage: Pastoral leaders may rebuke governing authorities when they “violate the law,” provided the rebuke springs from fidelity to Scripture and love for neighbor.

Pastoral Applications

1. Examine personal conduct—are we ever “judging according to the law” while “violating the law” in hidden ways (Matthew 23:28)?
2. Cultivate congregational practices that honor due process, transparency, and mercy (Matthew 18:15–17; Galatians 6:1).
3. Pray for rulers “that we may live peaceful and quiet lives in all godliness” (1 Timothy 2:2), asking that God restrain every form of unlawful authority.

Conclusion

Though the verb appears only once, Strong’s 3891 confronts every age with the peril of substituting human expediency for divine righteousness. The gospel answers that peril: Christ, “the Righteous One” (1 John 2:1), bore the curse of our law-breaking, grants forgiveness, and empowers His people to “fulfill the law of Christ” (Galatians 6:2)—rendering justice, loving mercy, and walking humbly with God (Micah 6:8).