Text -- Acts 5:1-28 (NET)

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He kept back for himself part of the proceeds with his wife’s knowledge; he brought only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of the land? 5:4 Before it was sold, did it not belong to you? And when it was sold, was the money not at your disposal? How have you thought up this deed in your heart? You have not lied to people but to God!” 5:5 When Ananias heard these words he collapsed and died, and great fear gripped all who heard about it. 5:6 So the young men came, wrapped him up, carried him out, and buried him. 5:7 After an interval of about three hours, his wife came in, but she did not know what had happened. 5:8 Peter said to her, “Tell me, were the two of you paid this amount for the land?” Sapphira said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great fear gripped the whole church and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico. 5:13 None of the rest dared to join them, but the people held them in high honor. 5:14 More and more believers in the Lord were added to their number, crowds of both men and women. 5:15 Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees), and they were filled with jealousy. 5:18 They laid hands on the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord opened the doors of the prison, led them out, and said, 5:20 “Go and stand in the temple courts and proclaim to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts at daybreak and began teaching. Now when the high priest and those who were with him arrived, they summoned the Sanhedrin– that is, the whole high council of the Israelites– and sent to the jail to have the apostles brought before them. 5:22 But the officers who came for them did not find them in the prison, so they returned and reported, 5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, we found no one inside.” 5:24 Now when the commander of the temple guard and the chief priests heard this report, they were greatly puzzled concerning it, wondering what this could be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts and teaching the people!” 5:26 Then the commander of the temple guard went with the officers and brought the apostles without the use of force (for they were afraid of being stoned by the people). 5:27 When they had brought them, they stood them before the council, and the high priest questioned them, 5:28 saying, “We gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood on us!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 5:1

Sold ( epōlēsen ).

Aorist active indicative again, for a single case.

Robertson: Act 5:2

Kept back ( enosphisato ).

First aorist middle indicative of nosphizō , old verb from nosphi , afar, apart, and so to set apart, to separate for oneself, but only here, Act 4:3; Tit 2:10 in the N.T.

Robertson: Act 5:2

His wife also being privy to it ( suneiduiēs kai tēs gunaikos ).

Genitive absolute with second perfect participle of sunoida , to know together with one, "his wife also knowing it together with him."

Robertson: Act 5:2

Brought a certain part ( enegkas meros tōi ).

Aorist active participle of pherō , for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

Robertson: Act 5:3

Filled ( eplērōsen ).

The very verb used of the filling by the Holy Spirit (Act 4:31). Satan the adversary is the father of lies (Joh 8:44). He had entered into Judas (Luk 22:3; Joh 13:27) and now he has filled the heart of Ananias with a lie.

Robertson: Act 5:3

To lie to the Holy Spirit ( pseusasthai se to pneuma to hagion ).

Infinitive (aorist middle) of purpose with accusative of general reference (se ) and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in Act 5:4(anthrōpois , men, tōi theōi , God). The Holy Spirit had been given them to guide them into truth (Joh 15:13).

Robertson: Act 5:4

Whiles it remained ( menon ).

Present active participle of mend, unsold, Peter means.

Robertson: Act 5:4

After it was sold ( prathen ).

First aorist passive of pipraskō , to sell.

Robertson: Act 5:4

How is that thou hast conceived ( Ti hoti ethou ).

Quid esto quod . See note on Luk 2:49. See also Act 5:9. Second aorist middle indicative second person singular of tithēmi . The devil filled his heart (Act 5:3), but all the same Ananias did it too and is wholly responsible.

Robertson: Act 5:5

Hearing ( akouōn ).

Present active participle of akouō , while hearing.

Robertson: Act 5:5

Fell down ( pesōn ).

Second aorist active participle of piptō , fell all of a sudden while listening.

Robertson: Act 5:5

Gave up the ghost ( exepsuxen ).

First aorist active indicative of ekpsuchō , late verb in lxx and Hippocrates, to breathe out, to expire. In the N.T. only here, Act 5:10; Act 12:23. It is needless to blame Peter for the death of Ananias. He had brought the end upon himself. It was the judgment of God. Physically the nervous shock could have caused the collapse.

Robertson: Act 5:6

The young men ( hoi neōteroi ).

Literally the younger men (contrast with hoi presbuteroi , the elder men). Same as neaniskoi in Act 5:10and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers.

Robertson: Act 5:6

Wrapped him round ( sunesteilan ).

First aorist active indicative of sustellō , old verb, to draw together, or contract (1Co 7:29), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.

Robertson: Act 5:7

And it was about the space of three hours after ( egeneto de hōs hōrōn triōn diastēma ).

Literally "Now there came an interval (diastēma , distance, space between) of about (hōs ) three hours."

Robertson: Act 5:7

When ( kai ).

This use of kai after egeneto is characteristic of Luke’ s style in the Gospel.

Robertson: Act 5:7

Not knowing ( mē eiduia ).

Feminine singular of second perfect active participle of oida . Mē usual negative of the participle in the Koiné .

Robertson: Act 5:8

For so much ( tosoutou ).

Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (Act 5:2). The use of ei in direct questions appears in Luke (Luk 13:23; Luk 22:49) as in the lxx like the Hebrew im and in Act 1:6; Act 19:2, etc.

Robertson: Act 5:9

Ye have agreed together ( sunephōnēthē humin ).

First aorist passive indicative of sumphōneō (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit"(Vincent).

Robertson: Act 5:9

To tempt the Spirit of the Lord ( peirasai to pneuma kuriou ).

Like "Thou shalt not tempt the Lord thy God."It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub.

Robertson: Act 5:9

The feet ( hoi podes ).

Graphic picture by Peter as he heard the steps of the young men at the door.

Robertson: Act 5:10

Immediately ( parachrēma ).

Hence her death was regarded as supernatural like that of Ananias.

Robertson: Act 5:10

By her husband ( pros ton andra autēs ).

Face to face to her husband.

Robertson: Act 5:11

Upon the whole church ( eph' holēn tēn ekklēsian ).

Here ekklēsia for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Mat 16:18), the other of the local body (Mat 18:17). In Act 7:38 it is used of the whole congregation of Israel while in Act 19:32 it is used of a public assembly in Ephesus. But already in Act 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of "assembly"disappears for "the church"were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

Robertson: Act 5:12

Were wrought ( egineto ).

Imperfect middle, wrought from time to time.

Robertson: Act 5:12

With one accord ( homothumadon ).

As already in Act 1:14; Act 2:46; Act 4:24 and later Act 7:57; Act 8:6; Act 12:20; Act 15:25; Act 18:21; Act 19:29, old adverb and only in Acts in the N.T. Here "all"is added. In Solomon’ s Porch again as in Act 3:11 which see.

Robertson: Act 5:13

Durst ( etolma ).

Imperfect active of tolmaō , old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check.

Robertson: Act 5:13

Join ( kollasthai ).

Present middle infinitive of kollaō , old verb to cleave to like glue as in Luk 15:15 which see. Seven times in Acts (Act 9:26; Act 10:28; Act 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers.

Robertson: Act 5:13

Howbeit the people ( all'̇̇ho laos ).

Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.

Robertson: Act 5:14

Were the more added ( māllon prosetithento ).

Rather (māllon ) instead of decrease as one might expect. Imperfect passive indicative of prostithēmi common mi verb, kept on being added.

Robertson: Act 5:14

Both of men and women ( andrōn te kai gunaikōn ).

The distinction between andres and gunaikes and to be considered in connection with andres in Act 4:4 which see.

Robertson: Act 5:15

Insomuch that ( hōste ).

With the present infinitive ekpherein and tithenai , regular Greek idiom for result.

Robertson: Act 5:15

Into the streets ( eis tas plateias ).

Supply hodous (ways), into the broad ways.

Robertson: Act 5:15

On beds and couches ( epi klinariōn kai krabattōn ).

Little beds (klinaria diminutive of klinē ) and camp beds or pallets (See note on Mar 2:4, Mar 2:9, Mar 2:11).

Robertson: Act 5:15

As Peter came by ( erchomenou Petrou ).

Genitive absolute with present middle participle.

Robertson: Act 5:15

At the least his shadow might overshadow ( kan hē skia episkiasei ).

Future active indicative with hina (common with hopōs in ancient Greek) and kan (crasis for kai ean =even if), even if only the shadow. The word for shadow (skia , like our "sky") is repeated in the verb and preserved in our "overshadow."There was, of course, no virtue or power in Peter’ s shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Mat 9:20; Mar 6:56; Joh 9:5) and the use of Paul’ s handkerchief (Act 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.

Robertson: Act 5:16

Came together ( sunērcheto ).

Imperfect middle, kept on coming.

Robertson: Act 5:16

Round about ( perix ).

Old adverb, strengthened form of peri , only here in the N.T.

Robertson: Act 5:16

Vexed ( ochloumenous ).

Present passive participle of ochleō , to excite a mob (ochlos ) against one, to trouble, annoy. Old word, only here in the N.T., though enochleō in Luk 6:18.

Robertson: Act 5:16

Were healed every one ( etherapeuonto hapantes ).

Imperfect passive, were healed one at a time, repetition.

Robertson: Act 5:17

Which is the sect of the Sadducees ( hē ousa hairesis tōn Saddoukaiōn ).

Literally, "the existing sect of the Sadducees"or "the sect which is of the Sadducees,"hē being the article, not the relative. Hairesis means a choosing, from haireomai , to take for oneself, to choose, then an opinion chosen or tenet (possibly 2Pe 2:1), then parties or factions (Gal 5:20; 1Co 11:19; possibly 2Pe 2:1). It is applied here to the Sadducees; to the Pharisees in Act 15:5; Act 26:5; to the Christians in Act 24:5-14; Act 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Act 4:1.). Now it is extended to "the apostles"as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

Robertson: Act 5:18

With jealousy ( zēlou ).

Genitive case. Old word from zeō , to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Act 13:45). Common in the epistles.

Robertson: Act 5:18

In public ward ( en tērēsei dēmosiāi ).

As in Act 4:3 only with dēmosiāi (public) added, in the public prison, perhaps not the "common"prison, but any prison is bad enough. In Act 5:19it is called "the prison"(tēs phulakēs ), the guardhouse.

Robertson: Act 5:20

And stand ( kai stathentes ).

First aorist passive participle (intransitive, ingressive aorist), take a stand. Bold and pictorial command.

Robertson: Act 5:20

All the words of this life ( panta ta rhēmata tēs zōēs tautēs ).

Not just a Hebraism for "all these words of life."Probably "this life"which the Sadducees deny and of which the angel is now speaking, this eternal life. (Joh 6:63, Joh 6:68; 1Co 15:19).

Robertson: Act 5:21

About daybreak ( hupo ton orthron ).

From ornumi , to stir up, to arouse, so the dawn (Luk 24:1; Joh 8:2). Old word, but in the N.T. only these three passages. "Under the dawn"or "about dawn." Sub lucem . The temple doors would be open for early worshippers and traffickers (Joh 2:14).

Robertson: Act 5:21

Taught ( edidaskon ).

Imperfect active, began to teach.

Robertson: Act 5:21

The council ( to sunedrion ).

The Sanhedrin.

Robertson: Act 5:21

The senate ( tēn gerousian ).

From gerōn , an old man, just as the Latin senatus is from senex , old. Like the gerontes in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of "and"(kai ) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all.

Robertson: Act 5:21

To the prison house ( eis to desmōtērion )

, another word for prison (tērēsis dēmosia in Act 5:18, hē phulakē in Act 5:19). See also Act 5:22, Act 5:23, Act 5:25. This from desmos , bond, and tēreō , to keep, place where bound men are kept.

Robertson: Act 5:22

The officers ( hoi hupēretai ).

Under-rowers, literally (Mat 5:25). The servants or officers who executed the orders of the Sanhedrin.

Robertson: Act 5:22

Shut ( kekleisōmenon ).

Perfect passive participle of kleiō . Shut tight.

Robertson: Act 5:22

Standing at the doors ( hestōtas epi tōn thurōn ).

Graphic picture of the sentinels at the prison doors.

Robertson: Act 5:24

They were much perplexed ( diēporoun ).

Imperfect active of diaporeō old verb by Luke only in the N.T. See note on Act 2:12. They continued puzzled.

Robertson: Act 5:24

Whereunto this would grow ( tōi an genoito touto ).

More exactly,

Robertson: Act 5:24

As to what this would become.

Second aorist middle optative of ginomai with an , the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on."The indirect question simply retains the optative with an (Robertson, Grammar , pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

Robertson: Act 5:26

Brought ( ēgen ).

Imperfect active of agō , was bringing (leading), slowly no doubt, and solemnly.

Robertson: Act 5:26

But without violence ( ou meta bias ).

Literally, not with violence.

Robertson: Act 5:26

For they feared ( ephobounto gar ).

Imperfect middle, still feared, kept on fearing.

Robertson: Act 5:26

Lest they be stoned ( mē lithasthōsin ).

Negative purpose with mē (like hina mē ), probably with "not with violence,"though possible with "they feared."They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of lithazō (from lithos , stone), old verb to pelt with stones (Act 14:19; Joh 10:31-33).

Robertson: Act 5:27

They set them ( estēsan ).

First aorist active indicative (transitive) of histēmi .

Robertson: Act 5:28

We straitly charged ( Paraggeliāi parēggeilamen ).

Like the Hebrew idiom (common in the lxx), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in Luk 22:15). Somewhat like the cognate accusative. The command referred to occurs in Act 4:17, Act 4:18 and the refusal of Peter and John in Act 4:20.

Robertson: Act 5:28

To bring upon us ( epagagein eph' hēmās ).

Note repetition of epi . Second aorist active infinitive of epagō , old verb, but in the N.T. only here and 2Pe 2:1, 2Pe 2:5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Mat 27:25). Paul tried to save the Jews (Act 18:6; Act 22:20). "

Robertson: Act 5:28

This man

"(tou anthrōpou toutou ). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

Vincent: Act 5:2

Kept back ( ἐνοσφίσατο )

Only here, Act 5:3, and Tit 2:10, where it is rendered purloining. From νόσφι , aloof , apart . The verb means to set apart for one's self; hence to appropriate wrongfully .

Vincent: Act 5:3

To lie to ( ψεύσασθαι )

Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occults in Act 5:4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.

Vincent: Act 5:4

Whiles it remained, was it not thine own ( οὐχὶ μένον ? σοὶ ἔμενε )

A play on the words. Lit., remaining, did it not remain to thee? Rev., very happily, whiles it remained, did it not remain thine own?

Vincent: Act 5:4

Conceived ( ἔθου )

Lit., put or fixed. Wherefore didst thou fix this deed in thy heart ? - i.e., resolve upon it.

Vincent: Act 5:5

Gave up the ghost ( ἐξέψυξε )

Used by Luke only. A rare word, occurring in the Septuagint, and in medical writers. See Eze 21:7, " Every spirit shall faint. " See, also, on failing, Luk 21:26.

Vincent: Act 5:6

Wound him up ( συνέστειλαν )

Better, as Rev., wrapped him round. The verb means to draw together, or draw in; hence used for shortening sail, reducing expenses, lowering or humbling a person. In 1Co 7:29, it occurs in the phrase, " the time is short (συνεσταλμένος , Rev., properly, shortened );" i.e., drawn together, contracted. In the sense of wrapping up it is found in Aristophanes, of wrapping cloaks or garments about one; also of tucking up the garments about the loins, as a preparation for service. In the sense of shrouding for burial, it occurs in Euripides (" Troades," 382): " They were not shrouded (συνεπεστάλησαν ) by the hands of a wife." In medical language, of bandaging a limb; of the contraction of tumors, and of organs of the body, etc. Some, however, as Meyer, refer the word here to the pressing together of the dead man's limbs.

Vincent: Act 5:8

Answered

" The woman, whose entrance into the assembly of the saints was like a speech" (Bengel).

Vincent: Act 5:8

For so much ( τοσούτου )

Perhaps pointing to the money still lying at his feet.

Vincent: Act 5:9

Ye have agreed together ( συνεφωνήθη ὑμῖν )

The verb is passive. Lit., was it agreed by you . The figure in the word is that of concord of sounds. Your souls were attuned to each other respecting this deceit. See on music, Luk 15:25.

Vincent: Act 5:9

To tempt ( πειράσαι )

To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on Act 5:3.

Vincent: Act 5:9

The feet

Graphic. The steps of the young men returning from the burial are heard at the door.

Vincent: Act 5:12

Were wrought ( ἐγένετο )

The best texts read ἐγίνετο the imperfect, were being wrought from time to time.

Vincent: Act 5:12

All

The whole body of believers.

Vincent: Act 5:13

The rest

Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretences.

Vincent: Act 5:13

Join himself ( κολλᾶσθαι )

See on Luk 15:15; and Luk 10:11. In all but two instances (Rom 12:9; 1Co 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have " joined himself" to the chariot of the Ethiopian prince (Act 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Act 9:26); and the fact that certain persons " clave to" Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1Co 6:16.

Vincent: Act 5:14

Were added ( προσετίθεντο )

Imperfect: kept being added .

Vincent: Act 5:15

Couches ( κραββάτων )

See on Mar 2:4.

Vincent: Act 5:15

The shadow of Peter passing by

But the proper rendering is, as Peter passed by, his shadow might, etc.

Vincent: Act 5:18

In the common prison ( ἐν τηρήσει δημοσίᾳ )

Incorrect. Τήρησις is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in Act 4:3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse (τῆς φυλακῆς ). Rev., therefore, correctly, in public ward.

Vincent: Act 5:19

By night ( διὰ τῆς νυκτὸς )

More correctly, during the night: διά , in the course of. Compare Act 16:9.

Vincent: Act 5:20

Stand

Compare Act 2:14; and see on Luk 18:11; and Luk 19:8.

Vincent: Act 5:20

Of this life

The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as 1Co 15:19. Compare Joh 6:63, Joh 6:68. Not equivalent to these words of life.

Vincent: Act 5:21

Early in the morning ( ὑπὸ τὸν ὄρθρον )

Ὑπό , beneath, is often used in the sense of just about, or near. Ὄρθρον , is from ὄρνυμι , to cause to arise: the dawn. See on Luk 24:1. Render as Rev., about daybreak.

Vincent: Act 5:21

Taught ( ἐδίδασκον )

Imperfect: began teaching.

Vincent: Act 5:21

The council ( συνέδριον )

The Sanhedrim.

Vincent: Act 5:21

The senate ( γερουσίαν )

From γέρων , an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer γέροντες are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders , consisting of thirty members, with the two kings. " The well-known term," as Meyer remarks, " is fittingly transferred from the college of the Greek gerontes to that of the Jewish presbyters." They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council ( all the senate ) of the representatives of the people.

Vincent: Act 5:21

Prison ( δεσμωτήριον )

Still another word for prison. Compare Act 5:18, Act 5:19. Rev., prison-house . The different words emphasize different aspects of confinement. Τήρησις is keeping, as the result of guarding. See on Act 5:18. Φυλακή emphasizes the being put under guard, and δεσμωτήριον the being put in bonds .

Vincent: Act 5:22

Officers ( ὑπηρέται )

See on Mat 5:25.

Vincent: Act 5:24

They doubted ( διηπόρουν )

See on Luk 9:5. Rev., were much perplexed, giving the force of διά , thoroughly at a loss. Compare Luk 24:4.

Vincent: Act 5:28

Did not

The best texts omit οὐ , not, and the question.

Vincent: Act 5:28

We straitly charged

So Rev. (παραγγελίᾳ παρηγγείλαμεν ) . Lit., we charged you with a charge. See on Luk 22:15, with desire I have desired.

Vincent: Act 5:28

Intend ( βούλεσθε )

Or ye want. See on willing, Mat 1:19.

Vincent: Act 5:28

This man's

The phrase is remarkable as furnishing the first instance of that avoidance of the name of Christ which makes the Talmud, in the very same terms, refer to him most frequently as Peloni= , " so and so."

Wesley: Act 5:1

It is certain, not a believer, for all that believed were of one heart and of one soul: probably not baptized; but intending now to offer himself for baptism.

Wesley: Act 5:2

As if it had been the whole: perhaps saying it was so.

Wesley: Act 5:3

Who is in us.

Wesley: Act 5:3

Here was the first instance of it. This was the first attempt to bring propriety of goods into the Christian Church.

Wesley: Act 5:4

It is true, whosoever among the Christians (not one excepted) had houses or lands, sold them, and laid the price at the feet of the apostles. But it was in his own choice to be a Christian or not: and consequently either to sell his land, or keep it. And when it was sold, was it not in thy power? - For it does not appear that he professed himself a Christian when he sold it.

Wesley: Act 5:4

So profanely to dissemble on so solemn an occasion? Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears: since lying to him, Act 5:3, is lying to God.

Wesley: Act 5:5

And this severity was not only just, considering that complication of vain glory, covetousness, fraud, and impiety, which this action contained: but it was also wise and gracious, as it would effectually deter any others from following his example. It was likewise a convincing proof of the upright conduct of the apostles, in managing the sums with which they were intrusted; and in general of their Divine mission. For none can imagine that Peter would have had the assurance to pronounce, and much less the power to execute such a sentence, if he had been guilty himself of a fraud of the same kind; or had been belying the Holy Ghost in the whole of his pretensions to be under his immediate direction.

Wesley: Act 5:7

How precious a space! The woman had a longer time for repentance.

Wesley: Act 5:8

Naming the sum.

Wesley: Act 5:10

This is the first time it is mentioned: and here is a native specimen of a New Testament Church; which is a company of men, called by the Gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship, and disciplined by the death of Ananias and Sapphira.

Wesley: Act 5:12

All the believers.

Wesley: Act 5:13

No formalists or hypocrites, durst join themselves - In an outward show only, like Ananias and Sapphira.

Wesley: Act 5:14

But so much the more were true believers added, because unbelievers kept at a distance.

Wesley: Act 5:17

and the sect of the Sadducees - A goodly company for the priest! He, and these deniers of any angel or resurrection, were filled with zeal - Angry, bitter, persecuting zeal.

Wesley: Act 5:20

That is, these words of life: words which show the way to life everlasting.

Wesley: Act 5:23

The angel probably had shut the doors again.

Wesley: Act 5:24

They were even at their wits' end. The world, in persecuting the children of God, entangle themselves in numberless difficulties.

Wesley: Act 5:28

See the poor cunning of the enemies of the Gospel. They make laws and interdicts at their pleasure, which those who obey God cannot but break; and then take occasion thereby to censure and punish the innocent, as guilty.

Wesley: Act 5:28

An artful and invidious word. The apostles did not desire to accuse any man. They simply declared the naked truth.

JFB: Act 5:2

The coolness with which they planned the deception aggravated the guilt of this couple.

JFB: Act 5:2

Pretending it to be the whole proceeds of the sale.

JFB: Act 5:3-6

"why . . . fill--"why hast thou suffered him to fill"

JFB: Act 5:3-6

So criminally entertaining his suggestion? Compare Act 5:4, "why hast thou conceived this thing in thine heart?" And see Joh 13:2, Joh 13:27.

JFB: Act 5:3-6

To men under His supernatural illumination.

JFB: Act 5:4

From which we see how purely voluntary were all these sacrifices for the support of the infant community.

JFB: Act 5:4

To men so entirely the instruments of the directing Spirit that the lie was rather told to Him: language clearly implying both the distinct personality and the proper divinity of the Holy Ghost.

JFB: Act 5:5

On those without the Christian circle; who, instead of disparaging the followers of the Lord Jesus, as they might otherwise have done on the discovery of such hypocrisy, were awed at the manifest presence of Divinity among them, and the mysterious power of throwing off such corrupt matter which rested upon the young Church.

JFB: Act 5:6

Some of the younger and more active members of the church, not as office-bearers, nor coming forward now for the first time, but who probably had already volunteered their services in making subordinate arrangements. In every thriving Christian community such volunteers may be expected, and will be found eminently useful.

JFB: Act 5:7-11

Naming the sum.

JFB: Act 5:9

(See on Act 5:2).

JFB: Act 5:9

Try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence.

JFB: Act 5:9

How awfully graphic!

JFB: Act 5:10

The later Jews buried before sunset of the day of death.

JFB: Act 5:11

This effect on the Christian community itself was the chief design of so startling a judgment; which had its counterpart, as the sin itself had, in Achan (Jos. 7:1-26), while the time--at the commencement of a new career--was similar.

JFB: Act 5:12

(See on Joh 10:23).

JFB: Act 5:13-16

Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.

JFB: Act 5:15

"in every street."

JFB: Act 5:15

The words denote the softer couches of the rich and the meaner cribs of the poor [BENGEL].

JFB: Act 5:15

Compare Act 19:12; Luk 8:46. So Elisha. Now the predicted greatness of Peter (Mat 16:18), as the directing spirit of the early Church, was at its height.

JFB: Act 5:17-23

See on Act 4:1 for the reason why this is specified.

JFB: Act 5:19

The same night.

JFB: Act 5:20

Beautiful expression for that Life in the Risen One which was the burden of their preaching!

JFB: Act 5:21

How self-possessed! the indwelling Spirit raising them above fear.

JFB: Act 5:21

An unusually general convention, though hastily summoned.

JFB: Act 5:23

The reverse of the miracle in Act 16:26; a similar contrast to that of the nets at the miraculous draughts of fishes (Luk 5:6; Joh 21:11).

JFB: Act 5:24-26

"were in perplexity."

JFB: Act 5:26

Hardened ecclesiastics, all unawed by the miraculous tokens of God's presence with the apostles, and the fear of the mob only before their eyes!

JFB: Act 5:27-28

Noble testimony to the success of their preaching, and (for the reason mentioned on Act 4:4) to the truth of their testimony, from reluctant lips!

JFB: Act 5:28

They avoid naming Him whom Peter gloried in holding up [BENGEL]. In speaking thus, they seem to betray a disagreeable recollection of their own recent imprecation, His blood be upon us," &c. (Mat 27:25), and of the traitor's words as he threw down the money, "I have sinned in that I have betrayed innocent blood" (Mat 27:4).

Clarke: Act 5:1

But a certain man named Ananias - Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, etc., their names are written in the dust. The import of his name, חנניה chananiyah , the grace or mercy of the Lord, agrees very ill with his conduct.

Clarke: Act 5:2

Kept back part of the price - Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτημα, (of what kind we know not), which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin.

Clarke: Act 5:3

Why hath Satan filled thine heart - The verb πληροειν, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, etc., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices

Clarke: Act 5:3

To lie to the Holy Ghost - Ψευσασθαι το Πνευμα το Ἁγιον, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is God

Clarke: Act 5:3

To keep back part of the price - Νοσφισασθαι απο της τιμης . The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.

Clarke: Act 5:4

Whiles it remained, was it not thine own? - See the note on Act 5:2, and see that also on Act 2:44 (note).

Clarke: Act 5:5

Fell down, and gave up the ghost - Πεσων εξεψυξε, Falling down, he expired, breathed his last: "Gave up the ghost"is a very improper translation here. See the notes on Gen 25:8, and on Mat 27:50 (note). Two things may be remarked here

1.    That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment

2.    That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church.

Clarke: Act 5:6

The young men arose - Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion

Clarke: Act 5:6

Buried him - This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial.

Clarke: Act 5:9

To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person.

Clarke: Act 5:10

Yielded up the ghost - See Act 5:5. It was not by Peter’ s words, nor through Peter’ s prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, 1Jo 5:16, calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God’ s displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just.

Clarke: Act 5:11

Great fear came upon all the Church - This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the observations at the end of Matthew 16 (note). It has been properly observed that we have in this place a native specimen of a New Testament Church

1.    Called by the Gospel

2.    grafted into Christ by baptism

3.    animated by love

4.    united by all kinds of fellowship

5.    and disciplined by the exemplary punishment of hypocrites

See Dodd.

Clarke: Act 5:12

By the hands of the apostles - This verse should be read with the 15th, to which it properly belongs

Clarke: Act 5:12

Solomon’ s porch - See the note on Joh 10:23.

Clarke: Act 5:13

And of the rest, durst no man join him self to them - Who were these called the rest, των λοιπων ? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honor upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles’ doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Act 5:17.

Clarke: Act 5:14

And believers were the more added to the Lord - Believers

1.    Those who credited the Divine mission of Christ

2.    That he was the Messiah

3.    That he died for their sins

4.    That he rose again

5.    That he ascended into heaven

6.    That he sent down the gift of the Holy Spirit

7.    That he ever appeared in the presence of God for them

8.    That it was he who gives repentance and remission of sins. And

9.    He by whom the world is to be judged

These were simple articles, of the truth of which they had the fullest evidence.

Clarke: Act 5:15

Insomuch that they brought forth the sick - This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th

Clarke: Act 5:15

Act 5:11. And great fear came upon all the Church, and upon as many as heard these things

Act 5:13. And of the rest durst no man join himself to them; but the people magnified them

Act 5:14. And believers were the more added to the Lord, both men and women

Act 5:12. (last clause.) And they were all with one accord in Solomon’ s porch

Act 5:12. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people

Act 5:15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, etc., etc

How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed

That - the shadow of Peter passing by - I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening), they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people’ s minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favor of the wonderful efficacy of relics! For, says he, "if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!"Now, before this conclusion can be valid, it must be proved

1.    That the shadow of Peter did actually cure the sick

2.    That this was a virtue common to all the apostles

3.    That all eminent saints possess the same virtue

4.    That the bones, etc., of the dead, possess the same virtue with the shadow of the living

5.    That those whom they term saints were actually such

6.    That miracles of healing have been wrought by their relics

7.    That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done

I think there is not sufficient evidence here that Peter’ s shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle

After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis ; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading.

Clarke: Act 5:16

Sick folks, and them which were vexed with unclean spirits - Here it is evident that sick people are distinguished from those who were vexed with unclean spirits; and therefore they were not one and the same thing. The same distinction is made Mat 4:24; Mat 10:1; Mar 1:32, Mar 1:34; Mar 16:17, Mar 16:18; and Luk 4:40, Luk 4:41; Luk 7:21.

Clarke: Act 5:17

The high priest - and - the sect of the Sadducees - Αἱρεσις των Σαδδουκαιων, The heresy of the Sadducees. In this place, as well as in several others, the word αἱρεσις, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Αἱρεσις, heresy, comes from αἱρεω, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραιων αἱρεσις, the heresy of the Nazarenes, Act 24:5; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, Act 24:14; and it was according to the strictest Hersey in the Jewish Church, ακριβεστατην αἱρεσιν, that St. Paul lived before his conversion, Act 26:5; and we find, from Act 28:22, that the whole Church of Christ was termed this heresy, ταυτης αἱρεσεως, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, etc. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests’ power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics

Clarke: Act 5:17

Were filled with indignation - Ζηλου, With zeal. Ζηλος, from ζεω, to be hot, and λα or λιαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not be surprised that the Sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on Act 4:2 (note).

Clarke: Act 5:18

Put them in the common prison - It being too late in the evening to bring them to a hearing. To this verse the Codex Bezae adds, και επορευθη εἱς ἑκαστος εις τα ιδια, And each of them went to his own house.

Clarke: Act 5:19

But the angel of the Lord - opened the prison doors - This was done

1.    To increase the confidence of the apostles, by showing them that they were under the continual care of God; and

2.    To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel

This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

Clarke: Act 5:20

All the words of this life - All the doctrines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another periphrasis for Gospel. Go to the temple - the most public place, and speak to the people - who come there to worship according to the law, the words of this life - the whole doctrine of salvation from sin and death; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.

Clarke: Act 5:21

Called the council together - Συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known.

Clarke: Act 5:23

The prison truly found we shut - All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!

Clarke: Act 5:24

They doubted of them whereunto this would grow - They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.

Clarke: Act 5:25

Then came one and told them - While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!

Clarke: Act 5:26

Brought them without violence - On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord’ s sake, and so cheerfully went with them, trusting in the Lord their God.

Clarke: Act 5:28

Did not we straitly command you - Ου παραγγελιᾳ παρηγγειλαμεν, With commanding did we not command you; a Hebraism - another proof of the accuracy and fidelity of St. Luke, who seems always to give every man’ s speech as he delivered it; not the substance, but the very words. See Act 4:17

Clarke: Act 5:28

Not teach in this name? - That is, of Jesus as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses

Clarke: Act 5:28

Intend to bring this men’ s blood upon us - You speak in such a way of him to the people as to persuade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us.

Calvin: Act 5:1

1. Those things which Luke hath reported hitherto did show that that company, which was gathered together under the name of Christ, was rather a company of angels than of men, Moreover, that was incredible virtue, that the rich men did despoil themselves of their own accord, not only of their money, but also of their land, that they might relieve the poor. But now he showeth that Satan had invented a shift to get into that holy company, and that under color of such excellent virtue; for he hath wonderful wiles of hypocrisy to insinuate himself. This way doth Satan assault the Church, when as he cannot prevail by open war. But we must specially in this place have respect unto the drift of the Holy Ghost. For in this history he meant to declare, first, how acceptable singleness of heart is to God, and what an abomination hypocrisy is in his sight; secondly, how greatly he alloweth [approves] the holy and pure policy and govermnent of his Church. For this is the principal point, the punishment wherewith punished Ananias and his wife. As the greatness thereof did at that time terrify them all, so it is unto us a testimony that God cannot abide this unfaithfulness, when as bearing a show of holiness where there is none, we do mock him contemptibly. For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church with a reigned offering. Yet there were more evils packed under this dissimulation: the contempt of God, whom he feareth not, though he knew his wickedness; sacrilegious defrauding, because he keepeth back part of that which he professeth to be holy to God; perverse vanity and ambition, because he vaunteth himself in the presence of men, without having any respect unto God’s judgment; want of faith, because he would never have gone this way to work, unless he had mistrusted God; the corrupting of a godly and holy order; furthermore, the hypocrisy itself was a great offense of itself. ²³⁷ The fact of Ananias did bear a goodly show, ²³⁸ although he had given only the half of his land. Neither is this a small virtue, for a rich man to bestow the half of his goods upon the poor; but the sacrifices of the ungodly are an abomination to God, (Pro 15:8;) neither can any thing please him where the singleness of heart is wanting. For this cause is it that Christ maketh more account of the two mites offered by the widow, than of the great sums of others, who of their great heaps gave some part, (Luk 21:2.) This is the cause why God doth show an example of such sharp punishment in Ananias. Now, let us note every point by itself. He laid it at the feet of the apostles. Lo, what ambition doth! Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. In the meanwhile, he doth not consider that he lieth and deceiveth in the sight of God, and that God will punish this lie. So it is, that he honoreth the apostles’ feet more than God’s eyes. Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders; ²³⁹ and it is not without cause that Christ saith, that it is profitable for us when we give our alms, to have the left hand ignorant of that which the right hand doth.

Calvin: Act 5:3

3.And Peter said How did Peter know Ananias’ fraud (and purloining?) Undoubtedly by the revelation of the Spirit. Therefore, Luke signifieth unto us, that the apostles did after a sort represent God’s person, and supply his room. If the Spirit of God, by the mouth of a mortal man, do so sore urge an hypocrite, being otherwise painted with the beautiful color of virtues, how shall the reprobate abide the voice of God himself, with the sound of the trumpet, when they shall appear before his judgment-seat? Furthermore, Peter pointeth out the cruelness and horribleness of the offense ²⁴⁰ by his question, when he saith, that Satan had filled the heart of Ananias. For there is no man whose heart is not pricked with the pricks of Satan, and all men are also many ways tempted, yea, these temptations pierce into their minds; but where Satan possesseth the heart, he reigneth in the whole man, having, as it were, expelled God. This is a sign of a reprobate, to be so addicted and given over to Satan, that the Spirit of God hath no place. That which followeth afterward concerning lying may have a double sense; either that he did falsely bear a show of the Spirit, or that he lied against the Spirit. And, indeed, it is word for word mentiri Spiritum; but forasmuch as the Greek word [ψευδεσθαι ] is joined with a double accusative case and that doth better agree with the text [context,] I am rather of this mind, that Ananias is reprehended, because he did lie falsely to the Holy Ghost. Which he confirmeth shortly after, when he upbraideth this unto him, that he hath lied unto God, and not unto men. Wherefore we must take great heed, that hypocrisy reign not in us, which hath this wickedness proper to it, to go about to deceive God, and, as it were cornicum oculos configere. To go about to make blind those which are most wise; ²⁴¹ which cannot be without a disloyal and unseemly mock. Wherefore it is not without cause that Peter saith, that where this cometh to pass the heart is possessed of Satan. For who durst (unless he were void of reason) so blaspheme God? Therefore Peter asketh him as of some wonder, because such blindness is horrible.

Calvin: Act 5:4

4.Did it not remaining This amplifieth the offense because he sinned, being enforced by no necessity. For seeing it is no just or lawful excuse to have been provoked by some other means, how much worse is it to run headlong unto wickedness willingly, and, as it were of set purpose to pull down God’s vengeance? We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money; because in the second member, the field which was sold is taken for the price itself. Therefore he should nevertheless have been counted faithful, though he had kept that which was his own. Whereby it appeareth that they are men destitute of their right wits, who say that it is not lawful for the faithful to have anything of their own.

Thou hast not lied to men, but to God Although the words be diversely construed, yet do I not doubt but that this confirmeth the former sentence. For hypocrites do so enwrap themselves in so many shifts, that they think they have nothing to do with God. And Peter speaketh thus expressly, because Ananias had deceived the Church. But he ought to have considered, that

“where two or three be gathered together in the name of Christ, he is present there as the chief governor,”
(Mat 18:20;)

yea, he ought to have behaved himself no otherwise in that assembly, than if he should have seen God with his eyes. For seeing that God will reign in the Church, if we give him any reverence, we must reverence that rule and government religiously which he exerciseth by his Word. The apostles were indeed men, but not private men, because God had put them in his stead. Furthermore, we must note, that he saith that he lieth to God who doth lie to the Holy Ghost. For the divinity of the Holy Ghost is manifestly proved by this form of speech. In like sort Paul saith, “Ye are the temples of God, because his Spirit dwelleth in you,” (1Co 3:16.)

Calvin: Act 5:5

5.When Ananias heard these things The death of Ananias doth, indeed, declare and prove the force of the word, which Paul cloth highly extol; to wit, that it is the savor of death unto death to those which perish, (2Co 2:16.) He speaketh, indeed, of the spiritual death of the soul, but there was a visible sign in the body of Ananias of that punishment which cannot be seen with the eyes of men. He was not slain with sword, by force, nor hand, but was stricken dead with the only hearing of the voice. When we hear this, let the threatenings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,

“He shall slay the wicked with the breath of his mouth.”
(Isa 11:4,)

doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19^th chapter of the First to the Corinthians, (verse 10.) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Act 13:8.) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias’ sin in their own and not in God’s balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the beginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.

And there came great fear This was the Lord’s purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished. ²⁴²

Calvin: Act 5:7

7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dissemble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter’s interrogation that their guile was found out.

Calvin: Act 5:8

8.Tell me We see that God doth not by and by ²⁴³ punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. ²⁴⁴ For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant ²⁴⁵ inviting unto repentance. But she, in holding on so carelessly, ²⁴⁶ doth declare that she was incurable, because she is touched with no fear of God.

And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come ²⁴⁷ stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. ²⁴⁸ Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10^th chapter of the First to the Corinthians, verse 5.

Calvin: Act 5:9

9.To tempt the Spirit He uttereth the same thing in other words which he had said before; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.

Calvin: Act 5:11

11.And there came fear He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.

Calvin: Act 5:12

12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural ²⁴⁹ office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily ²⁵⁰ Luke saith that the Church was increased by miracles, because they serve for faith, ²⁵¹ (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semblance.) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.

And they were all with one accord He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers’ sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, ²⁵² neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.

Calvin: Act 5:13

13.And of other durst no man This was the second fruit of the miracles, in that these which believed not, being convict with the excellent power of God, dare not despise the apostles, but are rather enforced to reverence the Church. Yet that might seem an absurd thing, that being terrified with miracles, they flee from God and his people. I answer, that they were letted through their own fault from coming; and it is not to be doubted but that God doth call us unto himself by miracles. Therefore, whosoever they be that go not so far, as willingly to embrace the grace of God which shineth in them, they are letted and hindered by their own perverse and evil conscience. Yet this is some fruit, in that God wringeth some fear out of them; although Luke doth ascribe this not only to the miracle, but rather comprehendeth all together which might serve to the increasing of the dignity of the Church. For all things were so ordered, that there shined there a certain divine majesty; for they did no less differ from the other than angels from men.

For there is a certain secret majesty in holy discipline and in sincere godliness, which doth even fast bind the wicked whether they will or no. But we know not at this day of what sort the same is; yea, rather, we cause ourselves to be despised together with the gospel, through our profane liberty of evil living. Furthermore, the punishment of Ananias and his wife did not a little terrify the wicked, and keep them from breaking in unadvisedly into the company of those men, where God had showed himself so sharp a Judge. Yet we must note that he speaketh of men which were indifferent in this place, and of those which were not of the worst sort; for there were at that time many at Jerusalem, whom neither the reverence of signs, neither yet of the angelic holiness of the godly, could move. Therefore Luke meaneth moderate men, in whom there are some seed of the fear of God; like as we see at this day certain, whom the vanity of the world keepeth back from submitting their necks unto the yoke of Christ; yet because they smell out some divine thing in our doctrine, ²⁵³ they dare not despise the same; yet we may see also in what deadly grins [gins] Satan insnareth all those which have not the Spirit of Christ, that they do not only fear to provide for themselves, but purposely avoid those remedies which are offered them unto salvation. They both see and allow those things which are both holy and profitable, and yet, notwithstanding, they are either carried headlong unto things which are worse, or else they wax drowsy in their filthiness.

Calvin: Act 5:15

15.The shadow of Peter, as he came The Papists abuse this text, [as a pretexts] not only to the end they may commend reigned miracles, which they say are done at the graves of martyrs, but also that they may boast of their relics. Why (say they) shall not the grave, or garment, the touching of the bones of Peter, have power to heal, as well as his shadow had this power? I answer, we must not by and by think that that is right which Luke saith was done by ignorant men, and those which knew not the pure faith. Yet we have a more certain answer in readiness than this. For the apostles were endued with such power for this cause, because they were ministers of the gospel. Therefore they used this gift, inasmuch as it served to further the credit of the gospel; yea, God did no less show forth his power in their shadow than in their mouth. Those miracles whereof the Papists babble are so unlike to these, that they are rather altogether contrary. For this is the end of their miracles, to lead away the world from Christ unto saints.

Calvin: Act 5:17

17. Luke hath hitherto declared that the Church was wonderfully increased, that it was furnished ²⁵⁴ with divers gifts, that it excelled in miracles; finally, that the kingdom of Christ did flourish there by all means. Now he beginneth to show that the fury of the wicked was kindled with these things, so that they raged sorer afresh. ²⁵⁵ Whence we may gather with what blind fury and rage Satan driveth them forward, when as they are so little terrified with such evident power of God, that they run headlong more boldly, and with greater force, and bend all their force, as it were, to overthrow the very heaven. As this so great blindness is a horrible punishment of Almighty God, so ought it to teach all men to submit themselves betimes to God, lest that they themselves, being taken with the spirit of giddiness, (whilst they run against the hand of God,) be broken in pieces with the same. Nevertheless, let us know that God will so increase his Church with spiritual good things, that yet, notwithstanding, he suffereth the same to be vexed of the wicked. Therefore we must alway be ready for the combat; for our estate at this day is not unlike to theirs. Especially the knowledge of the gifts of God, whereby he testifieth that he is present with us, ought to encourage us, lest the fury and boldness of the wicked do terrify and dismay us. For this is no small comfort, when we know that God is present with us.

Which were with him He meaneth those which were most familiar, and the highest linked in friendship with the chief priest, whose counsel he was wont to use, and whom he had, being, as it were, gathered and culled out of the whole order, not for judgment, or discretion, but for the love of his faction; as they did then contend among themselves shamelessly, like mortal enemies. Furthermore, Luke saith again, that the Sadducees did bear the greatest swing at that day; to the end we may know that the government was then confused with horrible wasteness; ²⁵⁶ when as such a sect could bear rule. But God suffered the synagogue to be drowned in such extreme reproach, after that he had separated his Church from it, to the end they might have the less excuse, who despising the gospel, did continue in such a sink of filthiness. In the mean season, what did enforce and drive forward those swine, who were touched with no care of the life to come, save only mere ambition, and desire to keep that lordship and pre-eminence which they had gotten?

They were filled with zeal I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unadvised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own consciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. ²⁵⁷ So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, ²⁵⁸ to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved ²⁵⁹ unadvisedly.

Calvin: Act 5:19

19.The angel of the Lord The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God’s love towards us, that the creatures of all other most noble are appointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.

Calvin: Act 5:20

20.Speak in the temple This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.

The words of this life A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Rom 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new revelation of Christ wherein they had life present.

Calvin: Act 5:21

21.And when the chief priest came The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity ²⁶⁰ do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circumstances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.

These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out ²⁶¹ the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, ²⁶² to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, ²⁶³ yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a representing of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abominations with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2Co 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.

He brought them without violence We have spoken somewhat before of the captain of the temple. For I do not think ²⁶⁴ that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.

Calvin: Act 5:28

28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, ²⁶⁵ because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, ²⁶⁶ that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; ²⁶⁷ he abuseth his authority tyrannously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: “He which despiseth you despiseth me,” (Luk 10:16;) and thereupon he concludeth that we will rebel ²⁶⁸ against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.

Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?

Defender: Act 5:4

In Act 5:3, Peter said that Ananias had lied to the Holy Ghost: in Act 5:4, he said that Ananias had lied to God. Thus, God and the Holy Ghost are used synonymously, showing clearly that the Holy Spirit is God."

Defender: Act 5:17

Strangely, the chief priests were all members of the Sadducees, the religious party which (like the pagan nations around them) denied the doctrine of resurrection. Therefore, they were increasingly furious at the effectiveness of the powerful preaching of the resurrection by the apostles (Act 4:33; Act 6:7)."

Defender: Act 5:20

Regardless of opposition or difficulties, the Lord expects His people to stand - that is, to take a stand, once and for all (Eph 6:13, Eph 6:14) - and to speak - to speak all the words of this life, just as the apostles "spake the word of God with boldness" (Act 4:31)."

TSK: Act 5:1

Cir, am 4038, ad 34, Lev 10:1-3; Jos 6:1; Mat 13:47, Mat 13:48; Joh 6:37; 2Ti 2:20

TSK: Act 5:2

kept : Jos 7:11, Jos 7:12; 2Ki 5:21-25; Mal 1:14, Mal 3:8, Mal 3:9; Joh 12:6; 1Ti 6:10; 2Pe 2:14, 2Pe 2:15

his : Act 5:9

laid : Act 4:34, Act 4:35, Act 4:37; Mat 6:2, Mat 6:3, Mat 23:5; Phi 2:3

TSK: Act 5:3

why : Gen 3:13-17; 1Ki 22:21, 1Ki 22:22; 1Ch 21:1-3; Mat 4:3-11, Mat 13:19; Luk 22:3; Joh 13:2, Joh 13:27; Eph 6:11-16; Jam 4:7; 1Pe 5:8; Rev 12:9-11

lie to : or, deceive, Act 5:9; Job 22:13; Psa 94:7-9; Isa 29:15; Jer 23:24; Hos 11:12

to keep : Num 30:2; Deu 23:21; Pro 20:25; Ecc 5:4; Rom 2:21, Rom 2:22

TSK: Act 5:4

was it not thine : Exo 35:21, Exo 35:22, Exo 35:29; 1Ch 29:3, 1Ch 29:5, 1Ch 29:9, 1Ch 29:17; 1Co 8:8, 1Co 9:5-17; Phm 1:14

why : Act 8:21, Act 8:22; Jos 7:25, Jos 7:26; Job 15:35; Psa 7:14; Isa 59:4; Eze 38:10 *marg. Jam 1:15

thou hast : Act 5:3; Exo 16:8; Num 16:11; 1Sa 8:7; 2Ki 5:25-27; Psa 139:4; Luk 10:16; 1Th 4:8

TSK: Act 5:5

hearing : Act 5:10,Act 5:11, Act 13:11; Num 16:26-33; 2Ki 1:10-14, 2Ki 2:24; Jer 5:14; 1Co 4:21; 2Co 10:2-6, 2Co 13:2, 2Co 13:10; Rev 11:5

great : Act 5:11, Act 5:13, Act 2:43; Lev 10:3; Num 16:34, Num 17:12, Num 17:13; Deu 13:11, Deu 21:21; Jos 22:20; 1Sa 6:19-21; 1Ch 13:12, 1Ch 15:13; Psa 64:9, Psa 119:120; 2Co 7:11; Rev 11:13

TSK: Act 5:6

Lev 10:4-6; Deu 21:23; 2Sa 18:17; Joh 19:40

TSK: Act 5:9

How : Gen 3:9-13; Luk 16:2; Rom 3:19

have : Act 23:20-22; Deu 13:6-8; Pro 11:21, Pro 16:5; Psa 50:18; Mic 7:3

to tempt : Act 5:3, Act 5:4; Exo 17:2, Exo 17:7; Num 14:22; Psa 78:18-20,Psa 78:40,Psa 78:41, Psa 78:56, Psa 95:8-11; Mat 4:7; 1Co 10:9

the feet : Act 5:6; 2Ki 6:32; Rom 10:15

TSK: Act 5:10

fell : Act 5:5

TSK: Act 5:11

Act 5:5, Act 19:17; Psa 89:7; Jer 32:40; 1Co 10:11, 1Co 10:12; Phi 2:12; Heb 4:1, Heb 11:7; Heb 12:15, Heb 12:28; 1Pe 1:17; Rev 15:4

TSK: Act 5:12

by : Act 2:43, Act 3:6, Act 3:7, Act 4:30,Act 4:33, Act 9:33, Act 9:40, Act 14:3, Act 14:8-10, Act 16:18, Act 19:11; Mar 16:17, Mar 16:18; Mar 16:20; Rom 15:19; 2Co 12:12; Heb 2:4

they : Act 1:14, Act 2:42, Act 2:46, Act 4:32

in : Act 3:11; Joh 10:23

TSK: Act 5:13

of : Act 5:5; Num 17:12, Num 17:13, Num 24:8-10; 1Sa 16:4, 1Sa 16:5; 1Ki 17:18; Isa 33:14; Luk 12:1, Luk 12:2; Luk 14:26-35; Joh 9:22, Joh 12:42, Joh 19:38; 2Pe 2:20-22

but : Act 2:47, Act 4:21, Act 19:17; Luk 19:37, Luk 19:38, Luk 19:48

TSK: Act 5:14

believers : Act 2:41, Act 2:47, Act 4:4, Act 6:7, Act 9:31, Act 9:35, Act 9:42; Isa 44:3-5, Isa 45:24, Isa 55:11-13

multitudes : Act 8:3, Act 8:12, Act 9:2, Act 22:4; Exo 35:22; Deu 29:11, Deu 29:12, Deu 31:11, Deu 31:12; 2Sa 6:19; Ezr 10:1; Neh 8:2; 1Co 11:11, 1Co 11:12; Gal 3:28

TSK: Act 5:15

they brought : Act 19:11, Act 19:12; Mat 9:21, Mat 14:36; Joh 14:12

into the streets : or, in every street

TSK: Act 5:16

bringing : Mat 4:24, Mat 8:16, Mat 15:30,Mat 15:31; Mar 2:3, Mar 2:4, Mar 6:54-56; Joh 14:12

healed : Act 4:30; Mar 16:17, Mar 16:18; Luk 5:17, Luk 9:11; 1Co 12:9; Jam 5:16

TSK: Act 5:17

the high : Act 4:26; Psa 2:1-3; Joh 11:47-49, Joh 12:10,Joh 12:19

all : Act 4:1, Act 4:2, Act 4:6, Act 23:6-8

indignation : or, envy, Act 7:9, Act 13:45, Act 17:5; 1Sa 18:12-16; Job 5:2; Pro 14:30, Pro 27:4; Ecc 4:4; Mat 27:18; Gal 5:21; Jam 3:14-16, Jam 4:5; 1Pe 2:1

TSK: Act 5:18

Act 4:3, Act 8:3, Act 12:5-7, Act 16:23-27; Luk 21:12; 2Co 11:23; Heb 11:36; Rev 2:10

TSK: Act 5:19

Act 12:7-11, Act 16:26; Psa 34:7, Psa 105:17-20, Psa 146:7; Isa 61:1

TSK: Act 5:20

stand : Isa 58:1; Jer 7:2, Jer 19:14, Jer 19:15, Jer 20:2, Jer 20:3, Jer 22:1, Jer 22:2, Jer 26:2, Jer 36:10; Mat 21:23; Joh 18:20

all : Act 11:14; Exo 24:3; Joh 6:63, Joh 6:68, Joh 12:50, Joh 17:3, Joh 17:8; 1Jo 1:1-3, 1Jo 5:11, 1Jo 5:12

TSK: Act 5:21

entered : Act 5:25; Luk 21:37, Luk 21:38; Joh 8:2

But : Act 5:17, Act 5:24, Act 4:5, Act 4:6, Act 22:2, Act 22:3, Act 22:15; Luk 22:66; Joh 18:35

senate : Psa 105:22

sent : Act 4:7, Act 12:18, Act 12:19

TSK: Act 5:23

The prison : Act 5:19; Psa 2:4, Psa 33:10; Pro 21:30; Lam 3:37, Lam 3:55-58; Dan 3:11-25, Dan 6:22-24; Mat 27:63-66, Mat 28:12-15; Joh 8:59

TSK: Act 5:24

the captain : Act 5:26, Act 4:1; Luk 22:4, Luk 22:52

they : Act 2:12, Act 4:16, Act 4:17, Act 4:21; Joh 11:47, Joh 11:48, Joh 12:19

this : Isa 9:7, Isa 53:1, Isa 53:2; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Zec 6:12, Zec 6:13; Mar 4:30-32

TSK: Act 5:25

Behold : Act 5:18-21

TSK: Act 5:26

they : Act 5:13; Mat 14:5, Mat 21:26, Mat 26:5; Luk 20:6, Luk 20:19, Luk 22:2

TSK: Act 5:27

set : Act 4:7, Act 6:12, Act 22:30, Act 23:1; Luk 22:66

TSK: Act 5:28

Did not : Act 5:40, Act 4:18-21

intend : Act 2:23-36, Act 3:15, Act 4:10,Act 4:11, Act 7:52; 1Ki 18:17, 1Ki 18:18, 1Ki 21:20, 1Ki 22:8; Jer 38:4; Amo 7:10

blood : Jer 26:15; Mat 21:44, Mat 23:35, Mat 23:36, Mat 27:25; 1Th 2:15, 1Th 2:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 5:1

But a certain man - In the previous chapter the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity, and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of "hypocrisy,"and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to "imitate"the people of God, or to assume the "appearance"of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in "attempting"to imitate this in appearance, and to impose in this way on the early Christians and on God.

With Sapphira his wife - With her concurrence or consent. It was a matter of "agreement"between them, Act 5:2, Act 5:9.

Sold a possession - The word used here κτῆμα ktēma does not indicate whether this was "land"or some other property. In Act 5:3, however, we learn that it was "land"that was sold; and the word here translated "possession"is translated in the Syriac, Arabic, and the Latin Vulgate as "land."The pretence for which this was sold was doubtless to have the appearance of religion. That it was "sold"could be easily known by the Christian society, but it might not be so easily known for "how much"it was sold. Hence, the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But, "having"sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.

Barnes: Act 5:2

And kept back - The word used here means properly "to separate, to part:"and then it means to "separate surreptitiously or clandestinely for our own use"a part of public property, as taxes, etc. It is used but three times in the New Testament, Act 5:3, and in Tit 2:10, where it is rendered "purloining."Here it means that they "secretly"kept back a part, while "professedly"devoting all to God.

His wife also being privy to it - His wife "knowing it,"and evidently concurring in it.

And laid it at the apostles’ feet - This was evidently an act professedly of devoting all to God. Compare Act 4:37; also Act 5:8-9. That this was his "profession,"or "pretence,"is further implied in the fact that Peter charges him with having "lied"unto God, Act 5:3-4.

Barnes: Act 5:3

But Peter said ... - Peter could have known this only by "revelation."It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God.

Why hath Satan - Great deeds of wickedness in the Scripture are traced to the influence of Satan. Compare Luk 23:3; Joh 13:27. Especially is Satan called the "father of lies,"Joh 8:44-45. Compare Gen 3:1-5. As this was an act of "falsehood,"or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his "yielding"to the temptation. Nowhere in the Bible are people supposed to be free from guilt from the mere fact that they have been "tempted"to commit it. God requires them to "resist"temptation; and if they "yield"to it, they must be punished.

Filled thine heart - A man’ s "heart"or "mind"is "full"of a thing when he is "intent on it"; when he is strongly "impelled to it"; or when he is fully occupied with it. The expression here means that he was "strongly impelled"or "excited"by Satan to this crime.

To lie to - To attempt to deceive. The deception which he meant to practice was to keep back a "part"of the price, while he "pretended"to bring the whole of it; thus "tempting"God, and supposing that he could not detect the fraud.

The Holy Ghost - τὸ πνεῦμα τὸ ἅγιον to pneuma to hagion . The main inquiry here is, whether the apostle Peter intended to designate in this place the "third person"of the Trinity; or whether he meant to speak of God "as God,"without any reference to the distinction of persons; or whether he referred to the "divine influence"which inspired the apostles, without reference to the special offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a "distinction"here recognized between the Father and the Holy Spirit? That there "is,"will be apparent from the following considerations:

(1) If no such distinction is "intended,"it is remarkable that Peter did not use the usual and customary "name"of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the "Holy Spirit,"and "the Spirit of the Lord,"Act 5:9.

\caps1 (2) t\caps0 he name used here is the one employed in the Scriptures to designate the third person of the Trinity, as implying a distinction from the Father. See Mat 3:16; Mat 1:18, Mat 1:20; Mat 3:11; Mat 12:32; Mat 28:19; Mar 1:8; Mar 3:29; Mar 12:36; Luk 12:10; Joh 14:26; Joh 7:39; Joh 20:22; Act 4:8; Act 5:32, etc.

(3) Peter intended, doubtless, to designate an offence as committed particularly against the person, or influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection, and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Spirit as "distinct from the Father."See Joh 14:16-17, Joh 14:26; Joh 15:26; Joh 16:7-11; Joh 20:22. Compare Act 5:32. The offence, therefore, being against him who was "sent"by the Father, and who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father.

\caps1 (4) a\caps0 further incidental proof of this may be found in the fact that the sin here committed was one of special magnitude - so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Spirit is uniformly represented to be of this description. Compare Mat 12:31-32; Mar 3:28-29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the third person of the Trinity. Two remarks may be made here:

(1) The Holy Spirit is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the divine nature that may be designated by the word "person."This is clear from the fact that sin is said to have been committed against him - a sin which it was supposed could not be detected. "Sin"cannot be committed against an "attribute"of God, or an "influence"from God. We cannot "lie unto"an attribute, or against wisdom, or power, or goodness; nor can we "lie unto"an "influence,"merely, of the Most High. Sin is committed against a "Being,"not against an "attribute"; and as a sin is here charged on Ananias against "the Holy Spirit,"it follows that the Holy Spirit has a "personal"existence, or that there is such a distinction in the divine essence that it may be proper to "specify"a sin as committed especially against him. In the same way sin may be represented as committed especially against the "Father"when his "name"is blasphemed; when his "dominion"is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against "the Son"when his atonement is denied; his divinity assailed; his character derided, or his invitations slighted. And thus sin may be represented as committed against "the Holy Spirit"when his office of renewing the heart, or sanctifying the soul, is called in question, or when "his"work is ascribed to some malign or other influence. See Mar 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Spirit prove that in some sense he is distinct from the Father and the Son.

\caps1 (2) t\caps0 he Holy Spirit is divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Compare Jer 17:10; 1Ch 28:9; 1Co 2:10, "The Spirit searcheth all things, yea, the deep things of God"; Rev 2:23. And he is expressly "called"God. See the notes on Act 5:4.

Barnes: Act 5:4

Whiles it remained - As long as it remained unsold. This place proves that there was no "obligation"imposed on the disciples to sell their property. They who did it, did it voluntarily; and it does not appear that it was done by all, or expected to be done by all.

And after it was sold ... - Even after the property was sold, and Ananias had the money, still there was no obligation on him to devote it in this way. He had the disposal of it still. The apostle mentions this to show him that his offence was especially aggravated. He was not "compelled"to sell his property - he had not even the poor pretence that he was "obliged"to dispose of it, and was "tempted"to withhold it for his own use. It was "all"his, and might have been retained if he had chosen.

Thou hast not lied unto men - Unto people "only,"or, it is not your "main"and "chief"offence that you have attempted to deceive people. It is true that Ananias "had"attempted to deceive the apostles, and it is true, also, that this was a crime; but still, the principal magnitude of the offence was that he had attempted to deceive "God."So small was his crime as committed against "men"that it was lost sight of by the apostles, and the great, crowning sin of attempting to deceive "God"was brought fully into view. Thus, David also saw his sin as committed against "God"to be so enormous that he lost sight of it as an offence to man, and said, "Against thee, thee only, have I sinned, and done this evil in thy sight,"Psa 51:4.

But unto God - It has been "particularly"and "eminently"against God. This is true, because:

(1)    He had professedly "devoted"it to God. The act, therefore, had express and direct reference to him.

(2)\caps1     i\caps0 t was an attempt to deceive him. It implied the belief of Ananias that God would not detect the crime, or see the motives of the heart.

(3)\caps1     i\caps0 t is the prerogative of God to judge of sincerity and hypocrisy; and this was a case, therefore, which came under his special notice. Compare Psa 139:1-4. The word "God"here is evidently used in its plain and obvious sense as denoting the "supreme divinity,"and the use of the word here shows that the Holy Spirit is "divine."The whole passage demonstrates, therefore, one of the important doctrines of the Christian religion, that the Holy Spirit is distinct from the Father and the Son, and yet is divine.

Barnes: Act 5:5

And Ananias, hearing these words ... - Seeing that his guilt was known, and being charged with the enormous crime of attempting to deceive God. He had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and terribly, like a bolt of thunder.

Fell down - Greek: Having fallen down.

Gave up the ghost - This is an unhappy translation. The original means simply "he expired,"or "he died."Compare the notes on Mat 27:50. This remarkable fact may be accounted for in this way:

(1)    It is evidently to be regarded as a "judgment"of God for the sin of Ananias and his wife. It was not the act of Peter, but of God, and was clearly designed to show his abhorrence of this sin. See remarks on Act 5:11.

(2)\caps1     t\caps0 hough it was the act of God, yet it does not follow that it was not in connection with the usual laws by which he governs people, or that he did not make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fast that it was known, and the solemn charge that he had "lied unto God,"struck him with horror. His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect "commonly"is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the lack of rest and peace, it sinks exhausted into the grave. But there have not been missing instances where the shock has been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improbable that the shock in the case of Ananias was so great as at once to take his life.

Great fear came ... - Such a striking and awful judgment on insincerity and hypocrisy was suited to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connection with crime is suited much more deeply to affect the mind.

Barnes: Act 5:6

And the young men - The youth of the congregation; very probably young men who were in attendance as "servants,"or those whose business it was to attend on the congregation, and perform various offices when Christians celebrated their worship (Mosheim). The word used here sometimes denotes a "servant."It is used also, Act 5:10, to denote "soldiers,"as they were commonly enlisted of the vigorous and young. The fact that they took up Ananias voluntarily implies that they were accustomed to perform offices of servitude to the congregation.

Wound him up - It was the usual custom with the Jews to wind the body in many folds of linen before it was buried; commonly also with spices, to preserve it from putrefaction. See the notes on Joh 11:44. It may be asked "why"he was so soon buried; and especially why he was hurried away without giving information to his wife. In reply to this, it may be remarked:

1. That it does not appear from the narrative that it was "known"that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife. Ananias came "himself"and offered the money, and the judgment fell at once on him.

2. It was customary among the ancient Persians to bury the body almost immediately after death (Jahn); and it seems probable that the Jews, when the body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Gen 23:19; Gen 25:9; Gen 35:29; Gen 48:7; 1Ki 13:30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb.

3. There might have been some danger of an excitement and tumult in regard to this scene if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust.

Barnes: Act 5:7

And it was about the space ... - As Sapphira had been no less guilty than her husband, so it was ordered in the providence of God that the same judgment should tome upon both.

Barnes: Act 5:8

For so much - That is, for the sum which Ananias had presented. This was true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much "more"than they actually did for the land. Falsehood consists in making an erroneous representation of a thing in any way for the purpose of deceiving. And "this"species is much more common than an open and bold lie, affirming what is in no sense true.

Barnes: Act 5:9

Agreed together - Conspired, or laid a plan. From this it seems that Sapphira was as guilty as her husband,

To tempt - To try; to endeavor to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy.

At the door - Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and the space of three hours, it seems, had elapsed before they returned from the burial.

Shall carry thee out - This passage shows that it was by divine interposition or judgment that their lives were taken. The judgment was in immediate connection with the crime, and was designed as an expression of the divine displeasure.

If it be asked here "why"Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations:

(1) This was an atrocious crime - a deep and dreadful act of iniquity. It was committed knowingly, and without excuse, Act 5:4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a "pure"society, and should be regarded as a body of holy men. Much depended on making an "impression"on the people that sin could not be allowed in this new community, but would be detected and punished.

(2) God has often, in a most solemn manner, shown his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner, no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See Matt. 23 throughout for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mar 12:15; Luk 12:1; 1Ti 4:2; Job 8:13; Job 13:16; Job 15:34; Job 20:5; Job 36:13; Mat 7:5; Luk 11:44. In the very beginning of the Christian church it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very "threshold,"therefore, he set up this solemn warning to guard it, and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practice iniquity "in"the church, they cannot plead ignorance of the fact that God intends to detect and punish them.

\caps1 (3) t\caps0 he apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the divine authority of their message. At the "commencement"of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher.

\caps1 (4) t\caps0 his case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See 1Co 11:30, and the case of Elymas the sorcerer in Act 13:8-11.

\caps1 (5) n\caps0 either does this event stand alone in the history of the world. Acts of judgment sometimes occur as sudden and decided, in the providence of God, as in this case. The profane man, the drunkard, the profligate offender is sometimes suddenly stricken down, as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until "all"such cases are disposed of, nor can this infliction be regarded as unjust until all the instances where people die by remorse of conscience, or by the direct judgment of heaven, are "proved"to be unjust also.

In view of this narrative, we may remark:

(1) That God searches the heart, and knows the purposes of the soul. Compare Ps. 139.

(2) God judges the "motives"of people. It is not so much the "external"act, as it is the views and feelings by which it is prompted, that determines the character of the act.

(3) God will bring forth sin which man may not be able to detect, or which may elude human justice. The day is coming when the secrets of all hearts shall be revealed, and God will reward every man according as his works shall be.

(4) Fraud and hypocrisy will be detected. They are often detected in this life. The providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand "revealed"to an assembled universe.

\caps1 (5) w\caps0 e have here an illustration of the power of conscience. If "such"was its overwhelming effect "here,"what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell? Through "eternity"the conscience will do its office; and these terrible inflictions will go on from age to age, forever and ever, in the dark World of hell.

\caps1 (6) w\caps0 e see here the guilt of attempting to impose on God in regard to "property."There is no subject in which people are more liable to hypocrisy; none in which they are more apt to keep back a "part."Christians professedly devote all that they have to God. They profess to believe that he has a "right"to the silver and the gold, and the cattle on a thousand hills, Psa 1:1-6. 10. Their "property,"as well as their bodies and their spirits, they have devoted to him, and they profess to desire to employ it as "he"shall direct and please. And yet, is it not clear that the sin of Ananias has not ceased in the church? How many professing Christians there are who give "nothing"really to God; who contribute nothing for the poor and needy; who devote nothing, or next to nothing, to any purposes of benevolence; who would employ "million"for their own gratification, and their families, "but not a cent for tribute"to God. The case of Ananias is, to all such, a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their "property"to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear his wrath than on this very subject.

\caps1 (7) s\caps0 inners should fear and tremble before God. He holds their breath in his hands. He can cut them down in an instant. The bold blasphemer, the unjust man, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they any security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard that he will again become sober; nor the seducer that God will not arrest him in his act of wickedness and send him down to hell! The sinner walks over the grave, and over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which "must"soon overtake the ungodly!

Barnes: Act 5:12

And by the hands ... - By the apostles. This verse should be read in connection with the 15th, to which it belongs.

Signs and wonders - Miracles. See the notes on Act 2:43.

With one accord - With one "mind,"or intention. See the notes on Act 1:14.

In Solomon’ s porch - See the Mat 21:12 note; Joh 10:23 note. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was, to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple service; the other, that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.

Barnes: Act 5:13

And of the rest - Different interpretations have been given of this expression. Lightfoot supposes that by "the rest"are meant the remainder of the 120 disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far-fetched. Kuinoel supposes that by "the rest"are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Pricaeus, Morus, Rosenmueller, Schleusner, and others, suppose that by "the rest"are meant the "rich"men, or the people of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because:

(1)    There is an evident contrast between them and the people; "the rest,"that is, the others of the rich and great, feared to join with them; but "the people,"the common people, magnified them.

(2)\caps1     t\caps0 he fate of Ananias was suited to have this effect on the rich and great.

(3)    Similar instances had occurred before, that the great, though they believed on Jesus, were afraid to come forth publicly and profess him before people. See Joh 12:42-43; Joh 5:44.

(4)\caps1     t\caps0 he phrase "the rest"denotes sometimes what is more excellent, or which is superior in value or importance to something else. See Luk 12:26.

Join himself - Become united to, or associated with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus.

But the people - The mass of the people; the body of the nation.

Magnified them - Honored them; regarded them with reverence and fear.

Barnes: Act 5:14

And believers - This is the name by which Christians were designated, because one of the main things that distinguished them was that they "believed"that Jesus was the Christ. It is also an incidental proof that none should join themselves to the church who are not "believers"; that is, who do not profess to be Christians in heart and in life.

Were the more added - The effect of all these things was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, "all"tended to impress the minds of the people, and to lead them to the Lord Jesus Christ. Compare Act 4:4. Though the judgment of God had the effect of deterring hypocrites from entering the church - though it produced awe and caution, yet still the number of true converts was increased. An effort to keep the church pure by wholesome discipline, and by cutting off unworthy members, however rich or honored, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. People will not seek to enter a corrupt church, or regard it as worth any effort to be connected with a society that does not endeavor to be pure.

Multitudes - Compare Act 4:4.

Barnes: Act 5:15

Insomuch - So that. This should be connected with Act 5:12. Many miracles were performed by the apostles, "insomuch, etc."

They brought forth - The people, or the friends of the sick, brought them forth.

Beds - κλινῶν klinōn . This word denotes usually the "soft"and "valuable"beds on which the rich commonly lay. And it means that the rich, as well as the poor, were laid in the path of Peter and the other apostles.

Couches - κραββάτων krabatōn . The coarse and hard couches on which the poor used to lie, Mar 2:4, Mar 2:9,Mar 2:11-12; Mar 6:55; Joh 5:8-12; Act 9:33.

The shadow of Peter - That is, they were laid in the path so that the shadow of Peter, as he walked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account of the crowd, and they "imagined"that if they could "anyhow"come under his influence they might be healed. The sacred writer does not say, however, that any "were"healed in this way, nor that they were commanded to do this. He simply states the "impression"which was on the minds of the people that it "might be."Whether they were healed by this, it is left for us merely to conjecture. An instance somewhat similar is recorded in Act 19:12, where it is expressly said, however, that the sick were healed by contact with "handkerchiefs"and "aprons"that were brought from the body of Paul. Compare also Mat 9:21-22, where the woman said respecting Jesus "If I may but touch his garment I shall be whole."

Might overshadow - That his shadow might pass over them. Though there is no certain evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. "Peter"was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed Act 3:4-6, and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem.

Barnes: Act 5:16

There came also ... - Attracted by the fame of Peter’ s miracles, as the people formerly had been by the miracles of the Lord Jesus.

Vexed - Troubled, afflicted, or tormented.

Unclean spirits - Possessed with devils; called "unclean"because they prompted to sin and impurity of life. See the notes on Mat 4:23-24.

And they were healed - Of these persons it is expressly affirmed that they were healed. Of those who were so laid as that the shadow of Peter might pass over them, there is no such direct affirmation.

Barnes: Act 5:17

Then the high priest - Probably "Caiaphas."Compare Joh 11:49. It seems from this place that he belonged to the sect of the Sadducees. It is certain that he had signalized himself by opposition to the Lord Jesus and to his cause constantly.

Rose up - This expression is sometimes "redundant,"and at others it means simply to "begin"to do a thing, or to resolve to do it. Compare Luk 15:18.

And all they that were with him - That is, all they that coincided with him in doctrine or opinion; or, in other words, that portion of the Sanhedrin that was composed of "Sadducees."There was a strong party of Sadducees in the Sanhedrin; and perhaps at this time it was so strong a majority as to be able to control its decisions. Compare Act 23:6.

Which is the sect - The word translated "sect"here is that from which we have derived our word "heresy."It means simply "sect"or "party,"and is not used in a bad sense as implying reproach, or even error. The idea which "we"attach to it of error, and of denying fundamental doctrines in religion, is one that does not occur in the New Testament.

Sadducees - See the notes on Mat 3:7. The main doctrine of this sect was the denial of the resurrection of the dead. The reason why "they"were particularly opposed to the apostles rather than the Pharisees was that the apostles dwelt much on the "resurrection of the Lord Jesus,"which, if true, completely overthrew their doctrine. All the converts, therefore, that were made to Christianity, tended to diminish their numbers and influence, and also to establish the belief of the "Pharisees"in the doctrine of the resurrection. So long, therefore, as the effect of the labors of the apostles was to establish one of the main doctrines of the "Pharisees,"and to confute the "Sadducees,"so long we may suppose that the "Pharisees"would either favor them or be silent; and so long the "Sadducees"would be opposed to them, and enraged against them. One sect will often see with composure the progress of another that it really hates, if it will humble a rival. Even opposition to the gospel will sometimes be silent provided the spread of religion will tend to humble and mortify those against whom we may be opposed.

Were filled with indignation - Greek: "zeal."The word denotes any kind of "fervor"or "warmth,"and may be applied to any warm or violent affection of the mind, either "envy, wrath, zeal,"or "love,"Act 13:45; Joh 2:17; Rom 10:2; 2Co 7:7; 2Co 11:2. Here it probably "includes envy"and "wrath."They were "envious"at the success of the apostles - at the number of converts that were made to a doctrine that they hated, and they were envious that the "Pharisees"were deriving such an accession of strength to their doctrine of the resurrection; and they were "indignant"that the apostles regarded so little their authority, and disobeyed the solemn injunction of the Sanhedrin. Compare Act 4:18-21.

Barnes: Act 5:18

The common prison - The public prison; or the prison for the keeping of common and notorious offenders.

Barnes: Act 5:19

But the angel of the Lord - This does not denote any "particular"angel, but simply an angel. The "article"is not used in the original. The word "angel"denotes properly a "messenger,"and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. See the notes on Mat 1:20. The case here was evidently "a miracle."An angel was employed for this special purpose, and the design might have been:

(1)    To reprove the Jewish rulers, and to convince them of their guilt in resisting the gospel of God;

(2)    To convince the apostles more firmly of the protection and approbation of God;

(3)    To encourage them more and more in their work, and in the faithful discharge of their high duty; and,

(4)    To give the people a new and impressive proof of the truth of the message which they bore. That they were "imprisoned"would be known to the people. That they were made as secure as possible was also known. When, therefore, the next morning, before they could have been tried or acquitted, they were found again in the temple, delivering the same message still, it was a new and striking proof that they were sent by God.

Barnes: Act 5:20

In the temple - In a public and conspicuous place. In this way there would be a most striking exhibition of their boldness; a proof that "God"had delivered them, and a manifestation of their purpose to obey God rather than man.

All the words - All the doctrines. Compare Joh 6:68, "Thou hast the words of eternal life."

Of this life - Pertaining to life, to the eternal life which they taught through the resurrection of Jesus. The word "life"is used sometimes to express "the whole of religion,"as opposed to the spiritual "death"of sin. See Joh 1:4; Joh 3:36. Their deliverance from prison was not that they might be idle, and escape to a place of safety. Again they were to engage in the toils and perils which they had just before encountered. God delivers us from dangers sometimes that we may plunge "into"new dangers; he preserves us from one form of calamity that we may be tried in some new furnace of affliction; he calls us to encounter trials simply "because"he demands it, and as an expression of gratitude to him for his gracious interposition.

Barnes: Act 5:21

Early in the morning - Greek: at the break of day. Compare Luk 24:1; Joh 8:2.

Called the council together - The Sanhedrin, or the Great Council of the nation. This was clearly for the purpose of "trying"the apostles for disregarding their commandments.

And all the senate - Greek: "eldership."Probably these were not a part of the Sanhedrin, but were people of age and experience, who in Act 4:8; Act 25:15, are called "elders of the Jews,"and who were present for the sake of counsel Canal advice in a case of emergency.

Barnes: Act 5:23

Found we shut - It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that anything had happened, and the officers had the only means of entering the prison.

Barnes: Act 5:24

The captain of the temple - See the notes on Act 4:1.

Doubted of them - They were in "perplexity"about these things. The word rendered "doubted"denotes "that state of anxiety which arises when a person has lost his way, or when he does not know what to do to escape from a difficulty."See Luk 9:7.

Whereunto this would grow - What this "would be"; or, what would be the result or end of these events. For:

(1)    Their authority was disregarded.

(2)    God had opposed them by a miracle.

(3)\caps1     t\caps0 he doctrines of the apostles were gaining ground.

(4)\caps1     t\caps0 heir efforts to resist them had been in vain. They need "not"have doubted; but sinners are not disposed to be convinced of the truth of religion.

Barnes: Act 5:26

Without violence - Not by force; not by "binding"them. Compare Mat 27:2. The command of the Sanhedrin was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer, Act 25:11, "If I be an offender, or have committed anything worthy of death, I refuse not to die."It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, Rom 13:1-7.

For they feared the people - The people were favorable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been tumults and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though "they"would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land,

Barnes: Act 5:28

Straitly command you - Did we not command you with a "threat?"Act 4:17-18, Act 4:21.

In this name - In the name of Jesus.

Ye have filled Jerusalem - This, though not so desired, was an honorable tribute to the zeal and fidelity of the apostles. When Chastens are arraigned or persecuted, it is well if the only charge which their enemies can bring against them is that they have been distinguished for zeal and success in propagating their religion. See 1Pe 4:16, "If any man suffer as a Christian, let him not be ashamed, but let him glory God on this behalf"; also Act 5:13-15.

Intend to bring this man’ s blood upon us - To bring "one’ s blood"upon another is a phrase signifying to hold or to prove him guilty of murdering the innocent. The expression here charges them with desiring to prove that they had put Jesus to death when he was innocent; to convince "the people"of this, and thus to enrage them against the Sanhedrin; and also to prove that they were guilty, and were exposed to the divine vengeance for having put the Messiah to death. Compare Act 2:23, Act 2:36; Act 3:15; Act 7:52. That the apostles "did"intend to charge them with being guilty of murder is clear; but it is observable that on "this occasion"they had said no thing of this, and it is further observable that they did not charge it on them "except in their presence."See the places just referred to. They took no pains to spread this among the people, "except as the people were accessory to the crime of the rulers,"Act 2:23, Act 2:36. Their consciences were not at ease, and the remembrance of the death of Jesus would occur to them at once at the sight of the apostles.

Poole: Act 5:1

Act 5:1-11 Ananias and Sapphira, profanely tempting the Holy

Ghost with a lie, at Peter’ s rebuke fall down dead,

Act 5:12-16 The apostles work many miracles, to the great increase

of the faith.

Act 5:17-28 They are all imprisoned, but released by an angel, and

sent to preach openly in the temple: being brought

before the council,

Act 5:29-32 they support their witness with great freedom.

Act 5:33-40 The council are restrained from killing them by the

advice of Gamaliel, but beat and dismiss them with a

charge not to speak in the name of Jesus.

Act 5:41-42 They rejoice in their sufferings, and cease not to

preach Christ both in public and private.

A dreadful instance of God’ s indignation against hypocrisy and sacrilege, which we have an infallible testimony of; which is the more remarkable, because such sins escape punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them slumbereth not, 2Pe 2:3 , it being the glory of God to search out matters further than men can, or list to do.

A possession an estate, house, or farm.

Poole: Act 5:2

Kept back part of the price when they had vowed the whole to God and his service, which made it a robbing of God, whatsoever pretence they might possibly have of detaining some part for their own necessities in old age, or time of sickness; arguing a great distrust in that God, whom, when they had made their vow, they pretended to give themselves and their substance unto.

His wife also being privy to it her subjection to her husband not excusing her partaking in his sin and punishment.

Brought a certain part their ambition carried them thus far, they would seem devout, charitable, &c., and their covetousness hindered them from going farther.

Laid it at the apostles’ feet: see Act 4:35 .

Poole: Act 5:3

But Peter said Peter knew this deceit by the inspiration of the Holy Ghost; it being most probably not otherwise likely ever to be discovered.

Satan filled thine heart: as when the heart is filled with hot spirits it is daring and bold, so when Satan filled their heart these wretches venture upon desperate courses and provoking sins.

To lie to the Holy Ghost this sin is said to be lying to the Holy Ghost:

1. Because against their own consciences, and the Spirit of God too witnessing with their spirits, Rom 9:1 . As also:

2. Because they pretended to holiness, and the service of God, when they intended only to serve their own turns; now the Spirit is in a peculiar manner the Spirit of holiness, and the author of it in us, whom they pretended to have been moved by, but falsely.

3. And, lastly: Defrauding the poor members of Christ of their right, (for so by their vow it became), they lied to the Holy Ghost, who constitutes and establishes the church, and accepteth these gifts as given to God, and not to men.

Poole: Act 5:4

Whiles it remained, was it not thine own? A sufficient argument that there was no command (even then) to necessitate them to part with their estates, but only what the present and eminent necessity of the church did persuade them voluntarily unto. The doubling of this expostulation makes the conviction the more forcible.

In thine own power as a steward under God, to do what thou wouldst with it according to his will; and none are, or can be, otherwise disposers of what they possess.

Why hast thou conceived this thing in thine heart? It seems hence, that it was a deliberate and propensed iniquity.

Thou hast not lied unto men, but unto God: in that lying unto God is so often charged, and no express mention is made of Ananias’ s vow, some excuse him of sacrilege, and charge him the more deeply with ambition, covetousness, lying, and hypocrisy, to the apostles, whom he intended to deceive.

Poole: Act 5:5

Fell down and gave up the ghost expired and died. Some instances of God’ s extraordinary judgments upon sinners were in the beginning of the Jewish church; as upon the man that gathered sticks on the sabbath day, Num 15:35 , and upon Nadab and Abihu, Lev 10:1,2 ; and so here in the beginning of the Christian church; to be as marks to teach us to shun such sins, and to teach us that the God with whom we have to do is greatly to be feared. And this miraculous way of punishing notorious sinners in the church, was accommodated to such a time, in which magistrates were so far from defending the church, that they themselves were the greatest enemies unto it.

And great fear came on all them that heard these things: let others also hear, and fear, and do so no more.

Poole: Act 5:6

The young men such as were present at that time, and fittest for that employ.

Wound him up according as they were wont to do to such as they intended to prepare the sepulture. Read what was done to the body of our Saviour, Mar 15:46 .

Poole: Act 5:7

About the space of three hours after in his circumstance is expressed to confirm the truth of this history.

Not knowing what was done not suspecting any such thing, she was the less inquisitive; and such a consternation and dread was upon all that were there, that they durst not tell her, lest they should offend Peter; also, probably, lest they should with so sudden and sad news grieve her.

Came in into the church, or place, where they were met together.

Poole: Act 5:8

Peter answered an ordinary Hebraism, by which one that speaketh first is said an answer, if it be tending towards my discourse especially.

For so much the certain price is not mentioned, as not being necessary to the intent of the Holy Ghost in this narrative; but be it more or less, it was the same which her husband had said the land was sold for.

She said, Yea she had agreed with her husband what to say; and one sin draws on another, till it ends in perdition.

Poole: Act 5:9

To tempt the Spirit of the Lord this expression, of tempting God, or the Spirit of God, is not used amongst profane writers; and this sin is not (at least to such a degree) committed amongst pagans and heathens, and is to be dreaded by all that profess the gospel. As often as men sin against their conscience, and their consciences condemn them in what they do, so often they dare, tempt, or try, whether God be omniscient, and knows of, or holy hand powerful, and will punish, their sins; which they find at last to their cost.

The feet of them which have buried thy husband, are at the door this the apostle foretells ere it came to pass, the more to confirm his authority and the truth of the gospel.

Shall carry thee out after thou art dead, to thy burial.

Poole: Act 5:10

The same sins meet with the same punishment; God is no respecter of persons, Jew or Gentile, male or female.

Poole: Act 5:11

Thus upon the smiting of so many men in and about Bethshemesh, 1Sa 6:20 , they wisely demand,

Who is able to stand before this holy Lord God? And upon the slaying of Uzzah, 2Sa 6:9 , David was afraid of the Lord. Discite justitiam moniti. As many as heard these things, out of the pale of the church: God’ s judgments do restain in a great measure wicked men.

Poole: Act 5:12

By the hands of the apostles by the apostles’ ministry: though they were holy and excellent men, they were but instruments; the power they acted by was God’ s; which also they had prayed for and acknowledged, Act 4:30 .

Among the people generally among the meaner sort, according to that question, Have any of the rulers believed on him? Joh 7:48 .

Not many mighty, not many noble, are called, 1Co 1:26 .

In Solomon’ s porch a large and capacious place, where they might with greatest convenience hear and see what was done and said.

Poole: Act 5:13

Of the rest such who were not of the common sort of people, and here seem to be distinguished from them: or, of the rest (more largely) who had not joined themselves to the church, being amazed at this judgment on these two hypocrites, durst not make a formal show of religion, unless they had a thorough persuasion in their mind concerning the truth of it, and a firm resolution in their conversation to live answerably unto it.

Poole: Act 5:14

This explains the former verse, and helps us against mistaking it, for this wonderful judgment was so far from being a hinderance to the men of the gospel, that it is turned to the furtherance of it; for though great men, and such as were insincere, were terrified from owning Christ and his doctrine, others did more readily embrace them by reason of it.

Poole: Act 5:15

Into the streets into every street generally taken, it being a common practice where they came, and not in one street only. These weak and unlikely means did more show the power to be of God, and was the greater confirmation to the truth of the gospel; and this was fulfilled what our Saviour had promised to the apostles, and such as should believe in him, Joh 14:12 , that they should do greater works than he did.

Poole: Act 5:16

The variety and grievousness of these evils did but the more commend the power which was present with the apostles.

They were healed every one an evidence that these cures were not wrought by second causes, for the best medicines do not always succeed; as also, in that they were perfectly and suddenly cured who were thus miraculously cured, the God of nature restoring nature beyond what means and art could do.

Poole: Act 5:17

Then the high priest rose up moved at the report of these things, went out of the council to observe what was done.

And all they that were with him there were both Pharisees and Sadducees in their sanhedrim or great council, as appears Act 23:6 ; but the high priest and a great part were at this time Sadducees.

Indignation or zeal, which is the best when kindled (as the fire on the altar) from heaven, regularly acting for God’ s truth and word; and the worst when inflamed by carnal affections, and set upon wrong objects for self-ends. The pique these Sadducees had against the apostles and their doctrine, was, because they taught the resurrection, which the Sadducees denied.

Poole: Act 5:18

See Act 4:3 .

Poole: Act 5:19

God useth the ministry of angels, though he might otherwise do what pleaseth him. An angel rolled away the stone from the door of the sepulchre. Angels ministered to Christ, Mat 4:11 ; and are all ministering spirits, sent forth to master for them who shall be heirs of salvation, Heb 1:14 ; and encamp round about them that fear God, Psa 34:7 .

Opened the prison doors and shut them again, after that the apostles were gone out, as appears Act 5:23 .

Poole: Act 5:20

Stand the word implies courage and stedfastness of mind, as well as such a posture of the body.

All the words without preferring some acceptable truths before others more ungrateful, if necessary towards their salvation. Christ for a time did limit them; they might not tell any that he was Jesus the Christ, Mat 16:20 , nor the vision which they had seen in his transfiguration, Mat 17:9 . Now this prohibition is taken off. Thus the sun does not shine in his full glory all at once.

This life some admit of an hypallage, and join the pronoun to the other substantive, reading in this place, these words of life; and the rather because by this life is ordinarily understood the present, temporary life, as in 1Co 15:19 : but there needs not this translatitious sense; by this life, the angel might very well understand eternal life and salvation, for that was it which the Sadducees denied, and for the preaching of which life the apostles were imprisoned.

Poole: Act 5:21

When they heard that having received a command from God, they resolved to obey him rather than man.

Early in the morning taking the first opportunity, though they could not but be sensible of the danger they ran into.

The council the sanhedrim, or great council.

The senate the judges of their inferior courts, or the chief amongst the priests or senators; either living in the city, or coming thither upon that festival occasion.

Poole: Act 5:22

These men, thus sent to hinder the spreading of the gospel, could not but be a means of confirming it, when they saw, and declared what they found; so easily can God make use of what is intended against his truth and people unto the advantage of either.

Poole: Act 5:23

All means imaginable were used to secure their prisoners; but when God will deliver, what can keep them? When God will work, who can hinder? Job 11:10 . It is strange, that so great evidence of the innocence of the apostles, and truth of their doctrine, should be ineffectual; but prejudice is insuperable, unless to the mighty power of the grace of God; and this blindness cannot be cured, but by God’ s Ephphatha.

Poole: Act 5:24

The captain of the temple the commander over the soldiers who were set to guard the temple, either to secure the treasure there, or to be in a readiness to suppress any tumult thereabouts; Pilate speaks of this, Mat 27:65 .

The chief priests the heads of the families, or chief of the courses of the priests.

They doubted of them by what means these wonderful things were done; for they were loth to see and acknowledge God in them.

Poole: Act 5:25

So true is that in Isa 8:10 , Take counsel together, and it shall come to nought But, The counsel of the Lord standeth for ever, Psa 33:11 .

Poole: Act 5:26

Brought them without violence they might, peradventure, think it needless or impossible to bind them against their wills, who had opened the prison, and so miraculously came out: however, another more certain reason is given of it;

they feared the people they feared men more than God, who had done so great things amongst them.

Poole: Act 5:27

When they are about to do the greatest injuries, they pretend to right; and will not judge them, without giving them leave to answer for themselves.

Poole: Act 5:28

Did not we straitly command you? As indeed they had, Act 4:18 ; hence they aggravated the apostles’ crime, as done out of malice, and not out of ignorance.

This name and this man’ s blood are odious reflections, full of contumely against our blessed Saviour, as if he had not been worthy the naming by them.

To bring this man’ s blood upon us they shunned not the sin of murder, but are afraid or ashamed of the imputation of it: as many scruple not to commit that wickedness which they would be loth to be thought guilty of, Blood; the punishment of his bloodshedding.

Haydock: Act 5:1

It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. i. de instit. Monac.; St. Cyprian, lib. i. ad Quir. &c. ---For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties.

Haydock: Act 5:2

By fraud kept part. [1] Ananias, and his wife Saphira, had make a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a sacrilegious fraud, and St. John Chrysostom, a theft of what was already made sacred to God. (Witham)

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[BIBLIOGRAPHY]

Defraudavit, Greek: enosphisato. Intervertit aliquid de pretio. St. Augustine, serm. xxvii. de verbis apostoli. Sacrilegii damnatur, & fraudis. See. St. John Chrysostom, hom xii. in Acta.

Haydock: Act 5:3

Why hath Satan tempted thy heart? [2] The present Greek copies, filled thy heart. (Witham)

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[BIBLIOGRAPHY]

Tentavit. In all Greek copies at present, Greek: eplerosen. But St. Epiphanius, Hær. lix. p. 500. reads Greek: epeirasen.

Haydock: Act 5:4

Did it not remain to thee? That is, no one forced thee to make such a promise. ---

And being sold, was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. Thou hast not lied to men, but to God, by lying to the Holy Ghost. (Witham) ---

Thou hast not lied to men, only and principally, but to God also; for he had also lied to Peter, and the other apostles. (Menochius) ---

"If it displeased God," says St. Augustine, "to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! ... let not such persons think to be condemned to corporal death, but to everlasting fire." (Serm. x. de diversis.) ---

St. Gregory, on t his same subject, says: "Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God." (lib. i. ep. 33.)

Haydock: Act 5:5

Ananias ... fell down and gave up the ghost. St. Augustine says,[3] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that St. Peter, and the apostles, had the gift of prophecy. (Witham) ---

Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53. ---

Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. ... There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. but the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with St. Augustine, "I can believe that God spared them after this life, for his mercy is great. ... They were stricken with the scourge of death, that they might not be subject to eternal punishment." (St. Augustine, Serm. cxlviii. olim. 10. et in Parmen.) ---

St. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. (Haydock) ---

It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, &c. to prevent the effects of bad example. (Calmet)

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[BIBLIOGRAPHY]

See St. Augustine, lib. iii. cont. Parmen. chap. i. p. 56. tom. 9. nov. Ed.

Haydock: Act 5:7

Not knowing. Because no one durst tell her; so much did they honour, fear, and obey St. Peter. (St. John Chrysostom, hom. xii.) ---

She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. (Œcumenius)

Haydock: Act 5:8

Yea, for so much. That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had happened to her husband. (Witham)

Haydock: Act 5:12

Solomon's porch. This was outside the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet)

Haydock: Act 5:13

Of the rest, no one durst join himself to them. That is, none of those that did not believe: yet the people praised them, and the number of the faithful increased. (Witham)

Haydock: Act 5:15

On ... couches, meaner beds for the poorer sort. ---

That Peter's shadow, &c. Thus was partly fulfilled what Christ had foretold, (John xiv. 12.) that his disciples should do even greater miracles than he had done. (Witham) ---

St. Ambrose compares with these miracles wrought by St. Peter's shadow, those which the linen cloths, that had touched the relics of the holy martyrs, also wrought. (Epis. liv.) Si inanis quædam species vacuæ imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis sacris impressa membris vincula passionis? If the empty appearance of an unsubstantial shadow possessed the power of giving health, how much more efficacy must the chains of the martyrs have drawn from the holy members, which they bound? ---

In appendice operum. (St. Augustine, serm. cciii.) ---

St Augustine, speaking of the miracle performed by the saints now reigning in heaven, says: "If the shadow of Peter's body could afford help, how much more now the fulness of his power? And if then a certain little wind of him, passing by, did profit them that humbly asked, how much more grace of him, not being permanent and remaining!" (Serm. xxxix. de sanctis.)

Haydock: Act 5:26

Then went the magistrate; [4] which by the Greek was a military officer. But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim. (Witham) ---

Without violence. They persuaded them to appear willingly before the sanhedrim, thinking, perhaps moreover, that they could not bind them, whom the walls of the prison could not confine. The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country. (Menochius) ---

O Jews! who do you shut your eyes against the light? why so blindly mad? You say the apostles took Christ from the tomb. Tell me, then, who stole the apostles from under your locks and bolts? Who conveyed them from your prison through the midst of your guards, without alarming them? Shall the evidence of the miracle serve only to make you the less open to conviction? (Ven. Bede; Denis the Carthusian)

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[BIBLIOGRAPHY]

Magistratus, Greek: o strategos.

Haydock: Act 5:28

Commanding, we commanded you. That is, charged you severely. ---

You have a mind to bring the blood of this man upon us. You will make us pass for guilty of the murder of the Messias. (Witham)

Gill: Act 5:1

But a certain man named Ananias,.... A name common among the Jews, the same with Hananiah, Jer 28:1 it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from ענה; but the grace of the Lord, or the Lord's gracious one, coming from חנן: there is no dependence on names; though this man's name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace. This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them:

with Sapphira his wife; whether this is the same name with "Shiphrah", Exo 1:15 or "Zipporah", Exo 2:21 both which are by the Septuagint called "Sephora", or whether another, and may signify "beautiful", is not very material. Jerom ^c says, in the Syriac language this name signifies "beautiful"; though he first gives other explanations of it, as "narrantem, literatam, sive librariam", as though it was derived from the Hebrew word ספר. The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name "Sappho", which was the name of a famous poetess, the inventress of a kind of verse called "Sapphic" verse, is said to be the diminutive of this name "Sapphira". Drusius observes, it may be read צפירא, "Tzephira"; which comes near to "Zipporah", and among other things signifies a "she goat"; and it was usual to give women names taken from such creatures. So "Rachel", a "sheep", and "Tabitha", or "Dorcas", a "doe". But whatever her name or person were, her actions were disagreeable:

sold a possession; which was their own. So the Arabic and Syriac versions read, "their own field", or "farm"; find the Ethiopic version, "their own vineyard": it might be his wife's dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.

Gill: Act 5:2

And kept back part of the price,.... At which the possession was sold; he reserved it for his own use, after he had given out that he sold it for the service of the church:

his wife also being privy to it; to this private reserve:

and brought a certain part; whether the greater part, or an equal part, half of it, or a lesser part; some little part of it, so the phrase seems to signify, is not certain:

and laid it at the apostles' feet; as the rest did, thereby to make a show of charity, and cover the deceit.

Gill: Act 5:3

But Peter said, Ananias,.... Peter, by divine revelation, or by a spirit of discerning, such as Elisha had, who knew what his servant Gehazi had done, knowing what a reserve Ananias had made, calls him by his name, and says to him,

why hath Satan filled thine heart? or emboldened thee, given thee so much spirit and courage to act in such an impudent and audacious manner; so the phrase is used in Est 7:5 see the Septuagint there, and often in Talmudic writings.

"Says R. Joshua, I never מלאני לבי, "filled my heart"; or my heart never filled me to say to a man, go and take the change of these three things, &c. ^d.''

And says another Rabbi ^e,

"though I say so, לא מלאני לבי, "I never filled my heart", or my heart never filled me to transgress the words of the companions;''

that is, I never durst do so. And again ^f, it being observed, that Isaiah should say, "hear, O heavens!" it is said,

"who, or what is this, who מלאו לבו, "hath filled his heart", or whose heart has filled him to call to the heavens to hear.''

But this instance of Ananias was such, that none but Satan could have put him upon, or emboldened him to have done; who from hence appeared to have the power over him, and to have possessed him, to have great access to him, even to his heart, and great influence upon it, so as to prompt him

to lie to the Holy Ghost; who was in the apostles, and by whom they were acted, and to whom he had given a discerning of spirits; so that it was a daring action, and downright madness, to go about to deceive them: or he pretended he had an impulse from the Spirit of God to sell his estate, and give the whole price of it to the apostles, and yet kept back part of it; which was acting contrary to that Spirit he pretended to be influenced by.

And to keep back part of the price of the land: that is, he lied against the Holy Ghost, by keeping back part of the price the land was sold for; when he had declared he sold it with this view, to give the whole for charitable uses, and affirmed that what he brought was the whole.

Gill: Act 5:4

Whiles it remained, was it not thine own,.... Before it was sold, it was his own proper estate; he had the sole propriety in it, and could have kept it, or disposed of it as he pleased: he was not obliged to sell it, he might have kept it as his own property; for selling of possessions at this time was a voluntary thing; it was what no man was forced to; it was a pure act of liberality, and what was not enjoined by the apostles; every man was left to his liberty.

And after it was sold, was it not in thine own power? that is, the price for which it was sold: before he had declared that he sold it, in order to give the whole of it to the church, had brought it to the apostles as the whole; it was in his own power to dispose of, as he pleased, whether to give the whole, or a part of it, or it. He might have kept it all if he had thought fit, or have given what portion he pleased.

Why hast thou conceived this thing in thine heart? for though Satan had an hand in it, and greatly solicited him to it, and spirited him up to do it, yet in conjunction with his own heart; and perhaps it began there, which Satan helped forward. It was not so of Satan as to excuse the wickedness of his heart. It was owing partly to the sin of covetousness, which reigned in him, and partly to a desire of vain glory, and being thought a very religious man, that he acted such a part, and was so notoriously guilty of lying and hypocrisy.

Thou hast not lied unto men, but unto God; that is, not to men only, for he had lied to the apostles; but to God also, to the Holy Ghost, who is truly and properly God, of which this passage is a full proof; and it was owing to his omniscience, which is a peculiar attribute of deity, that this wicked man, and this fraud of his, were discovered.

Gill: Act 5:5

And Ananias hearing these words,.... Of Peter's; by which he found his sin was detected, and by which he was convicted of it: and which set forth the evil nature of it, with its aggravated circumstances; and such power went along with them, and they cut so deep, as that immediately

he fell down and gave up the ghost; which is an instance of what the Jews call death by the hand of heaven: and this was done either by an angel; or rather by an extraordinary gift bestowed on Peter, being such an one as the Apostle Paul had, and used, when he smote Elymas the sorcerer with blindness, and delivered the incestuous person, and Alexander and Hymeneus to Satan.

And great fear came upon all them that heard these things; both upon the members of the church, and so was of service to make them careful of their words and actions, and cautious and circumspect in their lives and conversations; and upon those that were without, and might be a means of making them fearful of speaking against them, or mocking at them, or of joining themselves to them, without being thoroughly satistied that they should, and had a right, and were meet for it.

Gill: Act 5:6

And the young men arose,.... The younger brethren of the church, who were robust, and strong, and fit for the following service: these rose up from their seats at once, not willing that such an awful spectacle should lie long before them:

and wound him up; in linen clothes, as was the manner of the Jews:

and carried him out: of the house where they were, and out of the city; for the burying places of the Jews were without the city:

and buried him; which was all done in a very short time, as appears by what follows.

Gill: Act 5:7

And it was about the space of three hours after,.... The death of Ananias. So much time was taken up in burying of him; and in less time it could not well be, since the burying places of the Jews were without the city, as before observed: and if they were as distant from other cities, as they were from the cities of the Levites, they were, as Dr. Lightfoot shows from Maimonides ^g, above a mile and half off: though there is a Jewish canon which runs thus ^h;

"they put carcasses, graves, and tanners, fifty cubits from a city.''

So that to go thither, open the grave, inter the dead, and return, must take up so much time; and so much time his wife had to reflect upon what she and her husband had done, but seems not to have had any thought about it, at least not any remorse of conscience for it:

when his wife, not knowing what was done; she knew that her husband kept back part of the price of the land, and how much it was, and what he brought to the apostles; but she did not know that the fraud was detected, nor what followed; as that her husband was immediately struck dead, and was carried out and buried; which it is pretty much she should not in this time, when the thing was awful and shocking, the news of which must fly apace all over the city: but it looks as if the company of the saints was not broke up all this while, and that no one went out to carry it abroad, but the young men that went to bury him. Sapphira therefore, being ignorant of the whole affair,

came in; to the temple or house where the apostles were, expecting to see her husband among the apostles, and chief men, in great honour and esteem for what he had done; and that he would be on equal foot with Barnabas and others, who had sold all they had, and brought the whole price of their possessions into the common stock.

Gill: Act 5:8

And Peter answered unto her,.... Who might be inquiring for her husband; though such a way of speaking was common with the Jews, when nothing goes before to which the answer is made; of which there are frequent instances in the sacred writings:

tell me whether ye sold the land for so much; naming the sum of money which Ananias had brought; though the historian does not mention it. The Vulgate Latin and Ethiopic versions read, "tell me, O woman", &c. not calling her by her name, as he did her husband, Act 5:3

yea, she said for so much; just that sum, and no more.

Gill: Act 5:9

Then Peter said unto her, how is it that ye have agreed together,.... For husband and wife to agree together in what is good, in things civil, honest, and lawful, and in religious matters, is very commendable; but to agree in a fraud, in a lie, is very dreadful:

to tempt the Spirit of the Lord; to try whether the apostles had the Spirit of the Lord, or not; and whether the Spirit of the Lord that was in them was omniscient and omnipotent, would take any notice of it, and inflict punishment for it:

behold, the feet of them which have buried thy husband are at the door; which Peter knew either by hearing the sound of their feet, as Ahijah the prophet heard the sound of the feet of Jeroboam's wife, as she came in at the door, 1Ki 14:6 or by the same spirit as Elisha knew that Gehazi ran after Naaman, and received money and garments from him, 2Ki 5:26 and shall carry thee out; of this house dead, and bury thee, as they have thy husband.

Gill: Act 5:10

Then fell she down straightway at his feet,.... In like manner, and by the same hand of God as her husband before:

and yielded up the ghost; died directly:

and the young men came in and found her dead; the young men who had been to inter her husband came into the house at that instant, and found her dead upon the floor, at the feet of the Apostle Peter:

and carrying her forth, buried her by her husband; as it was usual with the Jews to do. So they say ⁱ, that in the cave of Machpelah were buried Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah.

Gill: Act 5:11

And great fear came upon all the church,.... Which was still more increased by this instance of Sapphira's death:

and upon as many as heard these things; who were not of the church; See Gill on Act 5:5.

Gill: Act 5:12

And by the hands of the apostles were many signs and wonders wrought,.... That is, by their means, or by them as instruments, or through the imposition of their hands on persons, many miraculous and wonderful cures, as well as other extraordinary actions, were performed:

among the people; the common people, who attended in great numbers on their ministry, when the chief men and rulers of the nation despised them.

And they were all with one accord in Solomon's porch; which is to be understood not of the whole church, nor of the hundred and twenty disciples, but of the twelve apostles, who met in this place to preach the Gospel to the people; and they were agreed in their doctrine and practice, and were united in their affections to one another. Of Solomon's porch; see Gill on Joh 10:23. These words, with what follow to the 15th verse, are to be read in a parenthesis.

Gill: Act 5:13

And of the rest durst no man join himself to them,.... By the rest are meant, either those that were without the church, and those either the profane and persecuting sort, who durst not come nigh the apostles to touch them, or say one word to them, for fear of being struck dead; and so the Ethiopic version renders it, "and then there was no more any man that durst restrain them", or go about to hinder them from preaching: or the better sort, such who attended on the word, and were either real believers or hypocrites, who durst not, one nor the other, join themselves to them, because of what happened to Ananias and Sapphira; which not only deterred hypocrites from coming into the church, but also kept off such who were really converted persons; but this sense seems to be contradicted in the following verse. Rather therefore by them are meant those within the church, and not only the private members of it, but the ministers of the word, of which number Ananias might have been; these, the rest of them, durst not come nigh the apostles, or familiarly converse with them, much less put themselves upon an equal foot with them, but with great reverence of them kept their distance from them:

but the people magnified them; both the ministers of the word, as Barnabas and others, who showed such a respect to the apostles, they having extraordinary gifts, and extraordinary things also being done by them, and especially the twelve apostles; these the people in general spoke well of, praised and cried up as marvellous men, because of what was done by them.

Gill: Act 5:14

And believers were the more added to the Lord,.... That is, to the church, as in Act 2:47 over which Christ was Lord and head; for they were added to the Lord before, by believing in him, when they gave up themselves to him, to be saved by him; and now to the apostles, and the church by the will of God; and this case of Ananias and Sapphira was so far from hindering persons from coming into the church, that there were greater additions made to it than before, even of such as were true believers in Christ. The Ethiopic version reads, "and many were added who believed in our Lord"; the Arabic version, "they that believed in the Lord increased"; the Syriac version, "and they more increased who believed in the Lord"; and so the Vulgate Latin version, "but the multitude of them that believe in the Lord were the more increased"; all of them reading the phrase, "the Lord", not in construction with the word "added", but with "believers: multitudes both of men and women"; the weaker sex were not intimidated any more than the men, such power went along with the word, and such grace was bestowed upon them. This church must now be prodigiously numerous, for before these additions, eight thousand had been added to the hundred and twenty; such success the Gospel had, and such progress it made in the hands of such mean and contemptible persons, notwithstanding the opposition of the chief men of the nation to it.

Gill: Act 5:15

Insomuch that they brought forth the sick into the streets,.... These words are to be read in connection with the former part of the twelfth verse. Such miraculous cures being wrought by the apostles, the people who had sick persons in their houses, hearing of it brought them out; either "into the streets", as we render it, and as the Alexandrian copy reads; or "in every street" in Jerusalem, waiting for the apostles as they came, to receive a cure from them:

and laid them on beds and couches; for the better conveniency of carrying them to the apostles, or for their lying upon them until they came by that way:

that at the least, the shadow of Peter passing by, might overshadow some of them. The Vulgate Latin version adds, "and be delivered from their infirmities"; but this is not supported by any copy, nor is it in any other version. Peter is only mentioned because he was most known, he being the chief speaker and actor. Who these were that fancied there was such a virtue in Peter's shadow, and whether any were cured by it, is not certain. However, it is a vain thing in the Papists to conclude from hence the primacy of Peter, the worshipping of images, and that the Pope is Peter's shadow, and has his power.

Gill: Act 5:16

There came also a multitude out of the cities round about,.... The fame of the apostles' miracles spread in the cities round about Jerusalem; those that were at some distance as well as near, and large numbers of people came from thence,

unto Jerusalem; where the apostles were: the Syriac version adds, "unto them", that is, to the apostles; and the Arabic version, "with them"; along with those of the city of Jerusalem, who brought out their infirm persons into the streets to be cured:

bringing sick folks, and them which were vexed with unclean spirits; with devils, by whom they were not only possessed, but greatly harassed and afflicted: sometimes tearing and convulsing them, and sometimes throwing them on the ground, and bruising them; or into fire and water, of which there are some instances in the evangelists:

and they were healed everyone; none went without a cure, which served greatly to confirm the Gospel preached by the apostles, and to irritate and provoke their enemies, as appears by what follows.

Gill: Act 5:17

Then the high priest rose up,.... Annas, or rather Caiaphas; See Gill on Act 4:6 he having heard what miracles were wrought by the apostles, and what additions were made to them, rose up from his seat and went out of the sanhedrim, in great haste, and in much wrath and passion:

and all they that were with him; in council, that were of his kindred or his party, as John and Alexander, and others, Act 4:6

which is the sect of the Sadducees; who denied the resurrection of the dead; which doctrine the apostles preached; and this made the high priest and his party very uneasy; whence it seems that the then high priest was a Sadducee, and also the sanhedrim at that time, and which was sometimes the case. Great care indeed was taken of an high priest, that he should not be a Sadducee; on the eve of the day of atonement they always swore the high priest, lest he should be a Sadducee, that he would make no innovation in what was ordered him; and particularly that he would not put the incense upon the fire without, and then carry it in a censor into the most holy place, as the Sadducees understood ^k, Lev 16:3. But notwithstanding all their care, sometimes they had a Sadducee for an high priest; we read of one John, an high priest, who ministered in that office fourscore years, and at last became a Sadducee ^l. And sometimes a sanhedrim consisted only of Sadducees: hence we read of דין של עדוקי בית, "a sanhedrim of Sadducees" ^m; and such an one was this; and therefore it is not to be wondered at what follows,

and they were filled with indignation; or "zeal", for Sadducism; and which was a blind zeal, and not according to knowledge: or "with envy" at the apostles for the miracles done by them, and because of the success that attended them; fearing lest, should they go on at this rate, their religion and authority would come to nothing. Sadducism now seemed greatly to prevail among men in power; and the Jews say ⁿ,

"the son of David will not come until the whole government is turned to the opinion of the Sadducees.''

Gill: Act 5:18

And laid their hands on the apostles,.... That is, laid hold on them, and took them, and carried them away; at least their servants did so, by their orders:

and put them in the common prison; where malefactors were put; and this both for greater security, and for greater disgrace.

Gill: Act 5:19

But the angel of the Lord,.... Or "of God", as the Arabic and Ethiopic versions read, whether Michael, as some have thought, or Gabriel, or what particular angel, is not material to know. However, it was a good angel, an elect angel, one of those ministering spirits sent by God to minister to the heirs of promise; one of those angels that excel in strength, as appears by what he did: for he

by night opened the prison doors; where the apostles were put, and which had more doors than one, and these strong and close shut, and guarded by keepers; but were easily opened by the angel. It was very likely at, or towards the evening, when the apostles were taken, and therefore they were committed to prison, there to lie all night, till next morning, when the sanhedrim would meet together to consult what to do with them:

and brought them forth; out of the prison, leading them out at the doors he had opened for them:

and said; the Syriac, Arabic, and Ethiopic versions add, "to them"; that is, to the apostles, as follows.

Gill: Act 5:20

Go, stand and speak in the temple to the people,.... They were not delivered out of prison, in order to go and secure themselves from danger; but to go about the work they were called to, to preach the Gospel "in the temple", the place of worship; and a proper place to meet with persons to preach to, being a public place, whither the Jews always resorted; and there they were to stand, and continue with courage and intrepidity, not fearing the reproach and wrath of men, seeing they had both Christ and truth on their side; and there declare it "to the people", the common people, the multitude, even all that came to hear: the Gospel is to be preached to all; the Spirit of God makes it effectual to some, and others are rendered inexcusable: the substance of what they were to speak follows,

all the words of this life; all the doctrines of the Gospel; none of them are to be dropped or concealed, but to be spoken out, fully, freely, and faithfully, with all boldness and constancy; though they cannot be comprehended by reason, and are rejected by learned men, and the majority of the people; though charged with novelty and licentiousness, and attended with reproach and persecution: and these may be called, "the words of life", even of eternal life, as in Joh 6:68 because they show the nature of it, and point out the way unto it; not by the law, and obedience to that, but by Christ and his righteousness; and are the means of quickening dead sinners, of reviving drooping saints, and of nourishing them up unto eternal life: and also the words of "this" life; not of this present frail, mortal, and sinful life; but of life by Christ, which is begun to be enjoyed now, and will be perfectly enjoyed hereafter: and particularly the doctrine of the resurrection unto life may be intended; in opposition to the Sadducees, who denied it, and were the men that, being filled with indignation against them for preaching it, had seized them, and put them into prison; and being now delivered from prison, they are bid to go and preach this same doctrine again, in the most public manner: though some think there is an hypallage in the words; and so the Syriac version renders them, "all these words of life"; and the Ethiopic version, "this word of life"; meaning the Gospel, and the doctrines of it, they had in commission to preach, and for which they were reproached and persecuted.

Gill: Act 5:21

And when they heard that,.... Or "his word", as the Arabic version supplies; that is, the word of the angel, the orders enjoined them by him, to go to the temple, and there preach the Gospel; this clause is left out in the Syriac version:

they entered into the temple early in the morning; they were obedient to the command of the angel, believing him to be a messenger of God, who declared his will, which they readily complied with, and were indeed eager of doing it; and therefore early in the morning, as soon as ever the temple doors were opened, and there were any people got together, they went in:

and taught; as the Ethiopic version adds, "the people, this word of life"; the doctrine or doctrines of the Gospel which the angel had bid them teach:

but the high priest came, and they that were with him: as before, to the place where the sanhedrim used to meet; either the chamber Gazith, or the shops, or some other place in Jerusalem; See Gill on Act 4:15.

and called the council together; the sanhedrim, consisting of seventy one, which usually met at the time of the morning daily sacrifice; perhaps on this occasion they might be called together sooner, and everyone of them summoned to attend; for otherwise it was not necessary that every particular member should be present, but when there was any business of importance which required it, they were all gathered together ^o:

and all the senate of the children of Israel; or the elders, as the Vulgate Latin, Syriac, and Arabic versions read, the rest of the elders of the city, besides those of the great sanhedrim. Dr. Lightfoot thinks, that the two other sanhedrim, or courts of judicature in Jerusalem, which consisted of twenty three persons apiece, are designed; and who, as he rightly observes from Maimonides ^p, sat the one in the gate of the court, the other in the gate of the mountain of the house; so that all the courts in Jerusalem were called together at this time; and if they all met, they made up a hundred and seventeen men:

and sent to the prison to have them brought; that is, "the apostles", as the Syriac version reads. The sense is, that the high priest, and those that were with him at the same time that they convened all the courts of judicature in Jerusalem together, sent their officers to the prison, to fetch the apostles; or else the sanhedrim, and senate of Israel being met, they ordered their officers to go to the common jail, and bring the apostles before them, to be examined, tried, and judged by them.

Gill: Act 5:22

But when the officers came,.... The Arabic version adds, "to it"; that is, to the prison;

and found them not in the prison. The Vulgate Latin version reads, "the prison being opened they found them not"; when they came to the prison, they opened the doors of it, or the keepers for them; for though the angel had opened them for the apostles, yet he shut them again, as he brought them out; for these men found the doors shut, as the following verse shows, and who upon opening them and searching the prison, for the apostles, could find none of them in it; wherefore they returned; the Arabic version reads, "to them"; to the sanhedrim:

and told; that is, them, as both the Arabic and Ethiopic versions read.

Gill: Act 5:23

Saying, the prison truly found we shut with all safety,.... Locked, barred and bolted;

and the keepers standing without before the doors; both inner and outer in their proper places, diligently discharging their office:

but when we had opened we found no man within; that is, none of the apostles, for there might be other prisoners in it, who were not released by this means.

Gill: Act 5:24

Now when the high priest,.... Or "the priests", as it is read in most copies; the Complutensian edition reads, "the high priest"; and he is certainly designed, since he is distinguished from the chief priests after mentioned: the Vulgate Latin, Syriac, and Ethiopic versions, leave out this word; as does also the Alexandrian copy:

and the captain of the temple; the same versions read in the plural number; See Gill on Luk 22:4, Luk 22:52, Act 4:1.

and the chief priests heard these things; which the officers related, that the prison doors were shut and sure, and the keepers upon their watch, and yet the apostles gone:

they doubted of them, whereunto this would grow; they did not doubt of the truth of the things their officers told them, but they were amazed at them, and hesitated in their minds about them, and were anxiously thoughtful; what this would, or should be, or how this should be done; that the prison doors should be shut, and yet the prisoners gone; they were in suspense and anxiety of mind, what to impute it to; whether to a divine and supernatural power, or to magic art; and were uneasy in their minds what would be the issue of so strange and surprising an event.

Gill: Act 5:25

Then came one and told them, saying,.... Who this man was, is of no consequence to know; it can hardly be thought that he was one of the number of the disciples, or a member of the church, or a professor of the Christian religion; but rather an enemy, and one that sought his own interest, and to obtain the favour and affection of the chief priests and elders, and therefore very officiously came to them, and reported as follows:

behold, the men whom ye put in prison, last night,

are standing in the temple; openly and publicly, and without fear;

and teaching the people; in the name of Jesus, which the sanhedrim had forbid them to do.

Gill: Act 5:26

Then went the captain with the offcers,.... That is, the captain of the temple, who had the command of it; he went thither attended with the officers and servants of the chief priests, the same that had been sent to the prison, to fetch the apostles:

and brought them without violence; they did not lay hold upon them, and drag them away in a violent manner; but gave them good words, and allured them, and entreated them to go along with them, and perhaps promised them, that no hurt should come to them, and that they should have full liberty to speak for themselves; the Ethiopic version renders it, "they brought them, behaving themselves mildly towards them"; they used no forcible, but gentle methods; they did not seize them in a violent way, and bind them, and carry them away by force:

for they feared the people; who had them in great esteem, because of the miracles done by them, and the benefit they received from them, both for their souls and bodies:

lest they should have been stoned; by the populace, who had they used them in a severe and cruel manner, would have risen upon them, and stoned them to death; the Ethiopic version renders it, "because they feared the people, they did not stone them"; as if the captain of the temple, and the officers would have stoned the apostles, but that they were afraid of the people.

Gill: Act 5:27

And when they had brought them,.... From the temple, to the place where the sanhedrim sat, which, by this, seems to have been not in the room Gazith, nor in the shops, which were both in the temple, but in some part of the city of Jerusalem:

they set them before the council; whereby was fulfilled what Christ had foretold, Mat 10:17 "they will deliver you up to the councils"; they placed them before the whole sanhedrim; in the midst of it; see Gill on Act 4:7; and as the Ethiopic version here reads:

and the high priest asked them; though he was not president of the council, but Gamaliel, after mentioned; yet being in so high an office, and a principal member of the council, took upon him the examination of the apostles.

Gill: Act 5:28

Saying, did not we straitly command you,.... Or give you strict orders, with severe threatenings,

that you should not teach in this name? the Ethiopic version reads, "in the name of Jesus"; which is what is meant, but was not expressed by the sanhedrim; see Act 4:17

and behold, ye have filled Jerusalem with your doctrine; they disregarded the council, and its orders, its commands and threatenings, and preached the doctrines of the Gospel; and particularly that concerning the resurrection of Christ, and through him the resurrection of all the dead; and with such success, that great part of the inhabitants of Jerusalem received it; at least there were great numbers in all parts of the city which attended to it, and embraced it: and this they represent as a novel doctrine, devised by the apostles, and peculiarly theirs; and which Moses, and the prophets, were strangers to:

and intend to bring this man's blood upon us; by charging us with the murder of him, and representing us as guilty of shedding innocent blood, and so stirring up the people, and the Romans against us, to take vengeance on us for it: this, as if they should say, seems to be the intention and design of your ministry, particularly in asserting, that Jesus of Nazareth, who was crucified, is now risen from the dead, and was a holy, innocent, and righteous person, as his resurrection shows; and therefore, as we have been guilty in shedding his blood, the punishment of it will, one day or other, be inflicted on us; as it accordingly was, and as they themselves imprecated in Mat 27:25. It is to be observed, that they do not mention the name of Jesus, only by way of contempt, call him "this man", as it is usual with the Jews to do, when they speak of him. So a commentator ^q on Gen 27:39 says of some,

"they believed in a man whom they set up for God; and Rome believed, in the days of Constantine, who renewed all that religion, and put upon his banner the form האיש ההוא, "of that man":''

and so another of their writers ^r uses the phrase several times in a few words. Judah ben Tabai fled to Alexandria,

"that they might not make him president, and in the way, with one disciple; as it happened to Joshua ben Perachiah, with אותו האיש, "that man"; and ye may receive it for a truth, that "that man" was his disciple--and the truth is, that "that man" was born in the fourth year of the kingdom of Jannai the Second.''

So an heretic is said to be one that confesses "that man"; and heretics are the disciples of "that man", who turned to evil the words of the living God ^s. Thus blasphemously and contemptuously do they speak of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 5:2

¹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

² tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Act 5:3

¹ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

² tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

NET Notes: Act 5:4

¹ tn Grk “Remaining to you.”

² tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

³ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

⁴ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

NET Notes: Act 5:5

¹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

NET Notes: Act 5:6

¹ tn Or “arose.”

² tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

³ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

NET Notes: Act 5:7

¹ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

NET Notes: Act 5:8

¹ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

² tn Grk “so much,” “as much as this.”

³ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

NET Notes: Act 5:10

¹ tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

NET Notes: Act 5:11

¹ tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

³ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

NET Notes: Act 5:12

¹ tn The miraculous nature of these signs is implied in the context.

² tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

³ tn Or “With one mind.”

⁴ tn Or “colonnade”; Grk “stoa.”

sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

NET Notes: Act 5:13

¹ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

² tn Or “the people thought very highly of them.”

NET Notes: Act 5:14

¹ tn Or “More and more believers were added to the Lord.”

NET Notes: Act 5:15

¹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

NET Notes: Act 5:16

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² sn Unclean spirits refers to evil spirits.

³ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

NET Notes: Act 5:17

¹ sn See the note on Sadducees in 4:1.

² sn This is a parenthetical note by the author.

³ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

NET Notes: Act 5:18

¹ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

² tn Or “they arrested.”

NET Notes: Act 5:19

¹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

² tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

³ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

⁴ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

NET Notes: Act 5:20

¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

² tn Or “speak.”

NET Notes: Act 5:21

¹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

² tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

³ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

⁴ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

⁵ tn Grk “sons of Israel.”

⁶ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

⁷ tn The words “before them” are not in the Greek text but are implied.

NET Notes: Act 5:22

¹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

² tn The words “for them” are not in the Greek text but are implied.

³ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

NET Notes: Act 5:23

¹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 5:24

¹ tn Or “captain.”

² tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

³ tn Grk “heard these words.”

⁴ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

⁵ tn The optative verb here expresses confused uncertainty.

NET Notes: Act 5:25

¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

NET Notes: Act 5:26

¹ tn Or “captain.”

² tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

⁴ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

⁵ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

⁶ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

NET Notes: Act 5:27

¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

² tn Or “interrogated,” “asked.”

NET Notes: Act 5:28

¹ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

³ sn The name (i.e., person) of Jesus is the constant issue of debate.

⁴ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

Geneva Bible: Act 5:1

But ^{( 1 )} a certain man named Ananias, with Sapphira his wife, sold a possession,

^{( 1 )} Luke shows by contrary examples how great a sin hypocrisy is, especially in those who under a false pretence and cloak of zeal seem to shine and be of great importance in the Church.

Geneva Bible: Act 5:2

And ^{( a )} kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.

^{( a )} Craftily took away.

Geneva Bible: Act 5:3

But Peter said, Ananias, why hath Satan ^{( b )} filled thine heart ^{( c )} to lie to the Holy Ghost, and to keep back [part] of the price of the land?

^{( b )} Fully possessed.

^{( c )} For when they had appointed that farm or possession for the Church, they were foolish to keep away a part of the price, as though they were dealing with men, and not with God, and therefore he says afterwards that they tempted God.

Geneva Bible: Act 5:4

Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou ^{( d )} conceived this thing in thine heart? thou hast not lied unto men, but unto God.

^{( d )} By this is meant an advised and purposeful deceit, and the fault of the man in listening to the devil's suggestions.

Geneva Bible: Act 5:9

Then Peter said unto her, How is it that ye have agreed together to ^{( e )} tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the ^{( f )} door, and shall carry thee out.

^{( e )} Look how often men do things with an evil conscience; and so they pronounce sentence against themselves, and as much as in them lies, they provoke God to anger, as they do this on purpose, in order to test whether he is just and almighty or not.

^{( f )} Are at hand.

Geneva Bible: Act 5:11

^{( 2 )} And great fear came upon all the church, and upon as many as heard these things.

^{( 2 )} The Lord by his marvellous power bridles some so that they may not hurt the Church: others he keeps in awe and fear of him: and others he draws unto himself.

Geneva Bible: Act 5:13

And of the rest durst no man join himself to them: but the people ^{( g )} magnified them.

^{( g )} Highly praised them.

Geneva Bible: Act 5:17

^{( 3 )} Then the high priest rose up, and all they that were with him, (which is the ^{( h )} sect of the Sadducees,) and were filled with indignation,

^{( 3 )} The more that the Church increases, the more the rage os Satan increases, and therefore they proceed from threats to imprisonment.

^{( h )} The word which is used here is "heresy", which signifies a choice, and so is taken for a right form of learning, or faction, or study and course of life, which the Latins call a sect: at first this word was used indifferently, but at length it came to be used only in reference to evil, whereupon came the name of "heretic" which is taken for one that goes astray from sound and wholesome doctrine in such a way that he thinks lightly of the judgment of God and his Church, and continues in his opinion, and breaks the peace of the Church.

Geneva Bible: Act 5:19

^{( 4 )} But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

^{( 4 )} Angels are made servants of the servants of God.

Geneva Bible: Act 5:20

^{( 5 )} Go, stand and speak in the temple to the people all the ^{( i )} words of this life.

^{( 5 )} God therefore delivers his own, so that they may more vigorously provoke his enemies.

^{( i )} Words by which the way unto life is shown.

Geneva Bible: Act 5:21

^{( 6 )} And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

^{( 6 )} God mocks his enemies attempts from above.

Geneva Bible: Act 5:25

^{( 7 )} Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

^{( 7 )} The more openly that Christ's power shows itself, the more the madness of his enemies who conspire against him increases.

Geneva Bible: Act 5:26

^{( 8 )} Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.

^{( 8 )} Tyrants who do not fear God are forced to fear his servants.

Geneva Bible: Act 5:28

^{( 9 )} Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend ^{( k )} to bring this man's blood upon us.

^{( 9 )} It is the characteristic of tyrants to set down their own commandments as right and proper, be they ever so wicked.

^{( k )} Make us guilty of murdering that man whom yet they will not condescend to name.

Commentary -- Verse Range Notes

TSK Synopsis: Act 5:1-42

1 After that Ananias and Sapphira his wife for their hypocrisy, at Peter's rebuke had fallen down dead;

12 and that the rest of the apostles had wrought many miracles;

14 to the increase of the faith;

17 the apostles are again imprisoned;

19 but delivered by an angel bidding them preach openly to all;

21 when, after their teaching accordingly in the temple,

29 and before the council,

33 they are in danger to be killed; but through the advice of Gamaliel, a great counsellor among the Jews, they are kept alive, and are only beaten;

41 for which they glorify God, and cease no day from preaching.

Combined Bible: Act 5:1

1, 2. In close connection with this unprecedented liberality of the brethren, we are now introduced to a remarkable case of corruption, of which it was the occasion. The praise always lavished on disinterested benevolence sometimes prompts illiberal men to make a pretense of liberality. But the mere desire of praise is incapable of subduing selfishness, so as to make a truly liberal heart; for it is itself a species of selfishness. In contrast with the course of Barnabas, we are told: (1) " But a certain man named Ananias, with Sapphira his wife, sold a possession, (2) and kept back part of the price, his wife being also privy to it, and brought a certain part and laid it at the feet of the apostles. " This language implies, what is distinctly avowed by the wife below, that this part was represented as the whole price of the possession.   

  

  

Combined Bible: Act 5:2

notes on verse 1  

  

Combined Bible: Act 5:3

4. " But Peter said, Ananias, why has Satan filled thy heart, to lie to the Holy Spirit, and to keep back part of the price of the land? (4) While it remained, was it not your own? And after it was sold, was it not in your own control? Why hast thou put this thing in thy heart? Thou hast not lied to men, but to God. Here Peter brings together the influence of Satan, and the free agency of the tempted, just as he had, in former discourses, the free agency of men, and the purposes of God. He demands of Ananias, "Why has Satan filled thy heart to lie to the Holy Spirit," and, in the same breath, "Why hast thou put this thing in thy heart?" The existence and agency of the tempter are distinctly recognized, yet it is not Satan, but Ananias who is rebuked; and he is rebuked for doing the very thing that Satan had done, showing that he is as guilty as though Satan had no existence. Indeed, he is rebuked for what Satan had done. The justice of this is manifest from the fact that Satan had no power to fill his heart with evil, without his co-operation. That he had rendered this co-operation, threw the responsibility upon himself.  

Peter's knowledge of the deception was the result not of human information, but of the insight imparted to him by the Holy Spirit. This is necessary to the significance of the entire incident, as well as to the purport of Peter's own words.   

  

  

Combined Bible: Act 5:4

notes on verse 3  

  

Combined Bible: Act 5:5

The exposure of Ananias was very surprising, but neither the audience, nor perhaps Peter, was prepared by it for the event which immediately followed. (5) " And Ananias, hearing these words, fell down and expired. And great fear came upon all who heard these things. " There is no evidence that Peter had any will of his own in this matter; but it was an act of divine power exerted independent of the apostolic agency. The responsibility, therefore, attached not to Peter as an officer of the Church, but to God as the moral governor of the world. The propriety of the deed may be appreciated best by supposing that Ananias had succeeded in his undertaking. His success would not only have turned the most praiseworthy feature of the new Church into a source of corruption and hypocrisy, but it would have brought discredit upon the inspiration of the apostles, by showing that the Spirit within them could be deceived. Thus the whole fabric of apostolic authority, which was based upon their inspiration, would have fallen, and precipitated the entire cause into hopeless ruin. The attempt, therefore, presented a crisis of vital importance, and demanded some such vindication of their inspiration as could neither be mistaken nor forgotten. The immediate effect of the event was just the effect desired: "great fear came upon all who heard these things."   

  

  

Combined Bible: Act 5:6

The scene was too awful for lamentation, or for needless funeral services. As when Nadab and Abihu fell dead at the door of the tabernacle with strange fire in their censers, there was no weeping nor delay. All were stricken with horror, as they saw the curse of God fall upon the wretch. (6) " And the young men arose, wound him up, and carried him out, and buried him. "   

  

  

Combined Bible: Act 5:7

Sapphira was not present. (7) " And it was about the space of three hours after, when his wife, not knowing what was done, came in. " How she remained so long ignorant of the fate of her husband, we are not informed, though it is a most extraordinary circumstance. He had died suddenly, in a manner which had excited everybody; had been buried; and three hours had passed; yet his wife, who must have been in the vicinity, has no intimation of it, but comes into the very assembly where it had occurred, without a word reaching her ear upon the subject. There is no way to account for this, but by the supposition that there was a concerted determination on the part of the whole multitude to conceal the facts from her. This was a most unnatural determination, and one difficult of execution, except on the further supposition that Peter commanded the multitude to restrain their natural impulses, and let her know nothing until he himself was ready to reveal it to her. This course was necessary in order to effectually expose her.   

  

  

Combined Bible: Act 5:8

She came in prepared to act out fully the part which she had agreed upon with her husband. (8) " Then Peter answered her, Tell me whether you sold the land for so much? She said, Yes; for so much. (9) Then Peter said to her, Why is it that you have agreed together to put to proof the Spirit of the Lord? Behold, the feet of them who have buried thy husband are at the door, and they shall carry thee out. (10) Then she immediately fell at his feet and expired: and the young men coming in found her dead, and carried her out, and buried her by her husband. " In her case, Peter knew what was about to take place, and declared it; but there is no indication that he exerted his own will or miraculous power to cause her death. We regard her death, like that of Ananias, as a miracle wrought independent of the power lodged in the apostles.  

In the question, "Why have you agreed together to put to proof the Spirit of the Lord?" Peter expresses the result of their agreement, though it may not have been what they had in view. They did put the Spirit to proof, by testing his powers. If he had failed under the test, the consequences, as we have suggested above, would have been disastrous. But now that the test applied has triumphantly vindicated the fullness of apostolic inspiration, it was not likely that such another attempt could be made.   

  

  

Combined Bible: Act 5:9

notes on verse 8  

  

Combined Bible: Act 5:10

notes on verse 8  

  

Combined Bible: Act 5:11

The failure of the plot proved as propitious to the cause of truth as its success would have been disastrous. (11) " And great fear came upon all the Church, and upon all who had heard these things. " This fear was excited, not only by the sudden and awful fate of the guilty pair, but also by the fearful nature of that spirit-searching knowledge imparted to the apostles. The disciples were now filled with more just conceptions than before of the nature of inspiration, and the unbelieving masses who heard of the event were awed into respect and reverence.   

  

  

Combined Bible: Act 5:12

13. Increased activity of the apostles followed, and their office was still further magnified. (12) " And through the hands of the apostles many signs and wonders were done among the people. And they were all, with one accord, in Solomon's Portico, (13) and of the rest no man dare join himself to them, but all people magnified them. " It was the apostles alone who were in Solomon's Portico, as is evident from the fact that the term apostles, in the first clause of the 12th verse Ac 5:12> , furnishes the only antecedent to the pronoun they, in the statement, "they were all, with one accord," etc. This being so, "the rest," who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, "Depart from me; for I am a sinful man, O Lord." That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in verse 11 Ac 5:11> , where he says, "Great fear came upon all the Church."   

  

  

Combined Bible: Act 5:13

notes on verse 12  

  

Combined Bible: Act 5:14

The statement just made, that "of the rest no man dared to join himself to them," can not mean that persons dared not join the Church, for the reverse is now stated. (14) " And believers were the more added to the Lord, multitudes both of men and women. " The increased awe in the presence of the apostles, with which the people were inspired, made them listen with increased respect to their testimony concerning Jesus, and brought them in greater numbers to obedience.   

  

  

Combined Bible: Act 5:15

16. The connection of Luke's next statement, introduced by the adverb so that, is somewhat obscure: but I presume he intends to state a result of all the facts just mentioned. Signs and wonders were done by the apostles; the people magnified them, and believers were the more added to the Lord. (15) " So that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them. (16) There came also a multitude out of the cities round about to Jerusalem, bringing the sick and those vexed by unclean spirits, who were all healed. "   

  

  

Combined Bible: Act 5:16

notes on verse 15  

  

Combined Bible: Act 5:17

18. The excitement which now prevailed throughout Jerusalem and the neighboring villages, and found utterance in the most enthusiastic praise of the apostles, was too much for the equanimity of the dignitaries who had so strictly forbidden them to preach or teach in the name of Jesus. (17) " Then the high priest rose up, and all who were with him, being the sect of the Sadducees, and were filled with zeal, (18) and laid their hands on the apostles, and put them in the public prison. " Here we have the same Sadducees at work who had arrested and threatened Peter and John. They were "filled with zeal;" but it was a zeal inspired less by love for their own cause, than by hatred for that which was triumphing over it. The advocates of error will generally appear quite easy, and sometimes, even generous, when their cause is merely standing still; but their zeal is always kindled when the truth begins to make inroads upon them. The zeal of these Sadducees was fanned to its fiercest heat by recent events, and they determined to execute the threats with which they had recently dismissed two of the apostles, making all the twelve their present victims.   

  

  

Combined Bible: Act 5:18

notes on verse 17  

  

Combined Bible: Act 5:19

When they were all seized and cast into prison together, the apostles could but expect that they would now feel the entire weight of the wrath which was treasured up against them. (19) " But an angel of the Lord opened the prison doors in the night, and led them forth, and said, (20) Go stand in the temple, and speak to the people all the words of this life. (21) And having heard this they entered into the temple early in the morning, and taught. But the high priest came, and those who were with him, and called together the Sanhedrim, and all the eldership of the children of Israel, and sent into the prison to have them brought. " The apostles were already in the temple, teaching the early worshipers as if nothing unusual had occurred, when the Sanhedrim met and sent to the prison for them.   

  

  

Combined Bible: Act 5:20

notes on verse 19  

  

Combined Bible: Act 5:21

notes on verse 19  

  

Combined Bible: Act 5:22

23. After some delay, the officers returned into the presence of the Sanhedrim without their prisoners. (22) " But when the officers arrived, and did not find them in the prison, they returned and announced, (23) saying, The prison we found closed with all safety, and the guards standing before the doors; but when we opened them, we found no one within. " This appalling circumstance would have been sufficient, with less determined men, to stay all hostile proceedings, and even to disperse the court who had assembled for the trial for the apostles.   

  

  

Combined Bible: Act 5:23

notes on verse 22  

  

Combined Bible: Act 5:24

The startling announcement was not without serious effect even upon the stubborn Sadducees. They were staggered by it, and knew not at first what to do or think. (24) " Now when the high priest and the captain of the temple, and the chief priest heard these words, they were perplexed concerning them, what this might come to. (25) But some one came and announced to them, Behold, the men whom you put in prison are standing in the temple and teaching the people. " This announcement relieved the perplexity of the Sanhedrim, by enabling them to proceed with business, and relieving them from the unpleasant necessity of dispersing without a good excuse. They now dispatch a more honorable guard after the apostles than they had, at first; for the captain of the temple himself takes command. (26) " Then the captain went with the officers, and brought them without violence, for they feared the people, lest they should be stoned. " The clause, "lest they should be stone," is so arranged as to furnish a reason for both the preceding statements, that they " feared the people," and that they "brought them without violence. " The enthusiasm of the people had been much increased, no doubt, by the angelic deliverance, which was by this time well known about the temple.   

  

  

Combined Bible: Act 5:25

notes on verse 24  

  

Combined Bible: Act 5:26

notes on verse 24  

  

Combined Bible: Act 5:27

28. We have now a very lively and graphic description of the arraignment and trial of the apostles. (27) " And having brought them, they placed them in the Sanhedrim, and the high priest asked them, (28) saying, Did we not strictly command you not to speak in this name? And behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood upon us. " These words contain two specific charges against the apostles, disobedience to the Sanhedrim, and an effort to bring upon them the blood of Jesus.   

  

  

Combined Bible: Act 5:28

notes on verse 27  

  

Maclaren: Act 5:17-32

Whom To Obey, Annas Or Angel?

Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. -And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22. But when the officers came, and found them not in the prison, they returned, and told, 23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27. And when they had brought them, they set them before the council: and the high priest asked them, 28. Saying, Did not we straitly command you that ye should. not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29. Then Peter and the other apostles answered and said. We ought to obey God rather than men. 30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.'--Acts 5:17-32.

THE Jewish ecclesiastics had been beaten in the first round of the fight, and their attempt to put out the fire had only stirred the blaze. Popular sympathy is fickle, and if the crowd does not shout with the persecutors, it will make heroes and idols of the persecuted. So the Apostles had gained favour by the attempt to silence them, and that led to the second round, part of which is described in this passage.

The first point to note is the mean motives which influenced the high-priest and his adherents. As before, the Sadducees were at the bottom of the assault; for talk about a resurrection was gall and wormwood to them. But Luke alleges a much more contemptible emotion than zeal for supposed truth as the motive for action. The word rendered in the Authorised Version indignation,' is indeed literally' zeal,' but it here means, as the Revised Version has it, nothing nobler than jealousy.' Who are those ignorant Galileans that they should encroach on the office of us dignified teachers? and what fools the populace must be to listen to them! Our prestige is threatened. If we don't bestir ourselves, our authority will be gone.' A lofty spirit in which to deal with grave movements of opinion, and likely to lead its possessors to discern truth!

The Sanhedrin, no doubt, talked solemnly about the progress of error, and the duty of firmly putting it down, and, like Jehu, said, Come, and see our zeal for the Lord'; but it was zeal for greetings in the marketplace, and the chief seats in the synagogues, and the other advantages of their position. So it has often been since. The instruments which zeal for truth uses are argument, Scripture, and persuasion. That zeal which betakes itself to threats and force is, at the best, much mingled with the wrath and jealousy of man.

The arrest of the Apostles and their committal to prison was simply for detention, not punishment. The rulers cast their net wider this time, and secured all the Apostles, and, having them safe under lock and key, they went home triumphant, and expecting to deal a decisive blow to-morrow. Then comes one of the great buts' of Scripture. Annas and Caiaphas thought that they had scored a success, but an angel upset their calculations. To try to explain the miracle away is hopeless. It is wiser to try to understand it.

The very fact that it did not lead to the Apostles' deliverance, but that the trial and scourging followed next day, just as if it had not happened, which has been alleged as a proof of its uselessness, and inferentially of its falsehood, puts us on the right track. It was not meant for their deliverance, but for their heartening, and for the bracing of all generations of Christians, by showing, at the first conflict with the civil power, that the Lord was with His Church. His strengthening power is operative when no miracle is wrought. If His servants are not delivered, it is not that He lacks angels, but that it is better for them and the Church that they should lie in prison or die at the stake.

The miracle was a transient revelation of a perpetual truth, and has shed light on many a dark dungeon where God's servants have lain rotting. It breathed heroic constancy into the Twelve. How striking and noble was their prompt obedience to the command to resume the perilous work of preaching! As soon as the dawn began to glimmer over Olivet, and the priests were preparing for the morning sacrifice, there were these irrepressible disturbers, whom the officials thought they had shut up safely last night, lifting up their voices again as if nothing had happened. What a picture of dauntless persistence, and what a lesson for us! The moment the pressure is off, we should spring back to our work of witnessing for Christ.

The bewilderment of the Council comes in strong contrast with the unhesitating action of the Apostles. There is a half ludicrous side to it, which Luke does not try to hide. There was the pompous assembling of all the great men at early morning, and their dignified waiting till their underlings brought in the culprits. No doubt, Annas put on his severest air of majesty, and all were prepared to look their sternest for the confusion of the prisoners. The prison, the Temple, and the judgment hall, were all near each other. So there was not long to wait. But, behold! the officers come back alone, and their report shakes the assembly out of its dignity. One sees the astonished underlings coming up to the prison, and finding all in order, the sentries patrolling, the doors fast (so the angel had shut them as well as opened them), and then entering ready to drag out the prisoners, and--finding all silent. Such elaborate guard kept over an empty cage!

It was not the officers' business to offer explanations, and it does not seem that any were asked. One would have thought that the sentries would have been questioned. Herod went the natural way to work, when he had Peter's guards examined and put to death. But Annas and his fellows do not seem to have cared to inquire how the escape had been made. Possibly they suspected a miracle, or perhaps feared that inquiry might reveal sympathisers with the prisoners among their own officials. At any rate, they were bewildered, and lost their heads, wondering what was to come next, and how this thing was to end.

The further news that these obstinate fanatics were at their old work in the Temple again, must have greatly added to the rulers' perplexity, and they must have waited the return of the officers sent off for the second time to fetch the prisoners, with somewhat less dignity than before. The officers felt the pulse of the crowd, and did not venture on force, from wholesome fear for their own skins. An excited mob in the Temple court was not to be trifled with, so persuasion was adopted. The brave Twelve went willingly, for the Sanhedrin had no terrors for them, and by going they secured another opportunity of ringing out their Lord's salvation. Wherever a Christian can witness for Christ, he should be ready to go.

The high-priest discreetly said nothing about the escape. Possibly he had no suspicion of a miracle, but, even if he had, chapter iv. 16 shows that that would not have led to any modification of his hostility. Persecutors, clothed with a little brief authority, are strangely blind to the plainest indications of the truth spoken by their victims. Annas did not know what a question about the escape might bring out, so he took the safer course of charging the Twelve with disobedience to the Sanhedrin's prohibition. How characteristic of all his kind that is! Never mind whether what the martyr says is true or not. He has broken our law, and defied our authority; that is enough. Are we to be chopping logic, and arguing with every ignorant upstart who chooses to vent his heresies'? Gag him,--that is easier and more dignified.

A world of self-consequence peeps out in that we straitly charged you,' and a world of, contempt peeps out in the avoidance of naming Jesus. This name' and this man' is the nearest that the proud priest will some to soiling his lips by mentioning Him. He bears unconscious testimony to the Apostles' diligence, and to the popular inclination to them, by charging them with having filled the city with what he contemptuously calls your teaching,' as if it had no other source than their own ignorant notions.

Then the deepest reason for the Sanhedrin's bitterness leaks out in the charge of inciting the mob to take vengeance on them for the death of Jesus. It was true that the Apostles had charged that guilt home on them, but not on them only, but on the whole nation, so that no incitement to revenge lay in the charge. It was true that they had brought this man's blood' on the rulers, but only to draw them to repentance, not to hound at them their sharers in the guilt. Had Annas forgot His blood be on us, and on our children'? But, when an evil deed is complete, the doers try to shuffle off the responsibility which they were ready to take in the excitement of hurrying to do it. Annas did not trouble himself about divine vengeance; it was the populace whom he feared.

So, in its attempt to browbeat the accused, in its empty airs of authority, in its utter indifference to the truth involved, in its contempt for the preachers and their message, in its brazen denial of responsibility, its dread of the mob, and its disregard of the far-off divine judgment, his bullying speech is a type of how persecutors, from Roman governors down, have hectored their victims.

And Peter's brave answer is, thank God! the type of what thousands of trembling women and meek men have answered. His tone is severer now than on his former appearance. Now he has no courteous recognition of the court's authority. Now he brushes aside all Annas's attempts to impose on him the sanctity of its decrees, and flatly denies that the Council has any more right to command than any other men.' They claimed to be depositaries of God's judgments. This revolutionary fisherman sees nothing in them but men,' whose commands point one way, while God's point the other The angel bade them speak'; the Council had bid them be dumb. To state the opposition was to determine their duty. Formerly Peter had said judge ye' which command it is right to obey. Now, he wraps his refusal in no folds of courtesy, but thrusts the naked We must obey God' in the Council's face. That was a great moment in the history of the world and the Church. How much lay in it, as in a seed,--Luther's Here I stand, I can do none other. God help me! Amen'; Plymouth Rock, and many a glorious and blood-stained page in the records of martyrdom.

Peter goes on to vindicate his assumption that in disobeying Annas they are obeying God, by reiterating the facts which since Pentecost he had pressed on the national conscience. Israel had slain, and God had exalted, Jesus to His right hand. That was God's verdict on Israel's action. But it was also the ground of hope for Israel; for the exaltation of Jesus was that He might be Prince [or Leader] and Saviour,' and from His exalted hand were shed the gifts of repentance and remission of sins,' even of the great sin of slaying Him. These things being so, how could the Apostles be silent? Had not God bid them speak, by their very knowledge of these? They were Christ's witnesses, constituted as such by their personal acquaintance with Him and their having seen Him raised and ascending, and appointed to be such by His own lips, and inspired for their witnessing by the Holy Spirit shed on them at Pentecost. Peter all but reproduces the never-to-be-forgotten words heard by them all in the upper room, He shall bear witness of Me: and ye also shall bear witness, because ye have been with Me from the beginning.' Silence would be treason. So it is still. What were Annas and his bluster to men whom Christ had bidden to speak, and to whom He had given the Spirit of the Father to speak in them?

MHCC: Act 5:1-11

The sin of Ananias and Sapphira was, that they were ambitious of being thought eminent disciples, when they were not true disciples. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and mammon. They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his endeavouring to impose upon the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think to put a cheat upon God, we shall put a fatal cheat upon our own souls. How sad to see those relations who should quicken one another to that which is good, hardening one another in that which is evil! And this punishment was in reality mercy to vast numbers. It would cause strict self-examination, prayer, and dread of hypocrisy, covetousness, and vain-glory, and it should still do so. It would prevent the increase of false professors. Let us learn hence how hateful falsehood is to the God of truth, and not only shun a direct lie, but all advantages from the use of doubtful expressions, and double meaning in our speech.

MHCC: Act 5:12-16

The separation of hypocrites by distinguishing judgments, should make the sincere cleave closer to each other and to the gospel ministry. Whatever tends to the purity and reputation of the church, promotes its enlargement; but that power alone which wrought such miracles by the apostles, can rescue sinners from the power of sin and Satan, and add believers to His worshippers. Christ will work by all his faithful servants; and every one who applies to him shall be healed.

MHCC: Act 5:17-25

There is no prison so dark, so strong, but God can visit his people in it, and, if he pleases, fetch them out. Recoveries from sickness, releases out of trouble, are granted, not that we may enjoy the comforts of life, but that God may be honoured with the services of our life. It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. They must preach to the lowest, whose souls are as precious to Christ as the souls of the greatest. Speak to all, for all are concerned. Speak as those who resolve to stand to it, to live and die by it. Speak all the words of this heavenly, divine life, in comparison with which the present earthly life does not deserve the name. These words of life, which the Holy Ghost puts into your mouth. The words of the gospel are the words of life; words whereby we may be saved. How wretched are those who are vexed at the success of the gospel! They cannot but see that the word and power of the Lord are against them; and they tremble for the consequences, yet they will go on.

MHCC: Act 5:26-33

Many will do an evil thing with daring, yet cannot bear to hear of it afterward, or to have it charged upon them. We cannot expect to be redeemed and healed by Christ, unless we give up ourselves to be ruled by him. Faith takes the Saviour in all his offices, who came, not to save us in our sins, but to save us from our sins. Had Christ been exalted to give dominion to Israel, the chief priests would have welcomed him. But repentance and remission of sins are blessings they neither valued nor saw their need of; therefore they, by no means, admitted his doctrine. Wherever repentance is wrought, remission is granted without fail. None are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of sin; who are turned from it, and turned against it. Christ gives repentance, by his Spirit working with the word, to awaken the conscience, to work sorrow for sin, and an effectual change in the heart and life. The giving of the Holy Ghost, is plain evidence that it is the will of God that Christ should be obeyed. And He will surely destroy those who will not have Him to reign over them.

Matthew Henry: Act 5:1-11

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples that they came up to that perfection which Christ recommended to the rich young man - they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here,

I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; they may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair show in the flesh with it, and so would mock God, and deceive others, when they knew they could not go through with the Christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of. 2. That they were covetous of the wealth of the world, and distrustful of God and his providence: They sold their land, and perhaps then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but, when the money was received, their heart failed them, and they kept back part of the price, (Act 5:2), because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; though now all things were common, yet it would not be so long, and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon - God, by bringing part of the money to the apostles' feet, and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so they were found faulty, Hos 10:2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and, if they had been thorough-paced Christians, they would not have detained part of the price. 3. That they thought to deceive the apostles, and make them believe they brought the whole purchase-money, when really it was but a part. They came with as good an assurance, and as great a show of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.

II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it, He, without any enquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays a load upon him for it, showing it to him in its own colour, Act 5:3, Act 5:4. The Spirit of God in Peter not only discovered the fact without any information (when perhaps no man in the world knew it but the man and his wife themselves), but likewise discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bidden him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here showed him,

1. The origin of his sin: Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart.

2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart.

(1.) The phrase which we render lying to the Holy Ghost, pseusasthai se to pneuma to hagion , some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); yet he durst thus, by dissembling, belie and shame that gift. Or thus; Those who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness that he was not under the influence of the good Spirit at all; for, had it been his work, it would have been perfect. [2.] That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were entrusted with (which was a base suggestion, as if they were false to the trust reposed in them), or by an assurance that they could not discover the fraud. He belied the Holy Ghost when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost might as easily be imposed upon as other men; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? 2Ki 5:26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer 5:11, Jer 5:12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See 1Co 12:8-11. Those that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice - that say they are moved from above when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.

(2.) But we read it, to lie unto the Holy Ghost, which reading is countenanced by Act 5:4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie: or perhaps he said nothing; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Pro 25:14), we must not boast even of a true gift, which is the meaning of our Saviour's caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, Act 5:4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. "Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God."And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."

3. The aggravations of the sin (Act 5:4): While it remained, was it not thine own? And, after it was sold, was it not in thine own power? Which may be understood two ways: - (1.) "Thou wast under no temptation to keep back part of the price; before it was sold it was thy own, and not mortgaged nor encumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou was a transgressor without a cause."Or, (2.) "Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection."This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver (2Co 9:7), and Philemon must do a good work, not as it were of necessity, but willingly, Phm 1:14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have pretended to do the good work than thus to do it by the halves. " When it was sold, it was in thine own power; but it was not so when it was vowed: thou hadst then opened thy mouth to the Lord, and couldst not go back."Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother whose own the child was not, would take up with a half; but God will have all or none.

4. All this guilt, thus aggravated, is charged upon him: Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz, not wearying men only, but wearying my God also! Isa 7:13. And Moses upon that of Israel, Your murmurings are not against us, but against the Lord! Exo 16:8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.

III. The death and burial of Ananias, Act 5:5, Act 5:6.

1. He died upon the spot: Ananias, hearing these words, was speechless, in the same sense that he was who was charged with intruding into the wedding feast without a wedding garment: he had nothing to say for himself; but this was not all: he was struck speechless with a witness, for he was struck dead: He fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it is probable that he did, for to Sapphira his wife Peter particularly spoke death, Act 5:9. Some think that an angel struck him, that he died, as Herod, Act 12:23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convicted of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles. As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns. This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for, if they could not by the Spirit discover this fraud, how could they by this Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers should be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth commandments were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established. The doing of this by the ministry of Peter, who himself with a lie denied his Master but a little while ago, intimates that it was not the resentment of a wrong done to himself; for then he, who had himself been faulty, would have had charity for those that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted.

2. He was buried immediately, for this was the manner of the Jews (Act 5:6): The young men, who it is probable were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and polinctores ; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance.

IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them (Act 5:12), a part of the temple where Christ used to walk, Joh 10:23. She came in about three hours after, expecting to share in the thanks of the house for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what had been done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps some one did, and she was not at home; and so when she came to present herself before the apostles, as a benefactor to the fund she met with a breach instead of a blessing.

1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her (Act 5:8): Tell me whether you sold the land for so much? naming the sum which Ananias had brought and laid at the apostles' feet. "Was this all you received for the sale of the land, and had you no more for it?""No,"saith she, "we had no more, but that was every farthing we received."Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good harden one another in that which is evil.

2. Sentence was passed upon her, that she should partake in her husband's doom, Act 5:9.

(1.) Her sin is opened: How is it that you have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shows her the evil of her sin. Observe, [1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us, or is he not? after they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?" Can he judge through this dark cloud? Job 22:13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves. [2.] That they agreed together to do it, making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations - a discord in good or concord in evil. It seems to intimate that their agreeing together to do it was a further tempting of the Spirit; as if, when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated? What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized Christians, do not understand yourselves better? How durst you run so great a risk?"

(2.) Her doom is read: Behold, the feet of those who have buried thy husband are at the door (perhaps he heard them coming, or knew that they could not be long): and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world.

3. The sentence executed itself. There needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spoke kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed (Act 5:10): Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt and took her away as with a whirlwind. And many instances there are of sudden deaths which are not to be looked upon as the punishment of some gross sin, like this. We must not think that all who die suddenly are sinners above others; perhaps it is in favour to them, that they have a quick passage: however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion if there had been any space given them to repent, as there was to the incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there, where she should have laid the whole price and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals coming in found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; and probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought was not polluted to those to whom they brought it; but what they kept back was polluted to those that kept it back. Use was made of the censers of Korah's mutineers.

V. The impression that this made upon the people. Notice is taken of this in the midst of the story (Act 5:5): Great fear came upon all that heard these things, that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again (Act 5:11), Great fear came upon all the church, and upon as many as heard these things. 1. Those that had joined themselves to the church were thereby struck with an awe of God and of his judgments, and with a greater veneration for this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this were afraid of keeping back any part of the price. 2. All that heard it were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in the apostles? As 1Sa 6:20.

Matthew Henry: Act 5:12-16

We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.

I. Here is a general account of the miracles which the apostles wrought (Act 5:12): By the hands of the apostles were many signs and wonders wrought among the people, many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission. They were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power. They were not done in a corner, but among the people, who were at liberty to enquire into them, and, if there had been any fraud or collusion in them, would have discovered it.

II. We are here told what were the effects of these miracles which the apostles wrought.

1. The church was hereby kept together, and confirmed in its adherence both to the apostles and to one another: They of the church were all with one accord in Solomon's porch. (1.) They met in the temple, in the open place that was called Solomon's porch. It was strange that the rulers of the temple suffered them to keep their meeting there. But God inclined their hearts to tolerate them there awhile, for the more convenient spreading of the gospel; and those who permitted buyers and sellers could not for shame prohibit such preachers and healers there. They all met in public worship; so early was the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up. (2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent nor murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron about the death of Korah and his company: You have killed the people of the Lord, Num 16:41. The separation of hypocrites, by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel ministry.

2. It gained the apostles, who were the prime ministers in Christ's kingdom, very great respect. (1.) The other ministers kept their distance: Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spoke with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration, spoke of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves; they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for those that humble themselves shall be exalted, and those honoured that honour God only.

3. The church increased in number (Act 5:14): Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira that they were rather invited by it into a society that kept such a strict discipline. Observe, (1.) Believers are added to the Lord Jesus, joined to him, and so joined to his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished. (2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.

4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of them all, Act 5:15, Act 5:16. So many signs and wonders were wrought by the apostles that all manner of people put in for the benefit of them, both in city and country, and had it. (1.) In the city: They brought forth their sick into the streets; for it is probable that the priests would not suffer them to bring them into the temple to Solomon's porch, and the apostles had not leisure to go to the houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall you do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a king are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body (Act 19:12), no doubt both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd to infer hence a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should if there had been any such thing. (2.) In the country towns: Multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and those that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people's judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.

Matthew Henry: Act 5:17-25

Never did any good work go on with any hope of success, but it met with opposition; those that are bent to do mischief cannot be reconciled to those who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange if the apostles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them, the one to drive them off from this good work, the other to animate them in it,

I. The priests were enraged at them, and shut them up in prison, Act 5:17, Act 5:18. Observe, 1. Who their enemies and persecutors were. The high priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should get ground and prevail among the people. Those that were most forward to join with the high priest herein were the sect of the Sadducees, who had a particularly enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion. 2. How they were affected towards them, ill affected, and exasperated to the last degree. When they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick, - at the people for hearing them, and bringing the sick to them to be cured, - and at themselves and their own party for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one. 3. How they proceeded against them (Act 5:18): They laid their hands on them, perhaps their own hands (so low did their malice make them stoop), or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed, (1.) To put a restraint upon them; though they could not lay any thing criminal to their charge worthy of death or of bonds, yet while they had them in prison they kept them from going on in their work, and this they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To put a terror upon them, and so to drive them off from their work. The last time they had them before them, they only threatened them (Act 4:21); but now, finding that this did not do, they imprisoned them, to make them afraid of them. (3.) To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it appear despicable.

II. God sent his angel to release them out of prison, and to renew their commission to preach the gospel. The powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.

1. The apostles are discharged, legally discharged, from their imprisonment (Act 5:19): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see Act 5:23), gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter (Act 12:7, etc.); but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleased, fetch them out of it. This discharge of the apostles out of prison by an angel was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it.

2. They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, Act 5:20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might to on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Psa 119:175. Bring my soul out of prison (as the apostles here), that I may praise thy name, Psa 143:7. See Isa 38:22. Now in this charge given them, observe, (1.) Where they must preach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for this is the place of concourse, this is your Father's house, and it is not to be as yet quite left desolate."It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach: " Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned."(3.) How they must preach: Go, stand, and speak, which intimates, not only they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely: Stand and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it."(4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another's encouragement in prison: "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God."Or, "of this life which the Sadducees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at."Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name."Or, " these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth."Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life; words whereby we may be saved - that is the same with this here, Act 11:14. The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ's witnesses are sworn to speak the whole truth.

III. They went on with their work (Act 5:21): When they heard this, when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch, Act 5:12. 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to this, and then we may cheerfully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temples early in the morning (as soon as the gates were opened, and people began to come together there), and taught them the gospel of the kingdom: and did not at all fear what man could do unto them. The case here was extraordinary: the whole treasure of the gospel is lodged in their hands; if they be silent now the springs are shut up, and the whole work falls to the ground and is made to cease, which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far rather than let go such an opportunity.

IV. The high priest and his party went on with their prosecution, Act 5:21. They, supposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,

1. How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody they convened them only before a committee of those that were of the kindred of the high priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, pasan tēn gerousian - all the eldership, that is (says Dr. Lightfoot), all the three courts or benches of judges in Jerusalem, not only the great sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer-court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each; so that, if there was a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies, and the apostles' testimony against them, might be more public, and that those might hear the gospel who would not hear it otherwise than from the bar. Howbeit, the high priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once.

2. How they were disappointed, and had their faces filled with shame: He that sits in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the high priest makes a solemn speech to them, setting forth the occasion of their coming together - that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church (which never was in such danger as now), speedily and effectually to suppress - that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, despatched immediately to fetch the prisoners to the bar. But see how they are baffled. (1.) The officers come, and tell them that they are not to be found in the prison, Act 5:22, Act 5:23. They last time they were forthcoming when they were called for, Act 4:7. But now they were gone, and the report which the officers make is, " The prison-doors truly found we shut with all safety "(nothing had been done to weaken them); " the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary but that the prisoners were all safe: but when we went in we found no man therein, that is, none of the men we were sent to fetch."It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door and fastening it closely again (the keepers all the while asleep), we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them. Now think how confused the court looked, when the officers made this return upon their order (Act 5:24): When the high priest, and the captain of the temple, and the chief priests, heard these things, they were all at a plunge, and looked one upon another, doubting what this thing should be. They were extremely perplexed, were at their wits' end, having never been so disappointed in all their lives of any thing they were so sure of. It occasioned various speculations, some suggesting that they were conjured out of the prison, and made their escape by magic arts; others that the keepers had played tricks with them, knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others that, though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill they have made it worse. Note, Those often distress and embarrass themselves that think to distress and embarrass the cause of Christ. (2.) Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple (Act 5:25): " Behold, the men whom you put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, under your nose and in defiance of you, teaching the people. "Prisoners, that have broken prison, usually abscond, for fear of being retaken; but these prisoners, that here made their escape, dare to show their faces even where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but those are uncommon ones that have courage enough to avow it when they have so done.

Matthew Henry: Act 5:26-42

We are not told what it was that the apostles preached to the people; no doubt it was according to the direction of the angel - the words of this life; but what passed between them and the council we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,

I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?"But this was designed to humble the pride, and check the fury, of their persecutors; and now he would show that they were discharged, not because they feared a trial, for they were ready to surrender themselves and make their appearance before the greatest of their enemies. 1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, nor drag them along, but accosted them respectfully; and one would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence was their fear of the people, who had such a veneration for the apostles that they would have stoned the officers if they had offered them any abuse. 2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them (Act 5:27): They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers became so to the good.

II. Their examination. Being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, Act 5:28. 1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them (Act 5:28), " Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and gone on to preach not only without our licence, but against our express order."Thus those who make void the commandments of God are commonly very strict in binding on their own commandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God's authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered form Moses's chair. " You have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment."Some take this for a haughty scornful word: "This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town."They are angry that men, whom they look upon as despicable, should make themselves thus considerable. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: " You intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us. "Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great del of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecution they could cry daringly enough, " His blood be upon us and upon our children; let us bear the blame for ever."But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt in which they were not afraid to involve themselves.

III. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether severally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it.

1. They justified themselves in their disobedience to the commands of the great sanhedrim, great as it was (Act 5:29): We ought to obey God rather than men. They do not plead the power they had to work miracles (this spoke sufficiently for them, and therefore they humbly decline mentioning it themselves), but they appeal to a maxim universally owned, which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God.

2. They justified themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down, and if they thereby bring his blood upon them they may thank themselves. It is charged upon them as a crime that they preached Christ and his gospel. "Now,"say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear. "

(1.) The chief priests are told to their faces the indignities they did to this Jesus: " You slew him and hanged him on a tree, you cannot deny it."The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it: "It was you that slew him; it was your act and deed,"Note, People's being unwilling to hear of their faults is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove must not be awed by this; the times must bear it, and shall bear it. Cry aloud and spare not; cry aloud and fear not.

(2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; not did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him. [1.] He raised him up; he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave: "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?"[2.] He exalted him with his right hand, hupsōse - hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?"God has exalted him, tē dexia autou - with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. "He has invested him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name. "[3.] "He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour."Observe, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed primarily and principally for them; and none that truly loved their country could be against this. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin, that are turned from it and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and, when he has given repentance, if he should not give remission he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: " We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it."When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature."But this is not all: The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name (Joh 14:26), and in answer to his prayer (Joh 14:16), nay, it was Christ that sent him from the Father (Joh 15:26; Joh 16:7), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ (1Ti 3:16), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine, else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "judge then whether we ought to obey you in opposition to him."

IV. The impression which the apostles' defence of themselves made upon the court. It was contrary to what one would have expected from men that pretended to reason, learning, and sanctity. Surely such fair reasoning could not but clear the prisoners, and convert the judges. No, instead of yielding to it, they raged against it, and were filled, 1. With indignation at what the apostles said: They were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and consequently was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, Act 2:37. These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. 2. With malice against the apostles themselves. Since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they shall cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a constant perplexity and perturbation of mind, and vexation to themselves.

V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them. Paul was brought up at his feet (Act 22:3), and tradition says that so were Stephen and Barnabas. Some say he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple, and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct, it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the world on fire. Now observe here,

1. The necessary caution he gives to the council, with reference to the case before them: He commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered (it was fit that the prisoners should withdraw when their case was to be debated); and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought: You men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, Act 5:35. It is not a common case, and therefore should not be hastily determined. He calls them men of Israel, to enforce this caution: "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves now that you are angry with these men, lest you meddle to your own hurt. "Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad. 2. The cases he cites, to pave the way to his opinion. Two instances he gives of factious seditious men (such as they would have the apostles thought to be), whose attempts came to nothing of themselves; whence he infers that if these men were indeed such as they represented them the cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. (1.) There was one Theudas, that made a mighty noise for awhile, as one sent of God, boasting himself to be somebody, some great one (so the word is), either a teacher or a prince, with a divine commission to effect some great revolution in the church or in the state; and he observes here (Act 5:36) concerning him, [1.] How far he prevailed: " A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to better themselves; and they seemed then a formidable body."[2.] How soon his pretensions were all dashed: "When he was slain "(probably in war) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this. You have slain Jesus, the ringleader of this faction; you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers."From what has been we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep: and, if the God of peace had not brought again from the dead that great Shepherd, the dispersion of the sheep, at his death, had been total and final. (2.) The case was the same with Judas of Galilee, Act 5:37. Observe, [1.] The attempt he made. It is said to be after this, which some read, besides this, or, Let me mention, after this, - supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, namely, that at our Saviour's birth (Luk 2:1), and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but this was in the days of Claudius Caesar, some years after Gamaliel spoke this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory. This Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great sanhedrim, or any decree of theirs against him (it did not need it); he also perished, and all, even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.

3. His opinion upon the whole matter.

(1.) That they should not persecute the apostles (Act 5:38): Now I say unto you, ta nun - for the present, as the matter now stands, my advice is, " Refrain from these men; neither punish them for what they have done nor restrain them for the future. Connive at them; let them take their course; let not our hand be upon them. "It is uncertain whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved better treatment, at least a fair trial. Or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience' sake. Or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time. We are sure there was an overruling Providence in it, that the servants of Christ might not only come off, but come off honourably.

(2.) That they should refer this matter to Providence: "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself; if of God, it will stand, in spite of all your powers and policies."That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword. What Christ asked concerning John's baptism, Was it from heaven or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him. Now they, having owned, concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter. But, take it which way you will, it is a reason why they should not be persecuted. [1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who under colour of religion are setting up a secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But,"[2.] "If it should prove (and as wise men as you have been mistaken) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old Testament prophets were, then what do you think of persecuting them, of this attempt of yours (Act 5:33) to slay them? You must conclude it to be," First, "A fruitless attempt against them: If it be of God, you cannot overthrow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven laughs at you. "It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule and his glory as their end, that whatsoever is of God cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply you be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker; for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. Those that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God, for he takes what is done against them as done against himself. Whoso touches them, touches the apple of his eye. Well, this was the advice of Gamaliel: we wish it were duly considered by those that persecute for conscience' sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists is that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.

VI. The determination of the council upon the whole matter, v. 40. 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a reminder of their wrath was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken (v. 41) of the ignominy of it. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus, that, if they could find no other fault with their preaching, they might have this ground to reproach it, that it was against law, and not only without the permissions, but against the express order of their superiors.

VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them. When they were dismissed they departed from the council, and we do not find one word they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again; and when they suffered they threatened not; but committed their cause to him to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration.

1. They bore their sufferings with an invincible cheerfulness (v. 41): When they went out, perhaps with the marks of the lashes given them on their arms and hands appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, katēxiōthēsan atimasthēnai - that they were honoured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out (Mat 5:11, Mat 5:12): When men shall revile you, and persecute you, rejoice and be exceedingly glad. They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables us so to do.

2. They went on in their work with indefatigable diligence (v. 41): They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached - daily; not only on sabbath days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their Master did (Mat 26:55, Luk 19:47), not fearing that they should either kill themselves or cloy their hearers. (2.) Where they preached - both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted, and in the select assemblies of Christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them according as their case required, even to the children and servants. (3.) What was the subject matter of their preaching: They preached Jesus Christ; they preached concerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests, who were willing they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing besides this but what is reducible to it.

Barclay: Act 5:1-11

There is no more vivid story in the book of Acts. There is no need to make a miracle of it. But it does show us something of the atmosphere which prevailed in the early Church. It is on record that once Edward the First blazed with anger at one of his courtiers and the man dropped dead in sheer fear. This story shows two things about the early Church, the expectancy of men's minds and the extraordinary respect in which the apostles were held. It was in that atmosphere that the rebuke of Peter acted as it did.

This is one of the stories which demonstrate the almost stubborn honesty of the Bible. It might well have been left out because it shows that even in the early Church there were very imperfect Christians; but the Bible refuses to present an idealised picture of anything. Once a court painter painted the portrait of Oliver Cromwell. Cromwell was disfigured by warts upon his face. The painter, thinking to please the great man, omitted the disfiguring warts. When Cromwell saw the picture, he said, "Take it away, and paint me warts and all." It is one of the great virtues of the Bible that it shows us its heroes, warts and all.

There is a certain encouragement in this story, for it shows us that even in its greatest days the Church was a mixture of good and bad.

Peter insists that sin is sin against God. We do well to remember that, very specially in certain directions. (i) Failure in diligence is sin against God. Everything, however humble it may be, that contributes to the health, the happiness and the welfare of mankind is work done for God. Antonio Stradivari, the great maker of violins, said, "If my hand slacked, I should rob God." That is a motto for every man to take. (ii) Failure to use our talents is sin against God. God gave us such talents as we have; we hold them in stewardship for him; and we are responsible to him for the use we make of them. (iii) Failure in truth is sin against God. When we slip into falsehood it is sin against the guidance of the Spirit in our hearts.

Barclay: Act 5:12-16

Here is a cameo-like picture of what went on in the early Church. (i) It tells us where the Church met. Their meeting-place was Solomon's colonnade, one of the two great colonnades which surrounded the Temple area. The early Christians were constant in their attendance at the House of God, desiring ever to know God better and to draw upon his strength for life and living. (ii) It tells us how the Church met. The early Christians assembled where everyone could see them. They knew what had happened to the apostles and what might well happen to them; but they were determined to show all men whose they were and where they stood. (iii) It tells us that the early Church was a supremely effective Church. Things happened. The days when the healing ministry of the Church was in the forefront of its work are past, although they may well return. But the Church still exists to make bad men good; and men will always throng to a Church where lives are changed.

This passage closes with a reference to those troubled by unclean spirits. The ancient people attributed all disease to the agency of such spirits. The Egyptians, for instance, believed that the body could be divided into separate parts and that every part could be inhabited by an evil spirit. Often they believed that these evil spirits were the spirits of wicked people who had departed this life but were still carrying on their malignant work.

Barclay: Act 5:17-32

The second arrest of the apostles was inevitable. The Sanhedrin had strictly ordered them to abstain from teaching in the name of Jesus and they had publicly disregarded that injunction. That to the Sanhedrin was a doubly serious matter. These apostles were not only heretics, they were also potential disturbers of the peace. Palestine was always an inflammable country; if this were not checked it might well result in some kind of popular rising; and that was the last thing the priests and Sadducees wanted, because then Rome would intervene.

There is not necessarily a miracle in the release of Peter and John. The word angelos (32) has two meanings. It means an angel; but it is also the normal word for a messenger. Even if the release of the apostles had been brought about by human means, the agent of the release would still be the aggelos of the Lord.

In the narrative of the events after the release we see vividly displayed the great characteristics of these early men of God.

(i) They were men of courage. The command to go straight back and preach in the Temple sounds to a prudent mind almost incredible. To obey that command was an act of almost reckless audacity. And yet they went. (ii) They were men of principle. And their ruling principle was that in all circumstances obedience to God must come first. They never asked, "Is this course of action safe?" They asked, "Is this what God wants me to do?" (iii) They had a clear idea of their function. They knew that they were witnesses for Christ. A witness is essentially a man who speaks from first-hand knowledge. He knows from personal experience that what he says is true; and it is impossible to stop a man like that because it is impossible to stop the truth.

Constable: Act 3:1--6:8

B. The expansion of the church in Jerusalem 3:1-6:7

Luke recorded the events of this section (3:1-6:7) to document the continued expansion of the church and to identify the means God used to produce growth. In chapters 3-5 the emphasis is on how the Christians' witness brought them into conflict with the Jewish leaders.

Constable: Act 4:32--5:12

2. Internal compromise 4:32-5:11

As was true of Israel when she entered Canaan under Joshua's leadership, failure followed initial success. The source of that failure lay within the company of believers, not their enemies.

"The greater length of the story of Ananias and Sapphira should not lead to the conclusion that it is the important incident, the preceding section being merely an introduction to give it a setting; on the contrary, it is more likely that 4:32-35 describes the pattern of life, and is then followed by two illustrations, positive and negative, of what happened in practice."²⁴⁷

Constable: Act 5:1-11

The hypocrisy of Ananias and Sapphira 5:1-11

We might conclude from what precedes that the church was a sinless community at this time. Unfortunately this was not the case. There were sinning saints in it. This episode reveals that God was working dramatically in the church's early days in judgment as well as in blessing. Luke did not idealize his portrait of the early church but painted an accurate picture, warts and all.

Constable: Act 5:1-6

The death of Ananias 5:1-6

5:1-2 "But" introduces another sacrificial act that looked just as generous as Barnabas' (4:37). However in this case the motive was quite different. Ananias' Jewish name means "Yahweh is gracious," and Sapphira's Aramaic name means "beautiful." Their names proved as ironic as their behavior was hypocritical.

The Greek word nosphizo, ("kept back") also appears at the beginning of the record of Achan's sin in the Septuagint (Josh. 7:1, translated "took"). Ananias presented their gift to the apostles exactly as Barnabas had done (4:37).

5:3-4 Rather than allowing the Holy Spirit to fill him (cf. 2:4; 4:8, 31), Ananias had allowed Satan to control his heart. Ananias' sin was lying. He sought to deceive the Christians by trying to gain a reputation for greater generosity than he deserved. By deceiving the church, Ananias was also trying to deceive the Holy Spirit who indwelt the church. In attempting to deceive the Holy Spirit, he was trying to deceive God. Note the important identification of the Holy Spirit as God in these verses.

His sin was misrepresenting his gift by claiming that it was the total payment that he had received when it was really only part of that.²⁵⁵ This is the sin of hypocrisy, a particular form of lying.

"I am a preacher of the Word--a glorious privilege--and if I have prayed once I have prayed a thousand times and said, Don't let me be able to preach unless in the power of the Holy Ghost.' I would rather be struck dumb than pretend it is in the power of the Spirit if it isn't; and yet it is so easy to pretend. It is so easy to come before men and take the place of an ambassador for God, and still want people to praise the preacher instead of giving the message only for the Lord Jesus."²⁵⁶

Achan, as well as Ananias and Sapphira, fell because of the love of material possessions (cf. 1 Tim. 6:10; 2 Tim. 4:10).

"Like Judas, Ananias was covetous; and just as greed of gain lay at the bottom of most of the sins and failures in the Acts--the sin of Simon Magus, the opposition of Elymas, of the Philippian masters' and the Ephesian silversmiths, the shortcomings of the Ephesian converts and the injustice of Felix--so Ananias kept back part of the price."²⁵⁷

Lying to the Holy Spirit is a sin that Christians commit frequently today. When Christians act hypocritically by pretending a devotion that is not theirs, or a surrender of life they have not really made, they lie to the Holy Spirit. If God acted today as He did in the early Jerusalem church, undertakers would have much more work than they do.

5:5 Peter identified Ananias' sin, but God judged it (cf. Matt. 16:19). Luke did not record exactly how Ananias died even though he was a physician. His interest was solely in pointing out that he did die immediately because of his sin.²⁵⁸ Ananias' sin resulted in premature physical death. It was a sin unto death (cf. 1 John 5:16; 1 Cor. 11:30).

We should not interpret the fact that God rarely deals with sinners this way as evidence that He cannot or should not. He does not out of mercy. He dealt with Ananias and Sapphira, Achan, Nadab and Abihu, and others severely when He began to deal with various groups of believers. He did so for those who would follow in the train of those judged to illustrate how important it is for God's people to be holy (cf. 1 Cor. 10:6). Furthermore God always deals more severely with those who have greater privilege and responsibility (cf. 1 Pet. 4:17).

5:6 Immediate burial was common in Palestine at this time, as the burial of Jesus illustrates. Evidently some of the younger and stronger believers disposed of Ananias' corpse by preparing it for burial.²⁵⁹ Many people were buried in caves or holes in the ground that had been previously prepared for this purpose, as we see in the burials of Lazarus and Jesus.

"Burial in such a climate necessarily followed quickly after death, and such legal formalities as medical certification were not required."²⁶⁰

Constable: Act 5:7-11

The death of Sapphira 5:7-11

5:7 The answers to questions such as whether someone tried to find Sapphira to tell her of Ananias' death lay outside Luke's purpose in writing. He stressed that she was as guilty as her husband and so experienced the same fate.

5:8 Peter graciously gave Sapphira an opportunity to tell the truth, but she did not. He did not warn her ahead of time by mentioning her husband's death because he wanted her to tell him the truth. She added a spoken lie to hypocrisy.

5:9-10 Peter's "why" question to her means virtually the same thing as his "why" question to Ananias (v. 3). Putting God to the test means seeing how far one can go in disobeying God--in this case lying to Him--before He will judge (cf. Deut. 6:16; Matt. 4:7). This is very risky business.

Some readers of Acts have criticized Peter for dealing with Sapphira and Ananias so harshly. Nevertheless the text clearly indicates that in these matters Peter was under the Holy Spirit's control (4:31) even as Ananias and Sapphira were under Satan's control (v. 3). Peter had been God's agent of blessing in providing healing to people (3:6), but he was also God's instrument to bring judgment on others, as Jesus Christ had done.

"Peter was severe, and the fate of the two delinquents shocking, but the strictures of Christ on hypocrisy must be borne in mind (Mt. xxiii). . . . The old leaven of the Pharisees' was at work, and for the first time in the community of the saints two persons set out deliberately to deceive their leaders and their friends, to build a reputation for sanctity and sacrifice to which they had no right, and to menace, in so doing, all love, all trust, all sincerity. And not only was the sin against human brotherhood, but against the Spirit of God, so recently and powerfully manifest in the Church."²⁶¹

5:11 Luke reemphasized the sobering effect these events produced in all who heard about them (v. 5; cf. 2:43). People probably said, "There but for the grace of God go I!"

Here is the first use of the word "church" in Acts.²⁶² The Greek word, ekklesia, means "called out assembly." This was a common word that writers often used to describe assemblies of people that met for political and various other types of meetings. The word "church," like the word "baptism," can refer to more than one thing. Sometimes it refers to the body of Christ as it has existed throughout history, the universal church. Sometimes it refers to Christians living in various places during one particular time (e.g., the early church). Sometimes it refers to a group of Christians who live in one area at a particular time, a local church. Here it seems to refer to the local church in Jerusalem.

"When Luke speaks of the church' with no qualification, geographical or otherwise, it is to the church of Jerusalem that he refers."²⁶³

The writers of Scripture always referred to the church, the body of Christ, as an entity distinct from the nation of Israel. Every reference to Israel in the New Testament refers to the physical descendants of Abraham, Isaac, and Jacob. This is true in the Old Testament also.²⁶⁴

Ananias and Sapphira presented an appearance of commitment to God that was not true of them. They were insincere, appearing to be one way but really not being that way. Had Ananias and Sapphira never professed to be as committed as they claimed when they brought their gift, God probably would not have judged them as He did. They lacked personal integrity.

"So familiar are we with spots and wrinkles' in the church that we can with difficulty realize the significance of this, the first sin in and against the community. It corresponds to the entrance of the serpent into Eden with the fall of Eve in the OT: and the first fall from the ideal must have staggered the apostles and the multitude. . . . The sin really was not the particular deceit, but the state of heart [cf. v. 3]--hypocrisy and unreality."²⁶⁵

Some interpreters have wondered if Ananias and Sapphira were genuine believers. Luke certainly implied they were; they were as much a part of the church as Barnabas was. Are true Christians capable of deliberate deceit? Certainly they are.²⁶⁶

"It is plain that the New Testament not only teaches the existence of the carnal Christian [1 Cor. 3:1-3; Gal. 5:16; Eph. 5:18] but of true Christians who persisted in their carnality up to the point of physical death [cf. 1 Cor. 3:15; 5:5; 11:30; Heb. 10:29; 1 John 5:16-17].²⁶⁷

Constable: Act 5:12-42

3. Intensified external opposition 5:12-42

God's power manifest through the apostles in blessing (3:1-26) as well as in judgment (5:1-11) made an increasingly powerful impact on the residents of Jerusalem. The Jewish leaders increased their opposition to the apostles as they had increased their opposition to Jesus. Luke preserved the record of the developing attitudes that resulted. The Sadducees became more jealous and antagonistic, the Pharisees chose to react with moderation, and the Christians gained greater joy and confidence.

Constable: Act 5:12-16

The expanding influence of the apostles 5:12-16

This pericope is another of Luke's summaries of conditions in the church that introduces what follows (cf. 2:42-47; 4:32-35). It also explains why the Sadducees became so jealous that they arrested not only Peter and John but other apostles as well. The apostles were gaining great influence not only in Jerusalem but also in the outlying areas. The healing of one lame man had triggered initial opposition (3:1-10), but now many people were being healed.

5:12 The lame beggar was not the only person who benefited from the apostles' ministry of performing miracles. Many other needy people did as well. These miracles signified who Jesus really was (signs), and they filled the people with awe (wonders). The believers continued to meet in Solomon's portico (cf. 3:11).

5:13 The "rest" (Gr. hoi loipoi), probably the unbelieving Jews,²⁶⁸ steered clear of the Christians because of the Jewish leaders' opposition (4:18) and the apostles' power (vv. 1-10). The "people" (Gr. ho laos), the responsive Jews, honored the believers.

5:14 Luke stopped giving numbers for the size of the church (cf. 1:15; 2:41; 4:4) and just said that God was adding multitudes of both men and women to the church constantly.

5:15 Peter's powerful influence reminds us of Jesus' influence during the early days of His Galilean ministry when all Capernaum gathered at His door (Mark 1:32-34). Elsewhere Luke described the power of God's presence overshadowing someone (cf. Luke 1:35; 9:34). The text does not say that Peter's shadow healed people. It says that people wanted to get close to Peter because he was so powerful.²⁶⁹ Even today some people in the Orient superstitiously believe that a person's shadow carries his power. Eastern parents have pulled their children away from the shadow of a wicked person and thrust them into the shadow of an honored individual. The action of these first century Near Easterners shows their respect for Peter who had the power to heal. These signs and wonders authenticated the apostles as Jesus and God's representatives (cf. 19:11-12; Matt. 10:8).

"I have often told how my oldest son at one time had an eclipse of faith until one day several of us were invited to spend an afternoon with William Jennings Bryan in his Florida home, and I was asked to bring my son. During that visit, for two or three hours we discussed the Word of God and exchanged thoughts on precious portions of Scripture. The young man sat apart and said very little, but as we left that place he turned to me and exclaimed, Father, I have been a fool! I thought I couldn't believe the Bible, but if a man like that with his education and intelligence can believe, I am making a fool of myself to pretend I cannot accept it.' So much for the shadow ministry of William Jennings Bryan."²⁷⁰

5:16 News of the apostles' powers was spreading beyond Jerusalem. People from outlying areas were bringing their sick friends to them just as people had brought sick friends to Jesus from miles around (cf. Luke 5:15). Luke probably meant that all whom the apostles sought to heal experienced restoration, not that they healed every single individual who was sick (cf. Matt. 8:16). Even Jesus' healings were limited in their scope (cf. Luke 5:17).²⁷¹ This verse is one of the texts that advocates of the "prosperity gospel" appeal to as proof that it is never God's will for anyone to be sick.²⁷²

This section is very similar to 4:32-35, though this summary shows the church gaining many more adherents and much greater influence than the former one documented.

Constable: Act 5:17-33

The apostles' appearance before the Sanhedrin 5:17-33

The popularity and effectiveness of the apostles riled the Sadducees just as Jesus' popularity and effectiveness had earlier.

5:17-18 The high priest "rose up" (Gr. anastas, cf. v. 34) taking official action as leader of the Sanhedrin. As mentioned above, the high priest and most of the Sanhedrin members were Sadducees (4:1). The Holy Spirit filled the believers, Satan had filled Ananias and Sapphira, and now jealousy filled the Sanhedrin members, particularly the Sadducees. They had the apostles arrested and confined in a common (public) jail (Gr. teresis demosia). Peter and John have been the apostles in view to this point, but now we read that Peter and the apostles (plural) stood before the Sanhedrin (v. 29). It is probable, therefore, that more apostles than just Peter and John are in view in this whole incident beginning with verse 17.

5:19 "Angel" (Gr. angelos) means messenger. Wherever this word occurs, the context usually determines whether the messenger is a human being or a spirit being. Luke did not identify which kind of messenger God used here. His point was that the Lord secured the apostles' release. The messenger's message had a very authoritative ring, so probably he was a spirit being (cf. 12:6-10; 16:26-27). This is one of three "jail door miracles" that Luke recorded in Acts (cf. Peter in 12:6-11; and Paul and Silas in 16:26-27).

5:20 The angel instructed the apostles to go (Gr. poreuesthe) and stand their ground (stathentes). They were to resist the opposition of the Sanhedrin. They were to continue addressing "the people," the Jews, with the full message that they had been heralding. They were not to back down or trim their words. The message of "this life" is a synonym for the message of salvation (cf. 4:12; 13:26).²⁷³

5:21 The apostles obeyed their instructor and began teaching in the temple again early the next morning. At the same time the full Sanhedrin assembled to try the apostles whom they assumed were still in jail.

5:22-23 Luke's account of the temple police's bewilderment is really quite amusing. This whole scene calls to mind scenes from old Keystone Cops movies. The people readily accepted the miracles that the apostles were performing, but their leaders seem to have been completely surprised by this miracle.

5:24 The major concern of the leaders was the public reaction when what had happened became known. They appear again to have been more concerned about their own reputation and security than about the facts of the case.

5:25 Eventually word reached the Sanhedrin that the prisoners were teaching the people in the temple. Probably they expected that the apostles had fled the city.

5:26 The apostles were so popular with the people that the captain and his temple police had to be very careful not to create the impression that they were going to harm the apostles. The apostles had become local heroes. Earlier Israel's leaders had wanted to arrest Jesus but were careful about how they did so because they feared the reaction of the people (Luke 20:19; 22:2).

5:27-28 Perhaps the apostles accompanied the captain and his officers submissively because they remembered Jesus' example of nonviolence and nonretaliation when He was arrested (Luke 22:52-53). Furthermore the guards' power over them was inferior to their own. They may have offered no resistance too because their appearance before the Sanhedrin would give them another opportunity to witness for Christ.

The high priest introduced his comments with a reference to the authority of Israel's leaders. Pilate had similarly threatened Jesus with his authority (cf. John 19:10-11). The high priest showed his dislike for Jesus by not referring to the Lord by name. Official Jewish opposition to Jesus was firm. He believed the authority of the Sanhedrin was greater than the authority of Jesus (cf. Matt. 28:18). The leaders earlier had instructed Peter and John not to teach (3:18, 21), but Peter had said they would continue to do so because of Jesus' authority (3:19-20). Moreover Peter had charged Israel's leaders with Jesus' death (4:10-11). These rulers had rationalized away their guilt for Jesus' death probably blaming it on Jesus Himself and the Romans (cf. 3:15). The Jewish leaders felt the disciples were unfairly heaping guilt on them for having shed Jesus' blood. However only a few weeks earlier they had said to Pilate, "His blood be on us and on our children" (Matt. 27:25; cf. Matt. 23:35).

5:29 This verse clarifies that the authorities had arrested other apostles besides Peter and John. Peter as spokesman for the apostles did not attempt to defend their civil disobedience but simply repeated their responsibility to obey God rather than men, specifically the Sanhedrin (4:19; cf. Luke 12:4-5).²⁷⁴

5:30 Peter also reaffirmed that the God of their fathers had raised Jesus from the dead and that the Sanhedrin was responsible for His crucifixion, an extremely brutal and shameful death. "Hanging Him on a cross" is a euphemism for crucifying Him (cf. Deut. 21:22-23; 1 Pet. 2:24).

5:31 Peter further claimed that God had exalted Jesus to the place of supreme authority, namely at His right hand. The Sanhedrin had asked Jesus if He was the Christ, and Jesus had replied that they would see Him seated at God's right hand (cf. Luke 22:67-71). Jesus was Israel's national Prince (leader, Messiah) and the Jews' individual and collective Savior (deliverer). Jesus had the authority to grant a change of mind about Himself to the nation and consequently forgiveness of sins. Jesus' authority to forgive sins had been something Israel's leaders had resisted from the beginning of the Lord's ministry (Luke 5:20-24).

5:32 The apostles thought of themselves not just as heralds of good news but as eyewitnesses of that to which they now testified. The witness of the Holy Spirit to which Peter referred was evidently the evidence that Jesus was the Christ that the Spirit provided through fulfilled messianic prophecy. The apostles saw themselves as the human mouthpieces of the Holy Spirit whom Jesus had promised to send to bear witness concerning Himself (John 15:26-27). They announced the fulfillment of what the Holy Spirit had predicted in the Old Testament, namely that Jesus was the promised Messiah. Furthermore God had now given the Holy Spirit to those who obeyed God by believing in Jesus (John 6:29). The Holy Spirit was the greatest gift God gave people who lived under the Old Covenant (cf. Luke 11:13). These leaders needed to obey God by believing in Jesus and then they too would receive this wonderful gift.

The early gospel preachers never presented belief in Jesus Christ as a "take it or leave it" option in Acts. God has commanded everyone to believe in His Son (e.g., 2:38; 3:19; 17:30). Failure to do so constitutes disobedience and results in judgment. The Holy Spirit now baptizes and indwells every person who obeys God by believing in His Son (John 3:36; 6:29; Rom. 8:9). This must be the obedience Peter had in mind.

5:33 Peter's firm but gracious words so infuriated the Sadducees that they were about to order the death of the apostles regardless of public reaction.

"While the Sanhedrin did not have authority under Roman jurisdiction to inflict capital punishment, undoubtedly they would have found some pretext for handing these men over to the Romans for such action--as they did with Jesus himself--had it not been for the intervention of the Pharisees, as represented particularly by Gamaliel."²⁷⁵

College: Act 5:1-42

ACTS 5

3. The Deceit of Ananias and Sapphira (5:1-11)

¹ Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. ² With his wife's full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles' feet. ³ Then Peter said, " Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? ⁴ Didn't it belong to you before it was sold? And after it was sold, wasn't the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God." ⁵ When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. ⁶ Then the young men came forward, wrapped up his body, and carried him out and buried him. ⁷ About three hours later his wife came in, not knowing what had happened. ⁸ Peter asked her, " Tell me, is this the price you and Ananias got for the land?" " Yes," she said, " that is the price." ⁹ Peter said to her, " How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." ¹⁰ At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband. ¹¹ Great fear seized the whole church and all who heard about these events.

The link between 5:1 and 4:37 is strong. " Now" in the NIV is the Greek particle dev ( de ) and continues the chain of comments from 4:35-36 where de is also used.

The names Ananias and Sapphira have no meaning outside this context. We meet them here and here alone. Little is said of them on a personal note. They were wealthy enough to own property. Evidently they were also interested in associating themselves with the ministry of benevolence in the Jerusalem church.

Their sin is described in 5:2. They " kept back" part of the profits gained from selling their property. The verb nosfivzomai ( nosphizomai ) carries the idea of embezzling. Apparently they had previously pledged that whatever money the sale of the land brought would be donated to the church. Perhaps this was the procedure being used with all those involved with the giving described in 4:34-37.

This arrangement would explain Peter's words in 5:4: " Didn't it belong to you before it was sold?" Of course it did, and Peter was suggesting that Ananias and Sapphira were not forced to make the original pledge to contribute the money from the sale of the land. His second question followed: " And after it was sold, wasn't the money at your disposal?" Of course it was, since Ananias and Sapphira could simply have explained that they could not give all of the money to the church after all.

Luke is careful to note that both husband and wife were involved in this business. They both knew what the sale price was and they both knew that some of it had been withheld from the church while the rest was put " at the feet of the apostles." This descriptive phrase implies the authority held by the apostles in supervising the ministry of benevolence in the Jerusalem church. We can imagine the apostles sitting in their places, surrounded by contributions for the needy.

What happens next reminds us of the sin of Achan, who stole the dedicated wedge of gold (Josh 7:1ff); Nadab and Abihu, who offered " unauthorized fire" in the tabernacle; or Uzzah, who touched the teetering ark of the covenant (2 Sam 6:6-7). Peter questioned Ananias concerning his gift. His question assumes that Ananias was withholding money and that in doing so he was sinning. Peter's insight into the heart of Ananias is one of the reasons this event is recorded. In 4:31 it is said that the Holy Spirit filled the believers again. With that filling of the Spirit active in Peter, he assumed the role of a prophet who could perceive thoughts and intentions in others.

Peter's question also assumed that Ananias was influenced by Satan in this affair. Rather than operating by the filling of the Holy Spirit, Ananias had allowed Satan to fill his heart. Such an act was equal to rebellion against the Spirit and his work. The lie that Ananias had spoken to the apostles was really a lie spoken to God. Peter, as a prophet speaking the will of God, was in a position to render the verdict on the guilt of Ananias.

As soon as Peter pronounced these words, Ananias fell dead. It seems useless to ask about the cause of death. Whether from a heart attack or from fright, the text clearly implies that the death was punishment from God.

The abrupt manner in which the story is told reinforces this conclusion. No details are given about any of the usual procedures associated with death. Even the burial is presented without ceremony. Ananias' body was attended to by " the young men," a phrase which does not refer to any official position. His body was wrapped, probably with a death shroud and linens wrapped around the body to hold the shroud in place. Often spices would be placed inside the wrapping. The young men " carried him out" because burials took place outside the city walls of Jerusalem.

Though it is true that burials in first-century Palestine often took place the same day as the death, this burial seems particularly unceremonious. There is no mention of a funeral procession, no mourning, and apparently no effort to contact Sapphira. As a matter of fact, Sapphira came to the place where Peter was about three hours later unaware of what had happened to her husband. The lack of sympathy in this tragedy implies that the event was understood as God's judgment upon sin.

Peter's question to Sapphira followed the same line as with Ananias. Her response reflected her commitment to the scheme she had entered into with her husband. Since Peter already knew about the hoax they had perpetrated, he went straight to the verdict. She had decided to " test the Spirit of the Lord," a phrase which means seeing how far he would go in his tolerance. Her guilt would bring the judgment of God. Only now did Peter reveal that her husband had also been discovered, and he did it at the same moment he pronounced her own disastrous end. " The feet of the men" is a Hebrew expression which uses one part of the body to refer to the whole person.

When Sapphira heard these words she fell dead. The young men carried her to the place of her husband's grave and buried her there. Peter's role as prophet had been carried out with sudden drama. He delivered judgment which was not his own, but that of God. He could do nothing less. The impact on the church was immediate. Fear (fovbo", phobos ) gripped the church as believers sensed the presence of the Spirit in this affair and perceived the urgency of their ministry.

One further note should be added. Here in 5:11 is the first appearance of the term " church" (ejkklhsiva, ekklçsia) in Acts. Acts will use the term frequently, sometimes of city assemblies whether legal or illegal (19:32,39), sometimes of a local congregation of believers (8:1; 11:22; 13:1), and sometimes of the universal church (20:28). In the Septuagint (Greek translation of the OT) ekklçsia was often used to denote the Old Testament people of God (see Deut. 9:10).

4. The Signs and Wonders from the Apostles (5:12-16)

¹² The apostles performed many miraculous signs and wonders among the people. And all the believers used to meet together in Solomon's Colonnade. ¹³ No one else dared join them, even though they were highly regarded by the people. ¹⁴ Nevertheless, more and more men and women believed in the Lord and were added to their number. ¹⁵ As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter's shadow might fall on some of them as he passed by. ¹⁶ Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by evil ^a spirits, and all of them were healed.

^a 16 Greek unclean

Luke now adds a third summary statement concerning the progress of the church. His previous statement in 4:32-35 reflected the unity of the believers and their willingness to share their material goods. The present statement comments on the continuing ministry of the apostles and the increasing numbers of believers.

The Spirit's work in the apostles resulted in miraculous actions which had a doubled-edged effect. Fear caused some not to join the group of believers as they continued to meet in Solomon's Colonnade in the court of the temple. On the other hand, " more and more men and women" became believers and " were added to the number." Though these details seem to be contradictory, the implication seems to be that only those who were completely committed to the Lord were courageous enough to enter the fellowship.

The miracles were " signs and wonders" which pointed the way to faith in the Lord. They were performed by " the apostles." Evidently the power to work these miracles was limited to the twelve. In some cases sick people were brought on beds and mats to Peter so that, at the least, his " shadow might fall on some of them." Because the shadow was often understood as the extension of the person, people came expecting even this nearness to the apostles to bring healing. The text does not say whether they actually found healing by contacting Peter's shadow. Luke's Gospel does record, however, the case of the woman who came to Jesus and found healing by touching the fringe of his garment (8:44).

Nevertheless, many found healing through their contact with the apostles. The witness of the apostles began to reach even into " towns around Jerusalem." The power of the Spirit had filled them (4:30-31) and the evidence was being felt by many.

I. THE ARREST OF THE APOSTLES (5:17-42)

1. The Imprisonment of the Apostles (5:17-26)

¹⁷ Then the high priest and all his associates, who were members of the party of the Sadducees, were filled with jealousy. ¹⁸ They arrested the apostles and put them in the public jail. ¹⁹ But during the night an angel of the Lord opened the doors of the jail and brought them out. ²⁰" Go, stand in the temple courts," he said, " and tell the people the full message of this new life." ²¹ At daybreak they entered the temple courts, as they had been told, and began to teach the people. When the high priest and his associates arrived, they called together the Sanhedrin-the full assembly of the elders of Israel-and sent to the jail for the apostles. ²² But on arriving at the jail, the officers did not find them there. So they went back and reported, ²³" We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside." ²⁴ On hearing this report, the captain of the temple guard and the chief priests were puzzled, wondering what would come of this. ²⁵ Then someone came and said, " Look! The men you put in jail are standing in the temple courts teaching the people." ²⁶ At that, the captain went with his officers and brought the apostles. They did not use force, because they feared that the people would stone them.

Once again the anger of the high priest and Sadducees burned against the apostles. As the believers were filled with the Spirit, the Jewish leaders were also " filled," but in their case it was with jealousy. Caiaphas, the high priest, and Annas, his father-in-law (see notes on 4:6), were determined to stop this threat to their authority.

Earlier it was Peter and John who were taken into custody. Now all of the apostles were placed in " the public jail" as a measure to make known to everyone that the temple authorities considered the teaching of the apostles to be dangerous. From there they could be brought for a hearing the next day.

They could not, however, keep the apostles there. During the night an " angel of the Lord" set them free and commanded them to go to the temple courts and preach about " this new life." The Jewish attempts to lock up the gospel were once again thwarted, this time by direct intervention from God.

How ironic that when the Jewish authorities arrived the next day the apostles were in " the temple courts" where they were teaching the people! The temple authorities could not even protect their own precincts from the message of Christ. As the Sanhedrin gathered for the day's session their intention was the questioning of the apostles. But when the officials went to the jail to get the prisoners they found them gone. The doors were locked and the guards still in place. Apparently, the angel had kept the guards from seeing the escape. Immediately the officials reported the news to the full body. While they were puzzling about this development, someone came with the news that the apostles were in the temple courts. Now the " captain" decided to take charge. Since he was second in command to the high priest, his reputation was at stake. He went to the temple courts and found the apostles. Because the people respected the apostles so much, the captain " did not use force," but gently persuaded the apostles to come with him.

2. The Apostles before the Sanhedrin (5:27-40)

Now came the moment for all of the apostles to stand before the Sanhedrin. Both Sadducees and Pharisees would be present to hear the facts of the case. This time the apostles would have some explaining to do. In the previous hearing (4:5ff) Peter and John had not been guilty of any infraction of the Sanhedrin's orders. But now they would have to admit they had disregarded the Sanhedrin's command to cease preaching in the name of Jesus (4:18).

The high priest began the questioning. On his mind was why the apostles had disobeyed the first injunction against preaching in the name of Jesus. He reminded the apostles that they had been warned previously. Why had they " filled Jerusalem" with their teaching and, more specifically, why did their teaching seek to make the temple authorities guilty of Jesus' death?

Peter spoke up for the apostles with a statement much like the one made in the first hearing (4:19). He courageously insisted that their first obligation was still to God. He then launched into a sermon about Jesus. To the dismay of the Sanhedrin, Peter's words demonstrated he would not back down. Once again the theme of his sermon was that the Jewish leaders had put Jesus to death, but God raised him back to life. This theme had been used earlier (2:23-24; 3:15; 4:10).

The phrase " God of our fathers" reminded the Sanhedrin that the preaching of Jesus had its roots in the identity of Old Testament Israel. The religious authorities had been guilty of resisting the will of the God of Abraham, Isaac, and Jacob. They killed Jesus by " hanging him on a tree." Such a description of the crucifixion is possible because the term for " tree" (xuvlon, xylon ) can also refer to a stake, a beam, a pole, or a cross. Deuteronomy 21:22-23 spoke to the Israelites about procedures for execution which included " hanging on a tree," and this verse was thought by Christians to speak of the suffering of Christ.

Peter also included the ascension and exaltation of Christ. He not only was raised from death, but sits at God's " own right hand," a position of prestige and authority. His titles included both " Prince" and " Savior." But his intent was to give repentance and forgiveness to Israel. Once again Peter reminded his audience that the apostles were eyewitnesses of these events, and he added that the Holy Spirit also was a witness who should be considered.

The reaction of the Sanhedrin was immediate. They were furious and were ready to resort to the death penalty. But a Pharisee named Gamaliel saved the day. Luke describes him as " a teacher of the law" and one who " was honored by all the people." Jewish tradition speaks of him as the grandson of Hillel and the finest example of Pharisaism. According to Rabbinic tradition his son, Simeon, and his grandson, Gamaliel II, followed him as leaders of the high court. In this situation he spoke words of caution to the council.

After having the apostles removed from the chamber, Gamaliel presented his argument. He emphasized God's role in directing the events of history and the need for patience in allowing God's will to be done. Two historical examples were used to build his case- Theudas and Judas.

Some difficulties arise at this point with the words of Gamaliel. His mention of Theudas causes two chronological problems. Is this Theudas the same one mentioned by Josephus in Antiquities 20.97-98? Secondly, did this Theudas arrive on the scene before or after Judas?

To answer the first question we must note that the Theudas mentioned by Josephus did not appear until about A.D. 45. This date is more than 10 years after Gamaliel's speech would have occurred. For this reason Luke is often accused of making a historical blunder.

The description Josephus gives of Theudas, however, does not seem to match the one given in Acts. Josephus speaks of how Theudas went to the Jordan River and claimed that he could divide it. He also states that Theudas attracted " the majority of the masses" in this endeavor. The Theudas in Acts rallied only about 400 men to himself and nothing is said about his trip to the Jordan River.

Besides this problem, Gamaliel mentioned that Judas appeared " in the days of the census." It seems clear that the census he meant was the one taken by Quirinius in A.D. 6. This means that Gamaliel placed the uprising of Theudas before that of Judas, and thus before A.D. 6, some 40 years before the Theudas described by Josephus.

These inconsistencies imply that another historical figure was on the mind of Gamaliel when he made his speech to the Sanhedrin. Some other Theudas must have led a rebellion, perhaps in the turmoil after the death of Herod the Great in 4 B.C. Gamaliel's reference to Judas also has a parallel in Josephus. Two of Josephus' larger works describe a major rebellion which occurred as a response to the census and the anticipated taxation. Decades later the sect which sprang from this rebellion was known as the Zealots and they instigated the rebellion which led to the destruction of Jerusalem. This time it would seem that Gamaliel and Josephus are in agreement.

Advising the Sanhedrin to allow God to determine what historical movements rise and fall, Gamaliel closed his address. He concluded that the apostles should not be persecuted. The Jewish authorities did not want to place themselves in opposition to God if the movement was of divine origin.

Gamaliel's argument won the day. The Sanhedrin decided to release the apostles, but only after inflicting punishment as a warning against further infractions. Flogging was the usual punishment and consisted of thirty-nine lashes from a leather strap. As Polhill notes, the beating was given on the bare back and chest of the victim, and at times might even cause death. The number thirty-nine came from Deuteronomy 25:3, which authorized forty stripes. But since the Jews were determined not to transgress the Law, the number was kept at " forty less one" (see 2 Cor 11:24). With the beating came also the repetition of the earlier warning not to preach in the name of Jesus.

3. The Continued Witness of the Apostles (5:41-42)

⁴¹ The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name. ⁴² Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Christ. ^a

^a 42 Or Messiah

Rather than suffering fearful intimidation, the apostles became even bolder. They considered it an honor to suffer " for the Name" of Jesus. Before long the temple courts were once again echoing with the preaching of Jesus - not just on one occasion in order to test the determination of the Sanhedrin. They preached and taught " day after day" both in the temple courts and " from house to house." Their message contained one constant theme - " that Jesus is the Christ."

-College Press New Testament Commentary: with the NIV

McGarvey: Act 5:1

V: 1, 2. In close connection with this unprecedented liberality of the brethren, we are now introduced to a remarkable case of corruption, of which it was the occasion. The praise always lavished on disinterested benevolence sometimes prompts illiberal men to make a pretense of liberality. But the mere desire of praise is incapable of subduing selfishness, so as to make a truly liberal heart; for it is itself a species of selfishness. In contrast with the course of Barnabas, we are told: (1) " But a certain man named Ananias, with Sapphira his wife, sold a possession, (2) and kept back part of the price, his wife being also privy to it, and brought a certain part and laid it at the feet of the apostles. " This language implies, what is distinctly avowed by the wife below, that this part was represented as the whole price of the possession.

McGarvey: Act 5:3-4

3, 4. " But Peter said, Ananias, why has Satan filled thy heart, to lie to the Holy Spirit, and to keep back part of the price of the land? (4) While it remained, was it not your own? And after it was sold, was it not in your own control? Why hast thou put this thing in thy heart? Thou hast not lied to men, but to God. Here Peter brings together the influence of Satan, and the free agency of the tempted, just as he had, in former discourses, the free agency of men, and the purposes of God. He demands of Ananias, "Why has Satan filled thy heart to lie to the Holy Spirit," and, in the same breath, "Why hast thou put this thing in thy heart?" The existence and agency of the tempter are distinctly recognized, yet it is not Satan, but Ananias who is rebuked; and he is rebuked for doing the very thing that Satan had done, showing that he is as guilty as though Satan had no existence. Indeed, he is rebuked for what Satan had done. The justice of this is manifest from the fact that Satan had no power to fill his heart with evil, without his co-operation. That he had rendered this co-operation, threw the responsibility upon himself.

Peter's knowledge of the deception was the result not of human information, but of the insight imparted to him by the Holy Spirit. This is necessary to the significance of the entire incident, as well as to the purport of Peter's own words.

McGarvey: Act 5:5

5. The exposure of Ananias was very surprising, but neither the audience, nor perhaps Peter, was prepared by it for the event which immediately followed. (5) " And Ananias, hearing these words, fell down and expired. And great fear came upon all who heard these things. " There is no evidence that Peter had any will of his own in this matter; but it was an act of divine power exerted independent of the apostolic agency. The responsibility, therefore, attached not to Peter as an officer of the Church, but to God as the moral governor of the world. The propriety of the deed may be appreciated best by supposing that Ananias had succeeded in his undertaking. His success would not only have turned the most praiseworthy feature of the new Church into a source of corruption and hypocrisy, but it would have brought discredit upon the inspiration of the apostles, by showing that the Spirit within them could be deceived. Thus the whole fabric of apostolic authority, which was based upon their inspiration, would have fallen, and precipitated the entire cause into hopeless ruin. The attempt, therefore, presented a crisis of vital importance, and demanded some such vindication of their inspiration as could neither be mistaken nor forgotten. The immediate effect of the event was just the effect desired: "great fear came upon all who heard these things."

McGarvey: Act 5:6

6. The scene was too awful for lamentation, or for needless funeral services. As when Nadab and Abihu fell dead at the door of the tabernacle with strange fire in their censers, there was no weeping nor delay. All were stricken with horror, as they saw the curse of God fall upon the wretch. (6) " And the young men arose, wound him up, and carried him out, and buried him. "

McGarvey: Act 5:7

7. Sapphira was not present. (7) " And it was about the space of three hours after, when his wife, not knowing what was done, came in. " How she remained so long ignorant of the fate of her husband, we are not informed, though it is a most extraordinary circumstance. He had died suddenly, in a manner which had excited everybody; had been buried; and three hours had passed; yet his wife, who must have been in the vicinity, has no intimation of it, but comes into the very assembly where it had occurred, without a word reaching her ear upon the subject. There is no way to account for this, but by the supposition that there was a concerted determination on the part of the whole multitude to conceal the facts from her. This was a most unnatural determination, and one difficult of execution, except on the further supposition that Peter commanded the multitude to restrain their natural impulses, and let her know nothing until he himself was ready to reveal it to her. This course was necessary in order to effectually expose her.

McGarvey: Act 5:8-10

8-10. She came in prepared to act out fully the part which she had agreed upon with her husband. (8) " Then Peter answered her, Tell me whether you sold the land for so much? She said, Yes; for so much. (9) Then Peter said to her, Why is it that you have agreed together to put to proof the Spirit of the Lord? Behold, the feet of them who have buried thy husband are at the door, and they shall carry thee out. (10) Then she immediately fell at his feet and expired: and the young men coming in found her dead, and carried her out, and buried her by her husband. " In her case, Peter knew what was about to take place, and declared it; but there is no indication that he exerted his own will or miraculous power to cause her death. We regard her death, like that of Ananias, as a miracle wrought independent of the power lodged in the apostles.

In the question, "Why have you agreed together to put to proof the Spirit of the Lord?" Peter expresses the result of their agreement, though it may not have been what they had in view. They did put the Spirit to proof, by testing his powers. If he had failed under the test, the consequences, as we have suggested above, would have been disastrous. But now that the test applied has triumphantly vindicated the fullness of apostolic inspiration, it was not likely that such another attempt could be made.

McGarvey: Act 5:11

11. The failure of the plot proved as propitious to the cause of truth as its success would have been disastrous. (11) " And great fear came upon all the Church, and upon all who had heard these things. " This fear was excited, not only by the sudden and awful fate of the guilty pair, but also by the fearful nature of that spirit-searching knowledge imparted to the apostles. The disciples were now filled with more just conceptions than before of the nature of inspiration, and the unbelieving masses who heard of the event were awed into respect and reverence.

McGarvey: Act 5:12-13

12, 13. Increased activity of the apostles followed, and their office was still further magnified. (12) " And through the hands of the apostles many signs and wonders were done among the people. And they were all, with one accord, in Solomon's Portico, (13) and of the rest no man dare join himself to them, but all people magnified them. " It was the apostles alone who were in Solomon's Portico, as is evident from the fact that the term apostles, in the first clause of the 12th verse Ac 5:12>, furnishes the only antecedent to the pronoun they, in the statement, "they were all, with one accord," etc. This being so, "the rest," who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, "Depart from me; for I am a sinful man, O Lord." That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in verse 11 Ac 5:11>, where he says, "Great fear came upon all the Church."

McGarvey: Act 5:14

14. The statement just made, that "of the rest no man dared to join himself to them," can not mean that persons dared not join the Church, for the reverse is now stated. (14) " And believers were the more added to the Lord, multitudes both of men and women. " The increased awe in the presence of the apostles, with which the people were inspired, made them listen with increased respect to their testimony concerning Jesus, and brought them in greater numbers to obedience.

McGarvey: Act 5:15-16

15, 16. The connection of Luke's next statement, introduced by the adverb so that, is somewhat obscure: but I presume he intends to state a result of all the facts just mentioned. Signs and wonders were done by the apostles; the people magnified them, and believers were the more added to the Lord. (15) " So that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them. (16) There came also a multitude out of the cities round about to Jerusalem, bringing the sick and those vexed by unclean spirits, who were all healed. "

McGarvey: Act 5:17-18

17, 18. The excitement which now prevailed throughout Jerusalem and the neighboring villages, and found utterance in the most enthusiastic praise of the apostles, was too much for the equanimity of the dignitaries who had so strictly forbidden them to preach or teach in the name of Jesus. (17) " Then the high priest rose up, and all who were with him, being the sect of the Sadducees, and were filled with zeal, (18) and laid their hands on the apostles, and put them in the public prison. " Here we have the same Sadducees at work who had arrested and threatened Peter and John. They were "filled with zeal;" but it was a zeal inspired less by love for their own cause, than by hatred for that which was triumphing over it. The advocates of error will generally appear quite easy, and sometimes, even generous, when their cause is merely standing still; but their zeal is always kindled when the truth begins to make inroads upon them. The zeal of these Sadducees was fanned to its fiercest heat by recent events, and they determined to execute the threats with which they had recently dismissed two of the apostles, making all the twelve their present victims.

McGarvey: Act 5:19-21

19-21. When they were all seized and cast into prison together, the apostles could but expect that they would now feel the entire weight of the wrath which was treasured up against them. (19) " But an angel of the Lord opened the prison doors in the night, and led them forth, and said, (20) Go stand in the temple, and speak to the people all the words of this life. (21) And having heard this they entered into the temple early in the morning, and taught. But the high priest came, and those who were with him, and called together the Sanhedrim, and all the eldership of the children of Israel, and sent into the prison to have them brought. " The apostles were already in the temple, teaching the early worshipers as if nothing unusual had occurred, when the Sanhedrim met and sent to the prison for them.

McGarvey: Act 5:22-23

22, 23. After some delay, the officers returned into the presence of the Sanhedrim without their prisoners. (22) " But when the officers arrived, and did not find them in the prison, they returned and announced, (23) saying, The prison we found closed with all safety, and the guards standing before the doors; but when we opened them, we found no one within. " This appalling circumstance would have been sufficient, with less determined men, to stay all hostile proceedings, and even to disperse the court who had assembled for the trial for the apostles.

McGarvey: Act 5:24-26

24-26. The startling announcement was not without serious effect even upon the stubborn Sadducees. They were staggered by it, and knew not at first what to do or think. (24) " Now when the high priest and the captain of the temple, and the chief priest heard these words, they were perplexed concerning them, what this might come to. (25) But some one came and announced to them, Behold, the men whom you put in prison are standing in the temple and teaching the people. " This announcement relieved the perplexity of the Sanhedrim, by enabling them to proceed with business, and relieving them from the unpleasant necessity of dispersing without a good excuse. They now dispatch a more honorable guard after the apostles than they had, at first; for the captain of the temple himself takes command. (26) " Then the captain went with the officers, and brought them without violence, for they feared the people, lest they should be stoned. " The clause, "lest they should be stone," is so arranged as to furnish a reason for both the preceding statements, that they " feared the people," and that they "brought them without violence. " The enthusiasm of the people had been much increased, no doubt, by the angelic deliverance, which was by this time well known about the temple.

McGarvey: Act 5:27-28

27, 28. We have now a very lively and graphic description of the arraignment and trial of the apostles. (27) " And having brought them, they placed them in the Sanhedrim, and the high priest asked them, (28) saying, Did we not strictly command you not to speak in this name? And behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood upon us. " These words contain two specific charges against the apostles, disobedience to the Sanhedrim, and an effort to bring upon them the blood of Jesus.

Commentary -- Other

Evidence: Act 5:14

" We have been assured, Sir, in the Sacred Writings, that ‘except the Lord build the house, they labor in vain that build it.’ I firmly believe this; and I also believe that without his concurring aid we shall succeed in this political building no better than the builders of Babel." Benjamin Franklin

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 5 (Chapter Introduction)

Overview

Act 5:1, After that Ananias and Sapphira his wife for their hypocrisy, at Peter’s rebuke had fallen down dead; Act 5:12, and that the rest of the apostles had wrought many miracles; Act 5:14, to the increase of the faith; Act 5:17, the apostles are again imprisoned; Act 5:19, but delivered by an angel bidding them preach openly to all; Act 5:21, when, after their teaching accordingly in the temple, Act 5:29. and before the council, Act 5:33. they are in danger to be killed; but through the advice of Gamaliel, a great counsellor among the Jews, they are kept alive, and are only beaten; Act 5:41, for which they glorify God, and cease no day from preaching.

Poole: Acts 5 (Chapter Introduction)

CHAPTER 5

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 5 (Chapter Introduction)

(Act 5:1-11) The death of Ananias and Sapphira.

(Act 5:12-16) The power which accompanied the preaching of the gospel.

(Act 5:17-25) The apostles imprisoned, but set free by an angel.

(Act 5:26-33) The apostles testify to Christ before the council.

(Act 5:34-42) The advice of Gamaliel, The council let the apostles go.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 5 (Chapter Introduction)

In this chapter we have, I. The sin and punishment of Ananias and Sapphira, who, for lying to the Holy Ghost, were struck dead at the word of Peter (Act 5:1-11). II. The flourishing state of the church, in the power that went along with the preaching of the gospel (Act 5:12-16). III. The imprisonment of the apostles, and their miraculous discharge out of prison, with fresh orders to go on to preach the gospel, which they did, to the great vexation of their persecutors (Act 5:17-26). IV. Their arraignment before the great sanhedrim, and their justification of themselves in what they did (Act 5:27-33). V. Gamaliel's counsel concerning them, that they should not persecute them, but let them alone, and see what would come of it, and their concurrence, for the present, with this advice, in the dismission of the apostles' cheerful progress in their work notwithstanding the prohibition laid upon them and the indignity done them (Act 5:41, Act 5:42).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 5 (Chapter Introduction)

Trouble In The Church (Act_5:1-11)

The Attraction Of Christianity (Act_5:12-16)

Arrest And Trial Once Again (Act_5:17-32)

An Unexpected Ally (Act_5:33-42)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Stott, John R. W. Basic Christianity. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

Strabo. Geography. 8 vols. With an English translation by Horace Leonard Jones. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Strom, Mark R. "An Old Testament Background to Acts 12. 20-23." New Testament Studies 32:2 (April 1986):289-92.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

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Special Studies:

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. "Paul on the Areopagus," Ibid.

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Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

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Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

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. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

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Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

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. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

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. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

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Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

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van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

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Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

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Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

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Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

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Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

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Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

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Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

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Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

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Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV