Acts 5

1. Ananias. The Greek of this verse begins with “but,” thus bringing out the contrast between the generosity and unselfishness of

Barnabas, and the hypocrisy and covetousness of Ananias and Sapphira.

with Sapphira his wife. This was a deliberate sin, as “his wife was aware of it.”

land. “Estate” or “property.”

2 kept back. In the original an expressive word, used by the LXX for the sin of Achan (Josh. vii. 1), “Appropriated” (Moffatt).

laid it at the apostles’ feet. Pretending that it was the whole. It was an acted lie.

3 why hath Satan, etc.? The question shows that though Satan may tempt, man may and should resist: see James iv. 7.

4 was it not in thine own power? You need not have sold your property unless you pleased; and when you had sold it, if you chose to keep the money, you were quite free to do so.

5 gave up the ghost. The sin itself deserved the punishment; and it was important that God’s hatred of covetousness and hypocrisy in His Church should be shown at once. Severe punishments upon first transgressors act as a solemn and merciful warning to others: see Gen. iv. 11-15; Lev. x. 1-3; Numb. xv. 32-36; xvi. 1-35; 2 Sam. vi. 6-12.

6 wound him up. Probably in his own clothes (see Lev. x. 5). The Jews used no coffins in burial.

out. Doubtless outside the city (see note on Luke vii. 12).

8 so much. Naming the sum which Ananias had brought.

9 tempt the Spirit of the Lord. To try whether He would detect the fraud.

11 the church. The “congregation” or “assembly.” The term (now used for the first time in the Acts, as it should probably be omitted in ii. 47) indicates the progress of the disciples towards permanent organisation.

12 all. Teachers and taught. On “Solomon’s Porch,” their stated place of meeting: see on iii. 11.

14 women. The gospel treats women as equal in privileges with men (see Gal. iii. 28). This was then somewhat new to both Jews and Gentiles.

15 beds and couches. See note on Luke v. 24. Perhaps, “beds [for the rich] and mats [for the poor].”

Peter. As the most prominent of the apostles. It is implied that the expectation of healing was not in vain. Many things may serve as links between the believing recipient and the instrument of God’s blessing. The shadow, a look (Numb. xxi. 8), the hem of the robe (Matt. ix. 20), a handkerchief (xix. 11, 12), serve as well as a word or a touch.

17 indignation. “Jealousy.” 19 the angel. Or, “an angel.”

20 all the words of this life. The whole doctrine of salvation by Jesus (cp. xiii. 26); referred to especially as a revelation of life.

21 early in the morning. Rather, “about daybreak.”

all the senate. Lit., “all the eldership.” 24 the captain of the Temple. See note, iv. 1.

they doubted of them. Rather, “they were quite at a loss about them”; i.e., probably, “about the apostles.”

25. Professor G. T. Stokes calls attention to the accuracy of detail in St. Luke’s narrative. Had the Sanhedrin been themselves meeting in the Temple, they would have known at once when they assembled that the apostles were preaching there. But only a few years before this incident,

26 for they feared the people. The words give the reason why they dared not put forth violence. But it would have been needless: the apostles came unresistently.

28 bring this man’s blood upon us. The tide of popular feeling was running so strongly in favour of the followers of Jesus that the rulers were afraid of becoming victims to the indignation of the people: see ver. 26; iv. 21. To this fear may have been added their own secret consciousness of wrong-doing.

30. The God of our fathers. Who gave to our fathers the covenant upon which you pride yourselves, and which is really fulfilled in Jesus.

31 with His right hand. Or, “to His right hand.”

a Prince. See note on iii. 15, where the same Greek word, ἀρχηγόν, is used.

33 cut to the heart, etc. Literally, “they were sown through (excessively irritated), and were consulting to slay them.” But they were stopped by Gamaliel’s prudence.

35 what ye intend to do. Rather, “what ye are about to do” (R.V.). The speaker is evidently the Gamaliel mentioned in the Talmud as the grandson of the famous Hillel, and by Josephus (Antiq. xx. 9, §§ 4, 7). He was a Pharisee, unrivalled in that age for his knowledge of the law; a distinguished teacher (having Paul at one time among his pupils: see xxii. 3), and a man of enlarged views and tolerant spirit. His speech is a masterpiece of prudence. The advice, however prudent, was temporising. It was the duty of Gamaliel and the rest to inquire not what would succeed, but what was right.

36. Theudas. Josephus (Antiq. xx. 5, §§ 1) mentions a Theudas who raised an insurrection, being followed by “a very great multitude,” but was put down and beheaded. This, however, was at least ten years after the speech of Gamaliel; and there are other circumstances which do not agree with his account. This must therefore have been another Theudas; the name was common, being a form of Judas (op. Matt. x. 3 and Luke vi. 16); and insurrections were numerous about this time.

37. Judas of Galilee. Josephus (Antiq. xviii. 1, § 1) says that this Judas was a “Gaulonite of a city whose name was Gamala.” Gaulonitis was a district east of Galilee, beyond the Jordan. But Josephus especially speaks of him three times as “of Galilee” (Antiq. xx. 5, § 2; Ware, ii. 8, § 1; 17, § 8). Probably he was a Gaulonite by birth and a Galilean in the sense of his insurrection.

the taxing. Rather, “the enrolment” (R.V.): see note on Luke ii. 2. Judas excited the people to resist the census (A.D. 6) as being an introduction to slavery.

38. Refrain from these men, etc. See note, ver. 35.

40 to him they agreed. The Pharisaic element in the council prevailed over the Sadducean, but the latter secured at last the infliction of punishment on the apostles.

beaten. Scourging was a common and disgraceful punishment among the Jews (Deut. xxv. 2; Matt. x. 17; 2 Cor. xi. 24). Gamaliel, although not having advised the scourging, may have consented to it in order to prevent severer measures.

were at Jerusalem a great number of synagogues for the use of foreign Jews. Five are here specified.