Sold ( epōlēsen ).

Aorist active indicative again, for a single case.

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.

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."

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).

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.

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).

Whiles it remained ( menon ).

Present active participle of mend, unsold, Peter means.

After it was sold ( prathen ).

First aorist passive of pipraskō , to sell.

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.

Hearing ( akouōn ).

Present active participle of akouō , while hearing.

Fell down ( pesōn ).

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

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.

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.

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.

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."

When ( kai ).

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

Not knowing ( mē eiduia ).

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

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.

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).

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.

The feet ( hoi podes ).

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

Immediately ( parachrēma ).

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

By her husband ( pros ton andra autēs ).

Face to face to her husband.

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.

Were wrought ( egineto ).

Imperfect middle, wrought from time to time.

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.

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.

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.

Howbeit the people ( all'̇̇ho laos ).

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

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.

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.

Insomuch that ( hōste ).

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

Into the streets ( eis tas plateias ).

Supply hodous (ways), into the broad ways.

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).

As Peter came by ( erchomenou Petrou ).

Genitive absolute with present middle participle.

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.

Came together ( sunērcheto ).

Imperfect middle, kept on coming.

Round about ( perix ).

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

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.

Were healed every one ( etherapeuonto hapantes ).

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

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.

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.

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.

And stand ( kai stathentes ).

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

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).

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).

Taught ( edidaskon ).

Imperfect active, began to teach.

The council ( to sunedrion ).

The Sanhedrin.

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.

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.

The officers ( hoi hupēretai ).

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

Shut ( kekleisōmenon ).

Perfect passive participle of kleiō . Shut tight.

Standing at the doors ( hestōtas epi tōn thurōn ).

Graphic picture of the sentinels at the prison doors.

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.

Whereunto this would grow ( tōi an genoito touto ).

More exactly,

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!

Brought ( ēgen ).

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

But without violence ( ou meta bias ).

Literally, not with violence.

For they feared ( ephobounto gar ).

Imperfect middle, still feared, kept on fearing.

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).

They set them ( estēsan ).

First aorist active indicative (transitive) of histēmi .

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.

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). "

This man

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

We must ( dei ).

Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Act 4:20).

Obey ( peitharchein ).

Old verb from peithomai and archē , to obey a ruler. Only by Luke and Paul in the N.T.

Ye slew ( diecheirisasthe ).

First aorist middle indicative of diacheirizomai , old verb from dia and cheir (hand), to take in hand, manage, to lay hands on, manhandle, kill. In the N.T. only here and Act 26:21.

Hanging him upon a tree ( kremasantes epi xulou ).

First aorist active participle of kremannumi (kremannuō seen already in Mat 18:6 and Luk 23:39). Peter refers to Deu 21:23 as Paul does in Gal 3:13, the curse pronounced on every one who "hangs upon a tree."

Exalt ( upsōsen )

In contrast to their murder of Christ as in Act 2:23. Peter repeats his charges with increased boldness.

With his right hand ( tēi dexiāi autou ).

So instrumental case, or at his right hand (locative case), or even "to his right hand"(dative case) as in Act 2:33.

Prince and Saviour ( archēgon kai sōtēra ).

See note on Act 3:15. Clearly "Prince"here.

To give ( tou dounai ).

Genitive of articular infinitive (second aorist active of didōmi ) of purpose.

We are witnesses ( hēmeis esōmen martureōs ).

As in Act 2:32.

Things ( rhēmatōn ).

Literally, sayings, but like the Hebrew dabhar for "word"it is here used for "things."

And so is the Holy Ghost ( kai to pneuma to hagion ).

The word for "is"(estin ) is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God’ s Son, by the Father.

Were cut to the heart ( dieprionto ).

Imperfect passive of diapriō old verb (dia , priō ), to saw in two (dia ), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in Act 2:37. Only here and Act 7:54 (after Stephen’ s speech) in the N.T. (cf. Simeon’ s prophecy in Luk 2:35).

Were minded ( eboulonto ).

Imperfect middle of boulomai . They were plotting and planning to kill (anelein , as in Act 2:23; Luk 23:33 which see) then and there. The point in Act 4:7 was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. "They were on the point of committing a grave judicial blunder"(Furneaux).

Gamaliel ( Gamaliēl ).

The grandson of Hillel, teacher of Paul (Act 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban."It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luk 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law"(nomodidaskalos ). This word appears already in Luk 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Ti 1:7). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess."He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards.

Had in honour of all the people ( timios panti tōi laōi ).

Ethical dative. Timios from timē , old word meaning precious, dear.

The men ( tous anthrōpous ).

Correct text as in Act 5:35, not "the apostles"as Textus Receptus.

Take heed ( prosechete heautois ).

Hold your mind (noun , unexpressed) for or on yourselves (dative case), the usual idiom.

Theudas ( Theudas ).

Luke represents Gamaliel here about a.d. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in a.d. 6. But Josephus ( Ant. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about a.d. 44 or 45. Josephus ( Ant. XVIII. 1, 6; XX. 5, 2; War ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about a.d. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion"(Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians.

To be somebody ( einai tina ).

Indirect assertion with the infinitive and the accusative of general reference (heauton ) and tina , predicate accusative. Tina could be "anybody"or "somebody"according to context, clearly "somebody"of importance here.

Joined themselves ( proseklithē ).

Correct text and not prosekollēthē (Textus Receptus). First aorist passive indicative of prosklinō , old verb to lean towards, to incline towards. Here only in the N.T.

Was slain ( anēirethē ).

First aorist passive of anaireō (cf. Act 5:33).

Obeyed ( epeithonto ).

Imperfect middle, kept on obeying.

Were dispersed ( dieluthēsan ).

First aorist passive indicative (effective aorist) of dialuō , old verb to dissolve, to go to pieces. Here only in the N.T.

Of the enrolment ( tēs apographēs ).

Described by Josephus ( Ant. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus b.c. 8 to 6 (Luk 2:2). See the note on Luk 2:2. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay ( The Bearing of Recent Discovery on the Trustworthiness of the N.T. ) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, Luke the Historian in the Light of Research ).

Drew away ( apestēse ).

Causative sense of the first aorist active indicative of aphistēmi , made people (laon , no need of "some of the") to revolt (apostatize) with him.

He also ( kakeinos , crasis for kai ekeinos ).

That one, also.

Were scattered abroad ( dieskorpisthēsan ).

First aorist (effective) passive indicative of diaskorpizō , old verb to disperse. Used of sheep (Mar 14:27), of property (Luk 15:13). Aorist here after imperfect (epeithonto ) as in Act 5:36.

Refrain from ( apostēte apo ).

Second aorist (ingressive) active imperative of aphistēmi of Act 5:37. Do ye stand off from these men. "Hands off"was the policy of Gamaliel.

For if--be ( hoti eaṅ̇ēi ).

Hoti gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, ean with the present subjunctive ēi , undetermined with prospect of determination. Assuming that it is from men, "it will be overthrown"(kataluthēsetai , first future passive of kataluō , to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

But if it is of God ( ei de ek theou estin ).

The second alternative is a condition of the first class, determined as fulfilled, ei with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition assumes that the thing is so without affirming it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow"(katalusai ) these men for they in that case must "overthrow"God, lest haply ye be found (mē potė̇hurethēte , negative purpose with first aorist passive subjunctive) even to be fighting against God (kai theomachoi , late adjective from theos and machomai , in lxx and here only in the N.T.).

To him they agreed ( epeisthēsan autōi ).

First aorist passive indicative of peithō , to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel’ s shrewd advice scored as against the Sadducaic contention (Act 5:17).

Not to speak ( mē lalein ).

The Sanhedrin repeated the prohibition of Act 4:18 which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw"with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

They therefore ( hoi men oun ).

No answering de .

They were counted worthy to suffer dishonour for the Name ( katēxiōthēsan huper tou onomatos atimasthēnai ).

First aorist passive indicative of kataxioō , old verb to count worthy. Three times in N.T. (Luk 20:35; Act 5:41; 2Th 1:5). First aorist passive infinitive of atimazō , old verb to make one dishonoured (atimos ). Forms here an oxymoron (oxus , sharp, moros , foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference"(Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name"as in Jam 2:7; 3 Jo Jam 1:7. With the Jews this absolute use of "the Name"meant Jehovah. The Christians now apply it to Jesus.

@@Every day (pāsan hēmeran ). Accusative of extent of time, all through every day. In the temple and at home (en tōi hierōi kai kat' oikon ). This was a distinct triumph to go back to the temple where they had been arrested (Act 5:25) and at home or from house to house, as it probably means (cf. Act 2:46). It was a great day for the disciples in Jerusalem. They ceased not (ouk epauonto ). Imperfect middle. They kept it up. Jesus as the Christ (ton Christon Iēsoun ). Jesus is the direct object of the participles didaskontes (teaching) and euaggelizomenoi (preaching or evangelizing) while "the Christ"(ton Christon ) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

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 .

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.

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?

Conceived ( ἔθου )

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

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.

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.

Answered

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

For so much ( τοσούτου )

Perhaps pointing to the money still lying at his feet.

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.

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.

The feet

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

Were wrought ( ἐγένετο )

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

All

The whole body of believers.

The rest

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

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.

Were added ( προσετίθεντο )

Imperfect: kept being added .

Couches ( κραββάτων )

See on Mar 2:4.

The shadow of Peter passing by

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

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.

By night ( διὰ τῆς νυκτὸς )

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

Stand

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

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.

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.

Taught ( ἐδίδασκον )

Imperfect: began teaching.

The council ( συνέδριον )

The Sanhedrim.

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.

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 .

Officers ( ὑπηρέται )

See on Mat 5:25.

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.

Did not

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

We straitly charged

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

Intend ( βούλεσθε )

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

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."

We ought ( δεῖ )

Stronger, we must.

To obey ( πειθαρχεῖν )

Not often used in the New Testament to express obedience, the most common word being ὑπακούω . Sometimes πείθω is used. But this word, in itself, is the only one of the several in use which expresses the conception of obedience exclusively. Ὑπακούνειν is to obey as the result of listening to another: πείθεσθαι is to obey as the result of persuasion . This is the special term for the obedience which one owes to authority (ἀρχή ): It occurs four times in the New Testament: Act 5:29, Act 5:32; Act 27:21; Tit 3:1; and in every case, of obedience to established authority, either of God or of magistrates. In Act 27:21, where it is used of the ship's officers hearkening to Paul's admonition not to loose from Crete, Paul speaks of his admonition as divinely inspired; compare Act 27:10. In Act 4:19, Peter and John say hearken (ἀκούειν ) . That is a mere listening to or considering the proposition made to them. This is a deliberate course of action.

Ye slew ( διεχειρίσασθε )

Only here and Act 26:21. To slay with one's own hands.

Tree

See on Luk 23:31.

Prince

See on Act 3:15.

Repentance - remission

See on Mat 3:2; and Jam 5:15; and Luk 3:3.

Witnesses

See on Act 1:22.

Obey

See on Act 5:29.

They were cut to the heart ( διεπρίοντο )

Only here and Act 7:54. The verb means, originally, to saw asunder. A strong figure for exasperation.

To slay

See on Luk 23:32.

The apostles

The best texts substitute τοὺς ἀνθρώπους , the men.

A little space ( βραχύ )

Better as Rev., a little while.

Joined themselves ( προσεκολλήθη )

The best texts read προσεκλίθη , were inclined; i.e., leaned to, or took sides with.

Obeyed

Note the word for obeyed (ἐπείθοντο ) implying the persuasive power of Theudas' boasting. See on Act 5:29.

Taxing ( ἀπογραφῆς )

See on Luk 2:1, Luk 2:2.

Much people

The best texts omit much.

Were dispersed ( διεσκορπίθησαν )

See on Mat 25:24.

Refrain ( ἀπόστητε )

Lit., stand off.

Of men ( ἐξ ἀνθρώπων )

Out of men, proceeding out of their devices.

It will come to naught ( καταλυθήσεται )

Lit., be loosened down . Used of the dilapidation of the temple (Luk 21:6), and of the dissolution of the body under the figure of striking a tent (2Co 5:1). See on Mar 13:2.

To fight against God ( θεομάχοι )

Lit., to be God- fighters.

They were counted worthy to suffer shame ( κατηξιώθησαν ἀτιμασθῆναι )

This is an instance of what rhetoricians style an oxymoron, from ὀξύς , sharp, and μωρός , foolish; a pointedly foolish saying, which is witty or impressive through sheer contradiction or paradox, as laborious idleness, sublime indifference. In this case the apostles are described as dignified by indignity.

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.

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

Who is in us.

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

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.

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.

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.

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

Naming the sum.

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.

All the believers.

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

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

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.

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

The angel probably had shut the doors again.

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

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.

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

In the name of all the apostles, said - He does not now give them the titles of honour, which he did before, Act 4:8; but enters directly upon the subject, and justifies what he had done. This is, as it were, a continuation of that discourse, but with an increase of severity.

Of the seed of David, according to the promises made to our fathers.

From the grave to heaven; to give repentance - Whereby Jesus is received as a Prince; and forgiveness of sins - Whereby he is received as a Saviour. Hence some infer, that repentance and faith are as mere gifts as remission of sins.

operates in the former, but not in the latter. God alone forgives sins.

A much greater witness.

And as such believing the resurrection of the dead; a doctor, or teacher of the law - That is, a scribe, and indeed one of the highest rank; had in honour by all the people - Except the Sadducees; rising up in the council - So God can raise defenders of his servants, whensoever and wheresoever he pleases.

He prudently mentions the facts first, and then makes the inference.

In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice is eminently useful.

He seems to correct himself, as if it were some sudden work, rather than a counsel or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day.

to suffer shame - This is a sure mark of the truth, joy in affliction, such is true, deep, pure.

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

Pretending it to be the whole proceeds of the sale.

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

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.

To men under His supernatural illumination.

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

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.

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.

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.

Naming the sum.

(See on Act 5:2).

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

How awfully graphic!

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

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.

(See on Joh 10:23).

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

"in every street."

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

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.

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

The same night.

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

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

An unusually general convention, though hastily summoned.

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).

"were in perplexity."

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!

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!

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).

(See on Act 2:22, and Act 3:13, &c.).

The first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Act 3:15; Heb 2:10).

Dispensing as a "Prince."

As a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare Act 2:38; Act 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!

They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.

"were taking."

How different this feeling and the effect of it from that "pricking of the heart" which drew from the first converts on the day of Pentecost the cry, "Men and brethren, what shall we do?" (Act 2:37). The words used in the two places are strikingly different.

In all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, Luk 2:25-35), and grandson of HILLEL, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [LIGHTFOOT].

Not the same with a deceiver of that name whom JOSEPHUS mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.

(See on Luk 2:2, and Luk 13:1-3) [JOSEPHUS, Antiquities, 13.1.1].

This neutral policy was true wisdom, in the then temper of the council. But individual neutrality is hostility to Christ, as He Himself teaches (Luk 11:23).

For disobeying their orders (compare Luk 23:16).

"thought worthy by God to be dishonored by man" (Mat 5:12; 1Pe 4:14, 1Pe 4:16) [WEBSTER and WILKINSON]. This was their first taste of persecution, and it felt sweet for His sake whose disciples they were.

In private. (See on Act 2:46).

That is, Jesus (to be the) Christ.

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.

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.

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

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

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.

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

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.

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

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.

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

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.

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.

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

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

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.

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.

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