Acts 5:18 Kommentar

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).

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 but the grace of the Lord, or the Lord's gracious one, coming from 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 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 "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. (c) De Nominibus Hebraicis, fol. 106. C.

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.

"Having risen up," that is, being roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles: they now assault them more vigorously: and put them in the common prison; but did not forthwith bring them to trial, because they expected them again to be softened down.

When these things were completed by the apostles, and the multitude was increased by the preaching, and the number of the faithful was already growing great by the daily distribution; the high priest, he says, having risen, that is, being aroused and stirred by what was taking place, attacked them more violently, the Sadducees in particular viewing him as more inhuman for his rage against the resurrection they detested, while the apostles were accomplishing everything. For proclaiming Christ risen, and performing miracles in the name of the Risen One to bring people to faith, they showed that if the matter were false it would not have turned out so. Therefore, being therefore stung and preparing for the murder of the apostles, they for a time held them in the security of custody, not immediately bringing them to trial, while they themselves, through fear of detection, craftily sought repentance. Those men indeed acted so. But God, by the postponement wrought also by device, shamed those who had been wicked in vain, and rather confirmed the apostles by the removal from prison through a divine angel, and instructed them where and how they ought to continue unwaveringly. With the violent men meanwhile involved through ignorance in the perception of the angel, at the time when they postponed presenting the apostles for judgment, he did not show pity (for how could those stirred up to greater wrath have been more inclined to mercy?), but in order that first he might compel the arrogant to accomplish their own will by their custody, and, having therefore barricaded them, then, having been struck by the divine oversight of the matters contemplated, he might chastise the perplexity of the resolved by proving the power to be divine.

"Were filled with envy" means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds. First — sorrow on account of the Ascension of Christ, then — joy on account of the descent of the Holy Spirit; again — sorrow from people who mocked them, and again joy — from the multiplication of believers and from the sign (miracle); then — sorrow again as a result of the imprisonment of Peter and John (see Acts 4:3), and again — joy as a result of their acquittal; finally now from the splendor at the appearance of the Angel in the prison and from the signs — joy, and from the high priest and from those who seized them — sorrow. Yes, their life, one might say, is such as is the life of all who live according to God.

The hypocrisy of Ananias and his wife Sapphira, and their awful death, Act 5:1-11. The apostles work many miracles, and the Church of God is increased, Act 5:12-16. The high priest and the Sadducees, being incensed against the apostles, seize and put them in prison, Act 5:17, Act 5:18. The angel of God delivers them, and commands them to go to the temple, and proclaim the Gospel, Act 5:19, Act 5:20. The high priest, having gathered the council together in the morning, sends to the prison to have the apostles brought before him, Act 5:21. The offers return, and report that they found the prison shut, and the watch set, but that the men had got out, Act 5:22, Act 5:23. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, Act 5:24, Act 5:25. The captain and officers go and bring than before the council, who expostulate with them, Act 5:26-28. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, Act 5:29-32. The council are confounded, and purpose to slay the apostles, Act 5:33. Gamaliel gives them seasonable and prudent advice, Act 5:34-39. The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, Act 5:40. They depart rejoicing in their persecution, and continue to preach Jesus Christ, Act 5:41, Act 5:42.

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.

ANANIAS AND SAPPHIRA. (Act 5:1-11) kept back part of the price, his wife also being privy to it--The coolness with which they planned the deception aggravated the guilt of this couple. brought a certain part--pretending it to be the whole proceeds of the sale.