Apostelgeschichte 5:34 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.

And said unto them, ye men of Israel,.... This he said after the apostles were put out, when the council was by themselves; and he addressed them as "men of Israel"; not as distinct from the priests and Levites in the council, but because they were all of the stock of Israel; for this council did not consist of Israelites only, as distinct from priests and Levites, as appears from Act 5:21. A sanhedrim commonly consisted of each of these; though if only of Israelites it was a lawful one. Maimonides says (c), "they did not use to appoint any in the sanhedrim, but priests, Levites, and Israelites, that were genealogized and fit to be married into the priesthood---and that it was a command, that in the great sanhedrim there should be priests and Levites; as it is said, "thou shalt go to the priests and Levites"; but if they are not found, if they are all Israelites, lo, this is lawful,'' or a proper sanhedrim. His speech to them follows, take heed to yourselves; consider well, do not act a rash and precipitant part; do not give way to passion and wrath, and hastily lay hands on these men, and destroy them; lest ye bring yourselves into disgrace and danger, and bring upon yourselves the ill-will and resentment of men, and the wrath of God: take time to consider of the matter, and deliberately consult what ye intend to do as touching these men; what punishment to inflict upon them, whether imprisonment, scourging, or death; do nothing rashly. (c) Hilchot Sanhedrin, c. 2. sect. 1. 2.

This Gamaliel was Paul's teacher. And one may well wonder, how, being so right-minded in his judgment, and withal learned in the law, he did not yet believe. But it cannot be that he should have continued in unbelief to the end. Indeed it appears plainly from the words he here speaks. He "commanded," it says, "to put the men forth a little space and said unto them." Observe how judiciously he frames his speech, and how he immediately at the very outset puts them in fear. And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself.

"But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, said. "Gamaliel, whom the apostle Paul also praises, spoke publicly to persuade them that they should desist from persecuting the apostles, saying: "If their preaching be from men, it will undoubtedly fail, as did that of Theodas and of Judas of Galilee; if, on the other hand, it be from God, it cannot possibly be destroyed by any power." Then they scourged the apostles and let them go, charging them that they should no longer be involved in such preachings; but they kept preaching the word to the nations. Meanwhile, there arose a murmuring of the Greeks, saying that their widows were treated with despicable contempt in the daily ministration. Because of this matter, seven chosen men were appointed as deacons so that they should manage matters of this sort with moderate authority, while the apostles should devote themselves only to preaching. This office was also consecrated on them by the imposition of hands. A multitude of the priests, too, hastened at that time to obey the Lord.

This Gamaliel was the teacher of Paul. (see Acts 22:3) That a teacher who was respected for his legal judgments should not believe this, even if not entirely understanding it, is extreme folly. And from his words themselves, which differed also in understanding, he shows sufficient evidence. And it is also evident from those very actions. For ordering the apostles to be expelled from the council, in order to intimidate them, he even made the innocent appear to himself, not as one pardoned by shared opinion, but as making excuses for their words.

Therefore he does not use great violence, but as if they were drunk with passion he says: "be careful about these men; consider what you propose to do," as if, "Do not act as chance carries you."

But a certain Pharisee named Gamaliel rose in the council. This Gamaliel, as Clement indicates, was a companion in faith with the apostles, but remaining with the Jews by their counsel, so that he might calm their madness in such a commotion.

Then stood up one in the council, a Pharisee named Gamaliel, a doctor of the law, etc. Of this Gamaliel, we read in the book of Saint Clement, that he was secretly a disciple of the apostles, but by their counsel, he was commanded to remain among the Jews to mitigate their fury where necessity required; but this has been most certainly made known today as a true account through the revelation of the relics of the most blessed protomartyr Stephen, which was made widely known to the Church of Christ through the divine dispensation by the same man. For he appeared in a vision to the holy servant of God and priest Lucian, as the same priest Lucian later wrote to all the Churches; and he taught most sweetly where Saint Stephen was buried, along with Nicodemus, who buried the Lord with Joseph, as well as Gamaliel himself with his son Abibam.

As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either. Pay attention to the wise adaptability of the speech — to how Gamaliel immediately struck them with fear, and so as not to give the suspicion that he shared the views of the apostles, he converses with the Jews as with people of the same convictions and does not express himself particularly harshly, but says: "consider… what you intend to do with them."

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.

A Pharisee, named Gamaliel, a doctor of the law - "This," says Dr. Lightfoot, "was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

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.

Then stood up . . . Gamaliel--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].