Atti 5:16 Commento

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.

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 "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.'' (k) Misna Yoma, c. 1. sect. 5. Maimon. & Bartenora in ib. (l) T. Bab. Beracot, fol. 29. 1. Juchasin, fol. 16. 2. (m) T. Bab. Sanhedrin, fol. 52. 2. (n) Ib. fol. 97. 1.

"There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one." And now I would have you observe the way in which their whole life is interwoven. First there was despondency on account of Christ taken from them, and then came joy because of the Spirit descending upon them; again, dejection because of the scoffers, and then joy in the result of their own apology. And here again we find both dejection and gladness. In that they were become conspicuous, and that God made revelations to them, there was gladness: in that they had cut off some of their own company, there was sadness. Once more: again there is gladness upon their success, and again sadness by reason of the High Priest. And so it will be seen to be the case throughout. And the same will be found to hold in the case of the ancient saints likewise.

In Christ's time, it did not happen that the sick received healings in the streets and from a shadow. And if "no one dared join them," then how does healing occur in this case? This was the work of the One Who said: "He who believes in Me, the works that I do, he will do also, and greater works than these he will do" (Jn. 14:12). From all sides, admiration for the apostles grew: from the side of those who believed, from the side of those who were healed, from the side of those who were punished, from the side of their boldness during preaching, and from the side of their virtuous and blameless life. Yes, this admiration arose not only from miracles, but also because the very life and virtues of these men were great and truly apostolic.

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.

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.

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.