Atti 5:35 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.

For before these days rose up Theudas,..... There is one of this name Josephus (d) speaks of, who set up for a prophet, and drew a large number of people after him; pretending, that if they would follow him to the river Jordan, and take their goods along with them, he would but give the word, and the waters would divide and leave them passage to go over dryfoot; but Cuspius Fadus, who then had the administration of Judea, sent out some troops of horse, before they were aware, and killed many of them, and took divers others, and brought them in triumph to Jerusalem, with the head of Theudas. This account agrees with this instance of Gamaliel, only differs in chronology; since, according to Gamaliel's account, this case of Theudas was some time ago, and must have been before now, or he could not have mentioned it; whereas the story Josephus relates, as being in the times of Cuspius Fadus, was several years after this. Some think Josephus is mistaken in his chronology, and then all is right. Others, that another Theudas is intended; who, as Origen says (e), was before the birth of Christ, since he was before Judas of Galilee, who rose up in the days of the taxing, at which time Christ was born: and the phrase, before these days, seems to design a good while ago. This name was in use among the Jews, and is either the same with "Thuda", or "Thoda", so the Syriac version reads; one of the disciples of Christ was so called by the Jews (f), whose name was Thaddeus: or with "Thudus"; one of this name, said (g) to be a man of Rome, is frequently mentioned in the Talmud; and another also that was a physician (h); but both different from this "Theodas". The Vulgate Latin and Arabic versions read, Theodas; and some take it to be a contraction of Theodotus, Theodorus, or Theodosius. Just as Theucharis is put for Theocharis, and Theudosia for Theodosia: but it seems rather to be an Hebrew name; and so Jerom (i) took it to be, who renders it "praise": but who the man was is not certain; however, he rose up, as Gamaliel says, and made an insurrection, boasting himself to be some body, or "some great one", as the Alexandrian copy, and three of Beza's copies read, and two of Stephens's, and the Complutensian cdition; and as read also the Syriac and Arabic versions; just as Simon Magus did afterwards, Act 8:9 and so Josephus's Theudas gave out, that he was a prophet, and promised great things to the people, as to divide the waters of Jordan for them, by a word speaking and lead them through it as on dry land: to whom a number of men, about four hundred, joined themselves; who believing what he said, put themselves under his command, and set him at the head of them: who was slain: so Josephus's Theudas had his head cut off by the troops of Cuspius Fadus, the Roman governor: and as many as obeyed him were scattered and brought to nought; some killed, and others taken; and so the faction was quelled, and came to nothing. This instance Gamaliel produces, to show that impostors and seditious persons, such as the apostles were thought to be, seldom succeeded, but generally failed in their attempts, and were blasted; and with the same view he mentions the following one. (d) Antiqu. l. 20. c. 4. sect. 1. Vid. Euseb. Eccl. Hist. l. 2. c. 11. (e) Contr. Cels. l. 1. p. 44. (f) T. Bab. Sanhedrin, fol. 43. 1. (g) T. Bab. Beracot, fol. 19. 1. & Pesachim, fol. 53. 1, 2. & Betza, fol. 23. 1. & T. Hieros. Pesachim. fol. 34. 1. & Yom Tob. fol. 61. 3. & Juchasin, fol. 105. 2. (h) T. Bab. Nazir, fol. 52. 1. & Sanhedrin, fol 33. 1. & 93. 1. & Beracot, fol. 28. 2. (i) De Nominibus Hebraicis, fol. 106. D.

"When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamaliel, a chief of the people, saw — who was secretly our brother in the faith, but by our advice remained among them — because they were greatly enraged and moved with intense fury against us, he stood up, and said, [Acts 5:35-39] 'Be quiet for a little, O men of Israel, for you do not perceive the trial which hangs over you. Wherefore refrain from these men; and if what they are engaged in be of human counsel, it will soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, since the day is declining towards evening, I shall myself dispute with these men tomorrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.' By this speech of his their fury was to some extent checked, especially in the hope that next day we should be publicly convicted of error; and so he dismissed the people peacefully."

"Ye men of Israel take heed to yourselves." See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, "For before these days" meaning, not many days before. Now had he at once said, "Let these men go," both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force.

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."

He brings two examples and mentions not ancient events, but recent ones, because these latter are more powerful for persuasion. Therefore, pointing to them, Gamaliel said "before these days." Knowing other examples as well, he was satisfied with these two, that is, the example of Theudas and Judas the Galilean (see v. 37), because "by the mouth of two or three witnesses" every word "is established" (Matt. 18:16). He did not say by whom they were killed, but says that all were scattered. Theudas is also mentioned by Josephus in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History. Here are the latter's words: "During the governorship of Fadus in Judea, a certain false teacher named Theudas persuaded the people to take their possessions and follow him to the river Jordan; Theudas said that he was a prophet and claimed that he would divide the river and make it passable, and he deceived many. However, Fadus did not allow them to carry out their foolish plan, but sent a detachment of cavalry, which slew many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem."

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.

What ye intend to do - Τι μελλετε πρασσειν, What ye are about to do: they had already intended to destroy them; and they were now about to do it.

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.

Theudas--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.