กิจการ 5:38 วิจารณ์

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 if it be of God,.... If it is according to the counsel of his will; if it is a scheme of his forming, and a work to which he has called these men, and they proceed in it on good principles, and with a view to the honour and glory of God: ye cannot overthrow it; it will proceed and get ground, and stand, maugre all the opposition of hell and earth; therefore do nothing to them, or hinder them from going on. Some copies read, "ye cannot overthrow them"; and add, "neither you, nor kings, nor tyrants; wherefore refrain from these men"; so Beza's Cambridge copy. Lest haply ye be found even to fight against God; which to do is downright madness, and which no man in his senses can expect to succeed in. There are some sayings of the Jewish doctors which seem to agree with these reasonings of Gamaliel (p). "Says R. Jochanan the shoemaker, every congregation, which is for the name of heaven (or God) at length shall be established, but that which is not for the glory of God shall not be established in the end.'' Which one of the commentators (q) interprets in words still nearer to Gamaliel's language, thus: "it shall be that that counsel which is for God shall stand and prosper, but that which is not for God shall cease.'' And in another place it is said (r), "all contention (or dispute) which is for God, at length shall be established, but that which is not for God shall not in the end be established: what is contention that is for God? the contention of Hillell and Shammai, (two famous doctors among the Jews,) but that which is not for God is the contention of Korah, and his whole company.'' Some have thought from this advice of Gamaliel, that he was a Christian, or greatly inclined to Christianity; but when it is considered what respect was shown him at his death by the Jews, before observed on Act 5:34 it will appear that he died a Pharisee; and especially it cannot be thought he had any favourable sentiments of the Christians, since a little before his death he ordered a prayer to be made against them. Maimonides says (s), that "in the days of Rabban Gamaliel, the Epicureans (so the Amsterdam edition reads, but former editions read "heretics", by whom are meant Christians) increased in Israel; and they distressed the Israelites, and seduced them to turn aside from God; and when he saw that this was greater than all the necessities of the children of men, he stood up, and his council or sanhedrim, and composed another prayer, in which there was a request to God to destroy the Epicureans,'' or heretics, meaning the Christians: and though this prayer is sometimes ascribed to Samuel the little, yet it was composed by him at the hint and instigation of Gamaliel; for so it is said (t), R. Gamaliel said to the wise men, "is there no man that knows how to compose a prayer for the Sadducees? (R. Asher reads "heretics";) Samuel the little stood up and composed one.'' And it is also said (u), that "Samuel the little composed, , "the prayer for the heretics", before, or in the presence of Gamaliel the elder.'' He made it when he was present, assisting, dictating, directing, and approving. The prayer was this (w), "let there be no hope for apostates, and may all heretics perish in a moment, and all the enemies of thy people be quickly cut off: root out the kingdom of pride, and break, destroy, and subdue them in haste in our days.'' In some forms it is added, "blessed art thou, O Lord, that breakest the wicked in pieces, and humblest the proud.'' Upon the whole, Gamaliel does not seem to have been a Christian, or to have favoured the Christian religion; but he was, as he is said, Act 5:34 to be, a Pharisee: and this council, or sanhedrim, were, for the greater part of them, Sadducees, as seems from Act 5:17 who, as the Jews say, were wicked and base men, men of very ill manners, whereas the Pharisees were "merciful men" (x); and such an one was Gamaliel: he was a religious man in his way; a man of humanity, a mild and moderate man, that had compassion and pity for his fellow creatures; and could not give in to any schemes of cruelty and persecution, which the Sadducees were forward to; and upon these principles he acted, and upon these he gave this advice. (p) Pirke Abot, c. 4 sect 11. (q) Jarchi in ib. (r) Pirke Abot, c. 5. sect. 17. (s) Hilchot Tephilla, c. 2. sect. 1. (t) T. Bab. Beracot, fol. 28. 2. (u) Juchasin, fol. 21. 1. Ganz Tzemach David, par. 1. fol. 25. 2. (w) Apud Buxtorf. Lex. Talmud. col. 2442. & Alting Shilo, l. 4. c. 26. p. 325. (x) Juchasin, fol. 139. 1.

Then what is there, he would say, to hinder you to be overthrown? For, says he, "lest haply ye be found even to fight against God." He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good. And he does not say by whom these people were destroyed, but that there they "were scattered," and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable.

Gamaliel did not say that it is from God, but neither that the work is human. For with regard to what is from God, those men would immediately have opposed it, whereas what is from humans made them bolder against the apostles. Therefore observe the carefulness of the man Gamaliel, wisely managing his speech. He commands to wait for the outcome. Nor did he say, "And if you do not destroy it, know that it is from God," but "if it is from God, you will not be able to overthrow it." Let the former be attributed to the recklessness of those men, the latter to the power of God. They were persuaded that these things were spoken not in the presence of the apostles but apart. Moreover, since he was regarded as sharing their views and fearing the outcome as if it might actually occur, he imposed the matter upon them as well. Furthermore, the sweetness of his words combined with righteousness to help him persuade.

Then, having therefore smoothed the discourse with them, he tries to turn aside the hearers from plotting against the apostles, for fear that, if they set out upon an unhindered occasion, we should, he says, by dying in opposition to God, fall into godlessness, and therefore, not being armed against those men but being armed for ourselves by the very nature of one who attacks what seems to be God, come to ruin for ourselves. For if there is a movement of mere human passion, fury against them is excessive. For destruction is attendant upon beginnings, as the examples suggest. Nor did he say plainly that the apostles were moved by God or by human impulse, but vaguely. For if he had said that they were from God, they would immediately have argued against him. But if he had said they were from men, he would again have made them easy targets for attack against the apostles. Therefore, having wisely ordered his discourse, he bids them await the outcome and not hurry into conduct about matters not yet known. For to fight against one who seems to be God does not destroy that thing but oneself. For if it is human, he says, what need have you of matters? But if it is divine, you will not be able by matters even to destroy it, so that it may not be thought rashly to proceed where the facts are unknown. [CHRYSOSTOM]

And now therefore I say to you: Depart from these men, and leave them alone. In the Greek, it is added: Not defiling your hands.

Having pointed to the examples of false teachers who perished, Gamaliel advises them to think also about themselves: beware, lest in your efforts to destroy others you yourselves perish, because he who goes against what is pleasing to God destroys not his opponent, but himself. "If this enterprise and this deed is from men," then what need is there for your efforts? And "if" it is "from God," then even with all your striving you cannot overthrow it. He did not say directly that this deed is "from God," but neither did he say that it is a human deed, because if he had said it was "from God," the high priest and those with him would have objected, and if he had said it was "from men," he would have delivered the apostles into their hands. By such a wise construction of speech, Gamaliel compels them to wait for its outcome. But notice, he did not say: "if it is not overthrown, then it is from God," but he said: "if it is from God, then it will not be overthrown."

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.

Refrain from these men - Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honor, and avenge himself.

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.

if . . . of men, it will come to naught--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).