---
title: "Clarke"
description: "Verse Acts 5:1. But a certain man named Ananias — Of these unhappy people we have no farther account than what is recorded here. In reference to birth, co"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/acts/5"
---

Verse [Acts 5:1](../../../kjv/acts/5/1). ***But a certain man named Ananias*** — Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, &c., their names are written in the dust. The import of his name, חנניה *chananiyah*, the *grace* or *mercy of the Lord*, agrees very ill with his conduct.

Verse [Acts 5:2](../../../kjv/acts/5/2). ***Kept back*****part*****of the price*** — Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring *all* the money they had got for a possession, κτημα, (of what kind we know not,) which they had sold. A *part* of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the *iniquity* of their sin.

Verse [Acts 5:3](../../../kjv/acts/5/3). ***Why hath Satan filled thine heart*** — The verb πληροειν, which we translate *to fill*, Kypke has showed by many examples to signify, to *instigate, excite, impel*, c., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was *excited* to it by the influence and malice of an *evil spirit*. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless *impelled* to it by the *agency* of the *devil*. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way for, if the thing were not so, it would have been the most direct means to lead the disciples to form *false opinions*, or to confirm them in *old* and *absurd prejudices*.
***To lie to the Holy Ghost*** — Ψευσασθαι το Πνευμα το Ἁγιον, *To* *deceive the Holy Spirit*. Every *lie* is told with the *intention to* *deceive*; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be *lying* *against God*; therefore the Holy Ghost is GOD.
***To keep back*** part *of the price*] Νοσφισασθαι απο της τιμης. The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify *purloining part of the public money, peculation*. The word is used here with great propriety, as the money for which the estate was sold was *public property*; as it was for this purpose alone that the sale was made.

Verse [Acts 5:4](../../../kjv/acts/5/4). ***Whiles it remained, was it not thine own?*** — [Acts 5:2](../../../kjv/acts/5/2); [Acts 5:2](../../../kjv/acts/5/2), and [Acts 2:44](../../../kjv/acts/2/44); [Acts 2:44](../../../kjv/acts/2/44).

Verse [Acts 5:5](../../../kjv/acts/5/5). ***Fell down, and gave up the ghost*** — πεσων εξεψυξε, *Falling down, he expired, breathed his last*: "Gave up the ghost" is a very improper translation here. [Genesis 25:8](../../../kjv/genesis/25/8), and [Matthew 27:50](../../../kjv/matthew/27/50). Two things may be remarked here:
1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment.
2. That Peter must have had the power to *discern the state of the heart*, else he had not known the perfidy of Ananias. This power, commonly called the *discernment of spirits*, the apostles had as a particular gift, not probably *always* but at *select times*, when God saw it necessary for the good of his Church.

Verse [Acts 5:6](../../../kjv/acts/5/6). ***The young men arose*** — Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion.
***Buried him.*** — This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of *suspended* *animation*, there was no reason to *delay* the burial.

Verse [Acts 5:9](../../../kjv/acts/5/9). ***To tempt the Spirit of the Lord?*** — So the *Holy Ghost,* *God*, and the *Spirit of the Lord*, are the same person.

Verse [Acts 5:10](../../../kjv/acts/5/10). ***Yielded up the ghost*** — See [Acts 5:5](../../../kjv/acts/5/5). It was not by Peter's *words*, nor through Peter's *prayers*, nor through *shame*, nor through *remorse*, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, [1 John 5:16](../../../kjv/1-john/5/16), calls *a sin unto death*; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God's displeasure against *deceit, fraud*, and *hypocrisy*: had this guilty pair been permitted to live after they had done this evil, this *long-suffering* would have been infallibly abused by others; and, instead of leading them who had sinned to *repentance*, might have led them to *hardness of heart* by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these *two* an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the *severity* of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the *mercy* of their Maker: this would be doing evil that good might come, and the perdition of such would be just.

Verse [Acts 5:11](../../../kjv/acts/5/11). ***Great fear came upon all the Church*** — This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word *Church*, see the observations at the end of [Matthew 16](../../../kjv/matthew/16). [Matthew 16:28](../../../kjv/matthew/16/28) It has been properly observed that we have in this place a native specimen of a New Testament Church:
1. Called by the Gospel;
2. grafted into Christ by baptism;
3. animated by love;
4. united by all kinds of fellowship;
5. and disciplined by the exemplary punishment of hypocrites.
See *Dodd*.

Verse [Acts 5:12](../../../kjv/acts/5/12). ***By the hands of the apostles*** — This verse should be read with the 15th, to which it properly belongs. [Acts 5:15](../../../kjv/acts/5/15)
***Solomon's porch.*** — [John 10:23](../../../kjv/john/10/23); [John 10:23](../../../kjv/john/10/23).

Verse [Acts 5:13](../../../kjv/acts/5/13). ***And of the rest, durst no man join him self to them*** — Who were these called *the rest*, των λοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the *apostles*, were afraid to associate themselves with them in any way of *equality*, as they saw that God put *peculiar* honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many *different sects*, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the *different sects dared to join* *themselves to them*; neither *Pharisees, Sadducees*, nor *Herodians*, as such, were found in this simple, holy Church. *The people* felt the force and power of the apostles' doctrine, and *magnified them*, no more attending to the teaching of the others: the apostles taught them as men having *authority*, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, [Acts 5:17](../../../kjv/acts/5/17).

Verse [Acts 5:14](../../../kjv/acts/5/14). ***And believers were the more added to the Lord*** — Believers:
1. Those who credited the Divine mission of Christ.
2. That he was the Messiah.
3. That he died for their sins.
4. That he rose again.
5. That he ascended into heaven.
6. That he sent down the gift of the Holy Spirit.
7. That he ever appeared in the presence of God for them.
8. That it was he who gives repentance and remission of sins. And,
9. He by whom the world is to be judged.
These were simple articles, of the truth of which they had the fullest evidence.

Verse [Acts 5:15](../../../kjv/acts/5/15). ***Insomuch that they brought forth the sick*** — This verse is a continuation of the subject begun in the 12th. [Acts 5:12](../../../kjv/acts/5/12) The following is the order in which all these verses should be read, from the 11th to the 15th. [Acts 5:11-15](../../../kjv/acts/5/11-15)
Verse [Acts 5:11](../../../kjv/acts/5/11). And great fear came upon all the Church, and upon as many as heard these things.
Verse [Acts 5:13](../../../kjv/acts/5/13). And of the rest durst no man join himself to them; but the people magnified them:
Verse [Acts 5:14](../../../kjv/acts/5/14). And believers were the more added to the Lord, both men and women.
Verse [Acts 5:12](../../../kjv/acts/5/12). (last clause.) And they were all with one accord in Solomon's porch.
Verse [Acts 5:12](../../../kjv/acts/5/12). (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people;
Verse [Acts 5:15](../../../kjv/acts/5/15). Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, c., c.
How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell but the above will appear at once to be the natural order in which they should be placed.
***That - the shadow of Peter passing by*** — I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been *many* diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, *personally*, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening,) they should be healed by the *shadow* of the man passing over them, in whose *person* such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ nor does it appear that any person was healed in this way. The sacred penman simply relates the *impression* made on the people's minds; and how they acted in consequence of this impression. A popish writer, assuming that the *shadow* of Peter *actually cured all on* *which it was projected*, argues from this precarious principle in favour of the wonderful efficacy of *relics*! For, says he, "if the shadow of a saint can do so much, how much more may his *bones*, or *any thing* that was in *contact* with his *person*, perform!" Now, before this conclusion can be valid, it must be proved:
1. That the shadow of Peter did actually cure the sick;
2. That this was a virtue common to all the apostles;
3. That all eminent *saints* possess the same virtue;
4. That the *bones*, c., of the *dead*, possess the same virtue with the *shadow* of the *living*
5. That those whom they term *saints* were actually *such*;
6. That miracles of healing have been wrought by their *relics*;
7. That touching these *relics* as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done.
I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of *reputed* or *real saints*, by which miraculous influence may be conveyed. It was only in *rare cases* that God enabled even an *apostle* to work a miracle.
After the words, *might overshadow some of them*, the Vulgate adds, *et liberarentur ab infirmitatibus suis*; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, *and that they might be freed from all the infirmities which they* *had*: a few other MSS. agree in the main with this reading.

Verse [Acts 5:16](../../../kjv/acts/5/16). ***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 [Matthew 4:24](../../../kjv/matthew/4/24); [Matthew 10:1](../../../kjv/matthew/10/1); [Mark 1:32](../../../kjv/mark/1/32), [Mark 1:34](../../../kjv/mark/1/34); [Mark 16:17-18](../../../kjv/mark/16/17-18); and [Luke 4:40-41](../../../kjv/luke/4/40-41); [Luke 7:21](../../../kjv/luke/7/21).

Verse [Acts 5:17](../../../kjv/acts/5/17). ***The high priest - and - the sect of the Sadducees*** — αιρεσις των σαδδουκαιων, *The heresy of the Sadducees*. In this place, as well as in several others, the word αιρεσις, *heresy*, has no *evil* meaning in itself; it is a word of distinction, and may receive either a *good* or *bad* colouring from the *persons* or *opinions* designated by it. It signifies a *sect* or *party*, whether good or bad, distinguished from any other *sect*. αιρεσις, *heresy*, comes from αιρεω, *I choose*, and was anciently applied to the *different* *sects* of the heathen philosophers, the members of each sect having *chosen* their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man *chooses* one party of Christians, in preference to others, to be his companions in the way of salvation; and he *chooses* them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very *bad* meaning to this *innocent* word, and then apply it to all those who can neither credit her *transubstantiation*, depend on her *purgatory*, nor worship her *relics*. A *heretic*, in her acceptation, is one who is *not* a *papist*, and, because not a papist, utterly *out of the way* and out of the *possibility* of being *saved*. These persons should recollect that, by a then *persecuting* *brother*, St. Paul, all the apostles, and the whole Church of Christ, were termed ναζωραιων αιρεσις, *the heresy of the* *Nazarenes*, [Acts 24:5](../../../kjv/acts/24/5); and it was *after the way* which the persecuting Jews called *heresy* that St. Paul and the rest of the apostles *worshipped the God of their* *fathers*, [Acts 24:14](../../../kjv/acts/24/14); and it was according to the *strictest* HERESY in the Jewish Church, ακιριβεστατην αιρεσιν, that St. Paul lived before his conversion, [Acts 26:5](../../../kjv/acts/26/5); and we find, from [Acts 28:22](../../../kjv/acts/28/22), that the *whole Church of Christ* was termed *this heresy*, ταυτης αιρεσεως, and this by persons who intended *no reproach*, but wished simply to distinguish the *Christians* from *scribes, Pharisees, Sadducees*, c. *Heresy* therefore, in its *first* acceptation, signifies simply *a* *choice*: afterwards it was applied to designate all those persons who made the same choice and hence the word *sect* and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different *choice* as to some *article of faith*, or *form of worship*, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to *choose* for *themselves* on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called *Protestants*, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out *auricular confession, indulgences*, the *priests' power to forgive* *sins, adoration of saints, angels*, and *relics, purgatory*, and the *doctrine of transubstantiation*, because they could not find them in the word of God, the papists called them *heretics*, by which *they* meant, in opposition to the meaning of the word, persons holding *damnable errors*; and, as such, they persecuted, *burnt*, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still *choose* to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times *demonstrated* *to be such*: and, on this ground, may they still be HERETICS!
***Were filled with indignation.*** — ζηλου, *With zeal*. ζηλος, from ζεω, to be *hot*, and λα or λιαν, *very much*, signifies a vehement affection or disposition of the mind, which, according to its object, is either *good* or *bad, laudable* or *blamable*. Its meaning in this place is easily discerned; and not improperly translated *indignation*, in our version. We need not be surprised that the *Sadducees* were *filled with indignation*, because the apostles proclaimed the *resurrection* of Christ, and, through that, the *general resurrection*, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either *angel* or *spirit*; nor did they allow of the existence of a spiritual world. [Acts 4:2](../../../kjv/acts/4/2).

Verse [Acts 5:18](../../../kjv/acts/5/18). ***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*.

Verse [Acts 5:19](../../../kjv/acts/5/19). ***But the angel of the Lord - opened the prison doors*** — This was done:
1. To increase the confidence of the apostles, by showing them that they were under the continual care of God; and,
2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel.
This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

Verse [Acts 5:20](../../../kjv/acts/5/20). ***All the words of this life.*** — All the doctrines of life eternal, founded on the *word, death*, and *resurrection* of Christ Jesus. This is another periphrasis for *Gospel*. *Go to the* *temple*-the most public place, and *speak to the people*-who come there to worship according to the law, *the words of this life*-the whole doctrine of salvation from *sin* and *death*; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.

Verse [Acts 5:21](../../../kjv/acts/5/21). ***Called the council together*** — συνεδριον The *sanhedrin,* *all the senate*; την γερουσιαν, the *elders*, or what we would call *the aldermen*. How these differed from the πρεσβυτεριον, *presbytery*, if they did differ, is not now known.

Verse [Acts 5:23](../../../kjv/acts/5/23). ***The prison truly found we shut*** — All the doors were properly bolted, and the keepers at their post; *but when we had* *opened*, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not *broken* open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!

Verse [Acts 5:24](../../../kjv/acts/5/24). ***They doubted of them whereunto this would grow.*** — They did not know what to think of the *apostles*, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the *issue* of these things would be.

Verse [Acts 5:25](../../../kjv/acts/5/25). ***Then came one and told them*** — While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!

Verse [Acts 5:26](../../../kjv/acts/5/26). ***Brought them without violence*** — On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing *all the words of this life* that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord's sake, and so cheerfully went with them, trusting in the Lord their God.

Verse [Acts 5:28](../../../kjv/acts/5/28). ***Did not we straitly command you*** — ου παραγγελια παρηγγειλαμεν, *With commanding did we not command you*; a Hebraism-another proof of the accuracy and fidelity of St. Luke, who seems always to give every man's speech *as he delivered it*; not the *substance*, but the *very words*. See [Acts 4:17](../../../kjv/acts/4/17).
***Not teach in this name?*** — That is, of JESUS as the *Christ* or *Messiah*. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses.
***Intend to bring this men's blood upon us.*** — You speak in such a way of him to the people as to persuade them that we have crucified an *innocent* man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us.

Verse 29. ***We ought to obey God rather than men.*** — The same answer they gave before, [Acts 4:19](../../../kjv/acts/4/19), founded on the same reason, which still stood good. We have received our commission from GOD; we dare not lay it down at the desire or command of *men*. [Acts 4:19](../../../kjv/acts/4/19); [Acts 4:19](../../../kjv/acts/4/19).

Verse 30. ***The God of our fathers raised up Jesus*** — It was well to introduce this, that the council might at once see that they preached no strange God; and that *he* who so highly honoured the patriarchs, Moses, and the prophets, had yet more highly honoured Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it.
***Whom ye slew*** — They charge them again with the murder of Christ, as they had done before, [Acts 4:10-12](../../../kjv/acts/4/10-12), where see the notes.

Verse 31. ***Him hath God exalted with his right hand*** — By a supereminent display of his *almighty power*, for so the *right hand* of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of δεξια, the *right hand*, the *Codex Bezae* has δοξη, *to glory*.
***A Prince*** — The leader or director in the way. See the notes on [Acts 3:15](../../../kjv/acts/3/15); [Acts 3:19](../../../kjv/acts/3/19).
***And a Saviour*** — σωτηρα, *A deliverer* or *preserver*. The word σωτηρ comes from σωω to *save, deliver, preserve, escape from* *death* or *danger, bring into a state of security* or *safety*. JESUS and SAVIOUR are nearly of the same import. [John 1:17](../../../kjv/john/1/17). He alone *delivers* from *sin, death*, and *hell*: by him alone we *escape* from the *snares* and *dangers* to which we are exposed: and it is by and in him, and in connection with him, that we are *preserved* *blameless* and *harmless*, and made the sons of God without rebuke. He alone can *save* the soul from sin, and *preserve* it in that state of salvation.
***To give repentance*** — See this explained, [Matthew 3:2](../../../kjv/matthew/3/2).
***Forgiveness of sins.*** — αφεσιν των αμαρτιων, The *taking away of* *sins*. This is not to be restrained to the mere act of *justification*; it implies the *removal of sin*, whether its *power,* *guilt*, or *impurity* be considered. Through Jesus we have the *destruction* of the *power*, the *pardon* of the *guilt*, and the *cleansing* from the *pollution*, of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remission of sins to ISRAEL? Then none need despair. If such as were *now* before the apostles could be saved, then the salvation of the very worst of transgressors, of *any* or *all* on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom JUDAS himself was a *saint*.
The two words in Italics, in this text, *to be*, are impertinently introduced; it reads much better without them.

Verse 32. ***We are his witnesses*** — The word αυτου, *his*, is omitted by AD, and several others of good note; the *Syriac*, all the *Arabic, AEthiopic*, and *Vulgate*. It does not seem to be necessary.
***Of these things*** — των πηματων τουτων, *Of these transactions*: i.e. of Christ's life and miracles, and of your murderous proceedings against him.
***And*****so is*****also the Holy Ghost*** — In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord's resurrection.
***To them that obey him.*** — We obey GOD, not *you*; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power. The Spirit of God is given to the obedient: in proportion as a man who has received the *first* influences of it (for without this he cannot *move* in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul.

Verse 33. ***They were cut*****to the heart**] διεπριοντο, Literally, *they were sawn through*, from δια *through*, and πριω, *to* *saw*. They were stung to the heart, not with *compunction* nor *remorse*, but with *spite, malice*, and *revenge*: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.

Verse 34. ***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.

Verse 35. ***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.

Verse 36. ***Rose up Theudas*** — Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named *Theudas* who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the *chronology*; for the *Theudas* mentioned by Josephus made his insurrection when *Fadus* was governor of Judea; which was at least *ten* years after the time in which the apostles were brought before this council. Much labour has been thrown away in unsuccessful attempts to reconcile the *historian* and the *evangelist*, when it is very probable they speak of different transactions. Bp. *Pearce* thinks "the whole difficulty will disappear if we follow the opinion of Abp. *Usher*, who imagined that Luke's *Theudas* was the same with that *Judas* of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That *Theudas* and *Judas* might be names for the *same person*, Bp. *Pearce* thinks probable from the consideration, that the same apostle who is called *Judas* in [John 14:22](../../../kjv/john/14/22), and [Luke 6:16](../../../kjv/luke/6/16), and called *Jude* in [Jude 1:1](../../../kjv/jude/1/1), is, in [Mark 3:18](../../../kjv/mark/3/18), called *Thaddeus*; and, in [Matthew 10:3](../../../kjv/matthew/10/3), is also called *Lebbeus*. This apostle having the names *Judas* and *Thaddeus* and *Lebbeus* given to him, *two* of these must have been the *same*; because no Jew had more than *two* names, unless when a *patronymic* name was given to him, as when *Joseph* surnamed *Justus* was called *Barsabas*, i.e. the son of *Saba*. It is no unreasonable thing to suppose that *Thaddeus* and *Theudas* are the same name; and that therefore the person called *Theudas* in Luke is probably the same whom Josephus, in the places above quoted, calls *Judas*."
Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously *gives the Lords of* *every speaker*. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the *end* for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.
***Boasting himself to be somebody*** — λεγον ειναι τινα εαυτον, *Saying* *that he was a great personage*, i.e., according to the supposition of Bp. Pearce, setting himself up to be *king of the Jews*: see the preceding note. After εαυτον, *himself*, μαγαν, *great one*, is added by several very respectable MSS. and versions.

Verse 37. ***Judas of Galilee*** — Concerning Judas of Galilee, Rabbi Abraham, in *Jucasin*, fol. 139, writes thus: "In this time there were three sects: for, besides the *Pharisees* and *Sadducees*, *Judas* *of Galilee* began another sect, which was called *Essenes*. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one *Lord* (or Governor) but the holy blessed God above." Rabbi Abraham makes a mistake here: the *Essenes* existed long before the days of Judas of Galilee; but it is very possible that he might have been *one* of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: [Luke 2:2](../../../kjv/luke/2/2); [Luke 2:2](../../../kjv/luke/2/2). Bp. Pearce supposes that there were two απογραφαι, *taxations* or *enrolments*; and that the one mentioned here took place *ten years after* that mentioned in [Luke 2:1-5](../../../kjv/luke/2/1-5). He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or *Theudas* spoken of before, but that his pretence for rebellion was *different*; the former wished to have the *empire of Judea*; the latter only maintained that it was *base* and *sinful* to *obey* a *heathen governor*.

Verse 38. ***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 honour, and avenge himself.

Verse 39. ***But if it be of God, ye cannot overthrow it*** — Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.
***Lest haply ye be found-to fight against God.*** — Μηποτε και θεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing *Mars*, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle.
Τῳ δ' αιει παρα εἱς γε θεων, ὁς λοιγον αμυνει·
Και νυν οἱ παρα κεινος Αρης, βροτῳ ανδρι εοικως.
Αλλα προς Τρωας τετραμμενοι αιεν οπισσω
Εικετε, μηδε Θεοις μενεαινεμεν ιφι μαχεσθαι.
Iliad, lib. v. 603.

Protected always by some power divine;
And Mars attends this moment at his side,
In form a man. Ye therefore still retire,
But facing still your foes: nor *battle wage*,
However fierce, yet fruitless, with the *gods*.
COWPER.

Verse 40. ***To him they agreed*** — That is, not to *slay* the apostles, nor to attempt any farther to *imprison* them; but their malevolence could not be thus easily satisfied; and therefore they *beat* *them*-probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the *apostles*. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary-*If we* *do not put down this PRINTING, it will put us down*: They laboured to *put down the printing*, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually *put them down*.

Verse 41. ***Rejoicing that they there counted worthy***, c.] The whole verse may be read thus: *But they departed rejoicing from the* *presence of the sanhedrin, because they there deemed worthy to be* *dishonoured on account of THE NAME*. The word, αυτου, *his*, is omitted by ABCD, several others Erpen's *Syriac*, and the *Coptic*. THE NAME, probably, by this time, distinguished both the *author* of salvation and the sacred *system of doctrine* which the apostles preached. To *rejoice* in *persecution*, and *triumph* in the midst of *pain*, shame, disgrace, and various threatened deaths, is the privilege of the *New Testament*. Nothing of this kind, as far as I can recollect, appears even in the choicest *saints* under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in *patience*; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.

Verse [Acts 5:42](../../../kjv/acts/5/42). ***Daily in the temple*** — That is at the hours of morning and evening prayer; for they felt it their duty to worship God in *public*, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the *public worship* of his Maker.
***They ceased not to teach and preach Jesus.*** — Far from *desisting*, they became more *zealous*, yea, *incessant*, in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to *teach* all the truths of their holy religion; and to *preach*, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Saviour at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages-persecution and stripes, and *hated* nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labours with similar success.

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