Act 2:44-47, 4:34-5:11, Rom 15:26, 2Cor 8:8, 9:2, 12, Gal 2:10 | Barnes | STEP | Verse 44. All that believed . That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others. Were together --επιτοαυτο--. Were united; were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community ; or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise. Had all things common . That is, all their property or possessions . See . The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common wants; and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, . And it is clear that the Saviour did not command them to give up their property into a common stock; nor did the apostles enjoin it. : "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was therefore perfectly voluntary; and was evidently adapted to the peculiar circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed. And it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper at they should share together their property while they remained together. (b) "had all things common"

Acts 2:44-47

Verse 44. All that believed. That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others.

Were together--επιτοαυτο--. Were united; were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community; or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise.

Had all things common. That is, all their property or possessions. See Acts 4:32-37, 5:1-10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common wants; and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, Jn 19:27. And it is clear that the Saviour did not command them to give up their property into a common stock; nor did the apostles enjoin it. Acts 5:4: "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was therefore perfectly voluntary; and was evidently adapted to the peculiar circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed. And it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper at they should share together their property while they remained together.

(b) "had all things common" Acts 4:32,34 Verse 45. And sold. That is, they sold as much as was necessary in order to procure the means of providing for the wants of each other.

Possessions. Property, particularly real estate. This word κτηματα refers, properly, to their fixed property, as lands, houses, vineyards, etc. The word rendered goods, υπαρξεις, refers to their personal or movable property.

And parted them to all. They distributed them to supply the wants of their poorer brethren, according to their necessities.

As every man had need. This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property; but that they so far regarded all as common as to be willing to part with it IF it was needful to supply the wants of the others. Hence the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the wants of the poor, Acts 4:34,35. This was an important incident in the early propagation of religion; and it may suggest many useful reflections.

(1.) We see the effect of religion. The love of property is one of the strongest affections which men have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.

(2.) It is the duty of the church to provide for the wants of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the wants of the poor should be supplied by those who are rich. Comp. Mt 26:11.

(3.) If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied,

1st, that the apostles had done it before them. The family of the Saviour had all things common.

2nd. It was the nature of religion to do it.

3rd. The circumstances of the persons assembled on this occasion were such as to require it. There were many of them from distant regions; and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.

(4.) If it be asked whether this was done commonly among the early Christians, it may be replied, that there is no evidence that it was. It is mentioned here, and in Acts 4:32-37, 5:1-4. It does not appear that it was done even by all who were afterwards converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make men liberal, and willing to provide for the poor, there can be no doubt. See 2Cor 8:19, 9:2, 1Cor 16:2, Gal 2:10. But there is not proof that it was common to part with their possessions, and to lay it at the feet of the apostles. Religion does not contemplate, evidently, that men should break up all the arrangements in society; but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.

(5.) If it be asked whether all the arrangements of property should be broken up now, and believers have all things in common, we a prepared to answer--No. For,

1st, this was an extraordinary case.

2nd. It was not even enjoined by the apostles on them.

3rd. It was practised nowhere else.

4th. It would be impracticable. No community where all things were in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatic sects of Christians. It ends soon in anarchy, and licentiousness, idleness, and profligacy; or the more cunning secure the mass of property, and control the whole. Till all men are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that men should be excited to industry by the hope of gain; and then he demands that their gains should be devoted to his service. Still, this was a noble instance of Christian generosity, and evinces the power of religion in loosing the hold which men commonly have on the world. It rebukes also those professors of religion--of whom, alas! there are many--who give nothing to benefit either the souls or bodies of their fellow-men.

(*) "goods" or, "Substance" (c) "parted them" Isa 58:7, 2Cor 9:1,9, 1Jn 3:17 Verse 46. With one accord. Comp. Acts 1:14, 2:1.

In the temple. This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer; at nine o'clock in the morning, and at three in the afternoon.

And breaking bread. Acts 2:42.

From house to house. In the margin, "at home." So the Syriac and Arabic. The common interpretation, however, is that they did it in their various houses; now in this, and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed. And the expression in this verse, "did eat their meat," seems to imply that this refers to their common meals, and not to the Lord's Supper.

Did eat their meat. Did partake of their food. The word meat, with us, is applied to flesh. In the Bible, and in old English authors, it is applied to provision of any kind. Here it means all kinds of sustenance; that which nourished them--τροφης-- and the use of this word proves that it does not refer to the Lord's Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Comp. 1Cor 11:33,34.

With gladness. With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses joy over the mind; and it bestows additional joy in the participation of even our ordinary pleasures.

Singleness of heart. This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitious for the luxurious living, or aspiring after the vain objects of the men of the world. Comp. Rom 12:8, 2Cor 1:12 Eph 6:5.

(1) "breaking bread from house to house" or, "at home" (+) "their meat with gladness" "Consent" Verse 47. Praising God. See Lk 24:53.

And having favour. See Lk 2:52.

With all the people. That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious, and devoted lives won the favour of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect; but God has power to silence opposition; and there is nothing so well fitted to do this as the humble and consistent lives of his friends.

And the Lord added. See Acts 5:14, 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God.

Added. Caused, or inclined them to be joined to the church.

The Church. To the assembly of the followers of Christ-τηεκκλησια, The word church properly means those who are called out, and is applied to Christians as being called out, or separated from the world. It is used but three times in the Gospels, Mt 16:18, 18:17. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Comp. Acts 5:11, 7:38, 8:1,3, 9:31, 11:22,26; Acts 12:1,5. It is used in classic writers to denote an assembly of any kind, and is twice thus used in the New Testament, Acts 19:39,41, where it is translated "assembly."

Such as should be saved. This whole phrase is a translation of a participle, τουςσωζομενους. It does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church, were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter: one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing: and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer.

We have now contemplated the foundation of the Christian church; and the first glorious revival of religion. This chapter deserves to be profoundly studied by all the ministers of the gospel, and by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace; and our fervent prayers that he would multiply and extend such scenes until the earth shall be filled with his glory.

(a) "favour" Lk 2:52, Rom 14:18 (b) "And the Lord" Acts 5:14, 11:24 (c) "should be saved" "As were saved"

Acts 4:34-37

Verse 34. That lacked. That was in want; or whose wants were not supplied by the others.

As many as, etc. The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done when it was necessary; they parted with whatever property was needful to supply the wants of their poor brethren. That it was by no means considered a matter of obligation, or enjoined by the apostles, is apparent from the case of Ananias, Acts 5:4. The fact that Joses is particularly mentioned, Acts 4:36, shows that it was by no means a universal practice thus to part with all their possessions. He was one instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was needful to supply the wants of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom--the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But all were not so. Some of them, it seems, were men of affluence. The effect of religion was to bring them all, in regard to feeling at least, on a level. They felt that they were members of one family; belonging to the same Redeemer; and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel. They were to leave their native country; and they cheerfully parted with their lands, that they might go and proclaim the unsearchable riches of Christ. Acts 2:44.

(*) "lacked" "wanted" Verse 35. And laid them down, etc. That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had especial charge of it, Acts 6:1,2, etc.

(a) "laid them down" Acts 4:37 (b) "distribution" Acts 2:45, 6:1 Verse 36. And Joses. Many manuscripts, instead of Joses, here read Joseph. The reasons why this individual is selected and specified particularly were, doubtless, because he was a foreigner; because it was a remarkable instance of liberality; and because he subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labours of the gospel. He is elsewhere mentioned with honour in the New Testament, Acts 11:24,30; and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was, when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul, and went to Tarsus to seek him, and brought him with him to Antioch, Acts 11:22-26. Before this, he had been acquainted with him, and had introduced him to the other apostles at a time when they were afraid of Paul, and unwilling to acknowledge him as an apostle, Acts 9:26,27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion Paul, Gal 2:13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark; and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas with Mark sailing for his native place, Cyprus, Acts 15:35-41. See the following places for particulars of his history: Acts 11:22,25,30, 12:25; Acts 13:1,2,50, 14:12, 15:12, 1Cor 9:6, Gal 2:1,9.

Who by the apostles was surnamed, etc. This name was doubtless given by the apostles. The practice of giving surnames, as expressive of character, was not uncommon. Thus Simon was called Peter, or Cephas, Jn 1:42; and thus James and John were surnamed Boanerges, Mk 3:17.

Barnabas, which is, etc. This word properly denotes the son of prophecy. It is compounded of two Syriac words, the one meaning son, and the other prophecy. The Greek word which is used to interpret this, παρακλησεως, translated consolation, means properly also, exhortation, entreaty, petition, or advocacy. It also means consolation, or solace; and from this meaning the interpretation has been given to the word Barnabas, but with evident impropriety. It does not appear that the name was bestowed on account of this; though it is probable that he possessed it in an eminent degree; but on account of his talent for speaking, or exhorting the people to holiness, and his success in preaching. Comp. Acts 11:23,24.

A Levite. One of the descendants of Levi, employed in the lower services of the temple. The whole tribe of Levi was set apart to the service of religion. It was divided into Priests and Levites. The three sons of Levi were Gershon, Kohath, and Merari. Of the family of Kohath. Aaron was descended, who was the first high priest, His eldest son succeeded him, and the remainder of his sons were priests.

All the others of the tribe of Levi were called Levites, and were employed in the work of the temple, in assisting the priests in performing sacred music, etc., Nu 3; De 12:18,19, 18:6-8; 1Chr 23:24.

Of the country of Cyprus. Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, etc. It is mentioned in Acts 13:4, 15:39. The island is near to Cilicia, and is not far from the Jewish coast. It is mentioned by Dion Cassius, (lib. 68, 69,) that the Jews were very numerous in that island.--Clark.

Barnabas afterwards became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that both were born in heathen countries, though by descent Jews; and as they were trained in heathen lands, they were better fitted for their peculiar work. The case of Barnabas is that of a man who had property, who entered the ministry, and gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, have been taken from the poor, and from humble ranks in life. But all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more wealth in some other profession than they do in the ministry. The ministry is a work of self-denial; and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ.

Acts 5:1-11

CHAPTER 5

Verse 1. But a certain man. In the previous chapter, the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of hypocrisy, and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to imitate the people of God, or to assume the appearance of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in attempting to imitate this appearance, and to impose in this way on the early Christians and on God.

With Sapphira his wife. With her concurrence, or consent. It was a matter of agreement between them, Acts 5:2,9.

Sold a possession. The word here used κτημα does not indicate whether this was land or some other property. In Acts 5:3, however, we learn that it was land that was sold; and the word here translated possession, is translated in the Syriac, Arabic, and the Latin Vulgate, land. The pretence for which this was sold was doubtless to have the appearance of religion. That it was sold could be easily known by the Christian society, but it might not be so easily known for how much it was sold. Hence the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But having sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation. Verse 2. And kept back. The word here used means, properly, to separate, to part; and then it means to separate surreptitiously or clandestinely for our own use a part of public property, as taxes, etc. It is used ut three times in the New Testament, Acts 5:3, Tit 2:10, where it is rendered purloining. Here it means that they secretly kept back a part, while professedly devoting all to God.

His wife also being privy to it. His wife knowing it, and evidently concurring in it.

And laid it at the apostles' feet. This was evidently an act professedly of devoting all to God. Comp. Acts 4:37, 5:8,9. That this was his profession, or pretence, is further implied in the fact that Peter charges him with having lied unto God, Acts 5:3,4.

(a) "brought a certain part" Acts 4:34,37 Verse 3. But Peter said, etc. Peter could have known this only by revelation. It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God.

Why hath Satan. Great deeds of wickedness in the Scripture are traced to the influence and temptation of Satan. Compare Lk 22:3; Jn 13:27. Especially is Satan called the father of lies, Jn 8:44,55. Comp. Gen 3:1-5. As this was an act of falsehood, or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his yielding to the temptation. Nowhere in the Bible are men supposed to be free from guilt, from the fact that they have been tempted to commit it. God requires them to resist temptation; and if they yield to it, they must be punished.

Filled thine heart. A man's heart or mind is full of a thing when he is intent on it; when he is strongly impelled to it; or when he is fully occupied with it. The expression here means, that he was strongly impelled or excited by Satan to this crime.

To lie to. To attempt to deceive. The deception which he meant to practise was to keep back a part of the price, while he pretended to bring the whole of it; thus tempting God, and supposing that he could not detect the fraud.

The Holy Ghost. τοπνευματοαγιον. The main inquiry here is, whether the apostle Peter intended to designate in this place the Third Person of the Trinity; or whether he meant to speak of God as God, without any reference to the distinction of persons; or to the Divine influence which inspired the apostles, without reference to the peculiar offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a distinction here recognised between the Father and the Holy Spirit? That there is will be apparent from the following considerations:

(1.) If no such distinction is intended, it is remarkable that Peter did not use the usual and customary name of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the Holy Ghost, and the Spirit of the Lord, Acts 5:9.

(2.) The name here used is the one employed in the Scriptures to designate the Third Person of the Trinity, as implying a distinction from the Father. See Mt 3:16, 1:18,20, 3:11, 12:32, 28:19, Mk 1:8; Mk 3:29, 12:36, Lk 12:10, Jn 14:26, 7:39, 20:22, Acts 4:8, 5:32, etc.

(3.) Peter intended, doubtless, to designate an offence as committed particularly against the Person, or Influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection: and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Ghost as distinct from the Father. See Jn 14:16,17,26, 15:26, 16:7-11, 20:22. Comp. Acts 5:32. The offence, therefore, beeing against Him who was sent by the Father, who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father.

(4.) A farther incidental proof of this may be found in the fact that the sin here committed was one of peculiar magnitude; so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Ghost is uniformly represented to be of this description. Comp. Mt 12:31,32, Mk 3:28,29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the Third Person of the Trinity. Two remarks may be made here.

(1.) The Holy Ghost is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the Divine Nature that may be denominated by the word person. This is clear from the fact that sin is said to have been committed against him; a sin which it was supposed could not be detected. Sin cannot be committed against an attribute of God, or an influence from God. We cannot lie unto an attribute, or against wisdom, or power, or goodness; nor can we lie unto an influence, merely, of the Most High. Sin is committed against a being, not against an attribute; and as a sin is here charged on Ananias against the Holy Ghost, it follows that the Holy Ghost has a personal existence; or there is such a distinction in the Divine Essence as that it may be proper to specify a sin as committed particularly against him. In the same way sin may be represented as committed peculiarly against the Father, when his name is blasphemed; when his dominion is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against the Son, when his atonement is denied, his Divinity assailed, his character derided, or his invitations slighted. And thus sin may be represented as committed against the Holy Ghost, when his office of renewing the heart, or sanctifying the soul, is called in question, or when his work is ascribed to some malign or other influence. See Mr 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Ghost prove that in some sense he is distinct from the Father and the Son.

(2.) The Holy Ghost is Divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Comp. Jer 17:10, 1Chr 28:9, 1Cor 2:10, "The Spirit searcheth all things, yea, the deep things of God;" Rev 2:23. And he is expressly called God. Acts 5:4.

(b) "filled thine heart" Lk 22:3 (1) "to lie", "to deceive" (c) "to lie", Acts 5:9 (d) "keep back" Nu 30:2, De 23:21, Eccl 5:4 Verse 9. Whiles it remained. As long as it remained unsold. This place proves that there was an obligation imposed on the disciples to sell their property. They who did it, did it voluntarily; and it does not appear that it was done by all, or expected to be done by all.

And after it was sold, etc. Even after the property was sold, and Ananias had the money, still there was no obligation on him to de- vote it in this way. He had the disposal of it still. The apostle mentions this to show him that his offence was peculiarly aggravated. He was not compelled to sell his property; and he had not even the poor pretence that he was obliged to dispose of it, and was tempted to withhold it for his own use. It was all his, and might have been retained if he had chosen.

Thou hast not lied unto men. Unto men only; or, it is not your main and chief offence that you have attempted to deceive men. It is true that Ananias had attempted to deceive the apostles, and it is true also that this was a crime; but still, the principal magnitude of the offence was that he had attempted to deceive God. So small was his crime as committed against men, that it was lost sight of by the apostles; and the great, crowning sin of attempting to deceive God was brought fully into view. Thus David also saw his sin as committed against God to be so enormous, that he lost sight of it as an offence to man, and said, "Against thee, thee ONLY, have I sinned, and done this evil in thy sight," Ps 51:4.

But unto God. It has been particularly and eminently against God. This is true, because

(1.) he had professedly devoted it to God. The act, therefore, had express and direct reference to him.

(2.) It was an attempt to deceive him. It implied the belief of Ananias that God would not detect the crime, or see the motives of the heart.

(3.) It is the prerogative of God to judge Of sincerity and hypocrisy; and this was a case, therefore, which came under his special notice. Comp. Ps 139:1-4. The word God here is evidently used in its plain and obvious sense, as denoting the supreme Divinity; and the use of the word here shows that the Holy Ghost is Divine; and the whole passage demonstrates, therefore, one of the important doctrines of the Christian religion, that the Holy Ghost is distinct from the Father and the Son, and yet is Divine.

(e) "unto God" Ps 139:4 Verse 5. An Ananias hearing these words, etc. Seeing that his guilt was known; and being charged with the enormous crime of attempting to deceive God. he had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and terribly, like a bolt of thunder.

Fell down. Greek, Having fallen down.

Gave up the ghost. This is an unhappy translation. The original means simply, he expired, or he died. Mt 27:50. This remarkable fact may be accounted for in this way:

(1.) It is evidently to be regarded as a judgment of God for the sin of Ananias and his wife. It was not the act of Peter, but of God; and was clearly designed to show his abhorrence of this sin. Acts 5:11.

(2.) Though it was the act of God, yet it does not follow that it was not in connexion with the usual laws by which he governs men, or that he did not make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fact that it was known--the solemn charge that he had lied unto God --struck him with horror, His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his act of wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect commonly is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the want of rest and peace, it sinks exhausted into the grave. But there have not been wanting instances where the shock has been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improbable that the shock in the case of Ananias was so great as at once to take his life.

Great fear came, etc. Such a striking and awful judgment on insincerity and hypocrisy was fitted to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connexion with crime is fitted much more deeply to affect the mind.

(f) "these words" Acts 5:10,11 (*) "gave up the ghost" "died" (a) "great fear" Ps 64:9 Verse 6. And the young men. The youth of the congregation; very probably young men who were in attendance as servants, or those whose business it was to attend on the congregation, and perform various offices when Christians celebrated their worship, (Mosheim.) The word used here sometimes denotes a servant. It is used also Acts 5:10, to denote soldiers, as they were commonly enlisted of the vigorous and young. The fact that they took up Ananias voluntarily, implies that they were accustomed to perform offices of servitude to the congregation.

Wound him up. It was the usual custom with the Jews to wind the body up in many folds of linen before it was buried; commonly also with spices, to preserve it from putrefaction. Jn 11:44. It may be asked why he was so soon buried; and especially why he was hurried away without giving information to his wife. In reply to this, it may be remarked,

(1.) that it does not appear from the narrative that it was known that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife. Ananias came himself and offered the money; and the judgment fell at once on him.

(2.) It was customary among the ancient Persians to bury the body almost immediately after death, (Jahn;) and it seems probable that the Jews, when the body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Gen 23:19, 25:9, 35:29, 48:7, 1Kgs 13:30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb.

(3.) There might have been some danger of an excitement and tumult in regard to this scene, if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust.

(b) "wound him" Jn 19:40 Verse 7. And it was about the space, etc. As Sapphira had been no less guilty than her husband, so it was ordered, in the Providence of God, that the same judgment should come upon both. Verse 8. For so much. That is, for the sum which Ananias had presented. This was true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much more than they actually did for the land. Falsehood consists in making an erroneous representation of a thing in any way for the purpose of deceiving. And this species is much more common than an open and bold lie, declaring what is in no sense true.

(+) "answered" "Said" Verse 9. Agreed together. Conspired, or laid a plan. From this, it seems that Sapphira was as guilty as her husband.

To tempt. To try; to endeavour to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy.

At the door. Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and this space of three hours, it seems, had elapsed before they returned from the burial.

Shall carry thee out. This passage shows that it was by Divine interposition or judgment that their lives were taken. The judgment was in immediate connexion with their crime, and was designed as an expression of the Divine displeasure.

If it be asked here, why Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations:

(1.) This was an atrocious crime; a deep and dreadful act of iniquity. It was committed knowingly, and without excuse, Acts 5:4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a pure society, and be regarded as a body of holy men. Much was gained by making this impression on the people, that sin could not be allowed in this new community, but would be detected and punished.

(2.) God has often, in a most solemn manner, showed his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See Mt 23 throughout, for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mk 12:15; Lk 12:1, 1Timm 4:2, Job 8:13, 13:16, 15:34, 20:5, 36:13, Mt 7:5, Lk 11:44. In the very beginning of the Christian church, therefore, it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very threshold, therefore, he set up this solemn warning to guard it; and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practise iniquity in the church, they cannot plead ignorance of the fact that God intends to detect and punish them.

(3.) The apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the Divine authority of their message. At the commencement of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher.

(4.) This case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See 1Cor 11:30. See the case of Elymas the sorcerer, in Acts 13:8-11.

(5.) Neither does this event stand alone in the history of the world Acts of judgment sometimes occur as sudden and decided, in the Providence of God, as in this case. The profane man, the drunkard, the profligate is sometimes as suddenly stricken down as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until all such eases are disposed of; nor can this infliction be regarded as unjust, until all the instances where men die by remorse of conscience, or by the direct judgment of heaven, are proved to be unjust also.

In view of this narrative, we may remark,

(1.) that God searches the heart, and knows the purposes of the soul. Comp. Ps 139.

(2.) God judges the motives of men. It is not so much the external act, as it is the views and feelings by which it is prompted, that determines the character of the act.

(3.) God will bring forth sin that man may not be able to detect; or that may elude human justice. The day is coming when the secrets of all hearts shall be revealed, and God will reward every man according as his works shall be.

(4.) Fraud and hypocrisy will be detected. They are often revealed in this life. The Providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand revealed to an assembling universe.

(5.) We have here an illustration of the powers of conscience. If such was its overwhelming effect here, what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell. Through eternity the conscience shall do its office; and these terrible inflictions shall go on from age to age, for ever and ever, in the dark world of hell.

(6.) We see here the guilt of attempting to impose on God in regard to property. There is no subject in which men are more liable to hypocrisy; none in which they are more apt to keep back a part. Christians professedly devote all that they have to God. They profess to believe that God has a right to the silver and the gold, and the cattle on a thousand hills, Ps 50:10. Their property, as well as their bodies and their spirits, they have devoted to him; and profess to desire to employ it as he shall direct and please. And yet, is it not clear that the sin of Ananias has not ceased in the church? How many professing Christians there are who give nothing really to God; who contribute nothing for the poor and needy; who give nothing, or next to nothing, to any purposes of benevolence; who would devote "millions" for their own gratification, and their families, but not a penny for "tribute" to God. The case of Ananias is to all such a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their property to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear the wrath of God than on this very subject.

(7.) Sinners should fear and tremble before God. He holds their breath in his hands, he can cut them down in an instant. The bold blasphemer, the unjust, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard, that he will again become sober; nor the seducer, that God will not arrest him in his act of wickedness, and send him down to hell! The sinner walks over his grave, and over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which must soon overtake the ungodly.

(d) "fell she down" Actst 5:5 (&) "straitway" "immediately" (+) "ghost" "expired" Verse 11.

(a) "great fear" Acts 2:43

Romans 15:26

Verse 26. For it hath pleased them of Macedonia. That is, they have done it cheerfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2Cor 8:1-6, 9:2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2Cor 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them, on the first day of the week, 1Cor 16:2.

Of Macedonia. That is, the Christians in Macedonia--those who had been Gentiles, and who had been converted to the Christian religion, Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean Sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country, Acts 16:9,etc.; comp. Acts 18:5, 19:21, 2Cor 7:5, 1Thes 1:1,7,8, 4:10.

And Achaia. Achaia, in the largest sense, comprehended all ancient Greece. Achaia Proper, however, was a province of Greece, embracing the western part of the Peloponnesus, of which Corinth was the capital. Acts 18:12. This place is mentioned as having been concerned in this collection, in 2Cor 9:2.

The poor saints, etc. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts 8:1, Acts 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in chapters 14 and 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to see about some purpose to do them good, or to unite with them in doing good.

(h) "Macedonia and Achia" 2Cor 8:1, 9:2,12s

2 Corinthians 8:8

Verse 8. I speak not by commandment. This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give. 2Cor 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. Men cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts, and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.

But by occasion of the forwardness of others. I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.

And to prove the sincerity of your love. The apostle does not specify here what "love" he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all men as we have opportunity. The most substantial evidence of that love is when we are willing to part with our property, or with whatever is valuable to us, to confer happiness and salvation on others.

(b) "by commandment" 1Cor 7:6 (&) "commandment" "by way of commandment" (|) "frowardness" "diligence"

2 Corinthians 9:2

Verse 2. For I know the forwardness of your mind. I know your promptitude, or your readiness to do it. See 2Cor 8:10. Probably Paul here means that he had had opportunity before of witnessing their readiness to do good, and that he had learned in particular of Titus that they had formed the plan to aid in this contribution.

For which I boast of you to them of Macedonia. To the church in Macedonia. See 2Cor 8:1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort.

That Achaia was ready a year ago. Achaia was that part of Greece of which Corinth was the capital. Acts 18:12. It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea, (see Rom 16:1,) which was one of the ports of Corinth. Though the contribution would be chiefly derived from Corinth, yet it is, probable that, the others also would participate in it. The phrase was ready means that they had been preparing themselves for this collection, and doubtless Paul had stated that the collection was already made and was waiting. He had directed them (1Cor 16:1) to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request.

And your zeal. Your ardour and promptitude. The readiness with which you entered into this subject, and your desire to relieve the wants of others.

Hath provoked. Has roused, excited, impelled to give. We use the word provoke commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting, or rousing. The ardour of the Corinthians would excite others, not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.

2 Corinthians 9:12

Verse 12. For the administration of this service. The distribution of this proof of your liberality. The word service here, says Doddridge, intimates that this was to be regarded not merely as an act of humanity, but religion.

The want of the saints. Of the poor Christians in Judea on whose behalf it was contributed.

But is abundant also by many thanksgivings unto God. Will abound unto God in producing thanksgivings. The result will be that it will produce abundant thanksgiving in their hearts to God.

(e) "the want of the saints" 2Cor 8:14

Galatians 2:10

Verse 10. Only they would that we should remember the poor. That is, as I suppose, the poor Christians in Judea. It can hardly be supposed that it would be necessary to make this an express stipulation in regard to the converts from among the Gentiles, and it would not have been very pertinent to the case before them to have done so. The object was, to bind together the Christians from among the heathen, and from among the Jews, and to prevent alienation and unkind feeling. It might have been alleged that Paul was disposed to forget his own countrymen altogether; that he regarded himself as so entirely the apostle of the Gentiles that he would become wholly alienated frown those who were his "kinsmen according to the flesh," and thus it might be apprehended that unpleasant feelings would be engendered among those who had been converted from among the Jews. Now nothing could be better adapted to allay this than for him to pledge himself to feel a deep interest in the poor saints among the Jewish converts; to remember them in his prayers; and to endeavour to secure contributions for their wants. Thus he would show that he was not alienated from his countrymen; and thus the whole church would be united in the closest bonds. It is probable that the Christians in Judea were at that time suffering the ills of poverty, arising either from some public persecution, or from the fact that they were subject to the displeasure of their countrymen. All who know the peculiar feelings of the Jews at that time in regard to Christians, must see at once that many of the followers of Jesus of Nazareth would be subjected to great inconveniences on account of their attachment to him. Many a wife might be disowned by her husband; many a child disinherited by a parent; many a man might be thrown out of employment by the fact that others would not countenance him; and hence many of the Christians would be poor. It became, therefore, an object of special importance to provide for them; and hence this is so often referred to in the New Testament. In addition to this, the church in Judea was afflicted with famine. Comp. Acts 11:30, Rom 15:25-27, 1Cor 16:1,2, 2Cor 8:1-7.

The same which I also was forward to do. See the passages just referred to. Paul interested himself much in the collection for the poor saints at Jerusalem, and in this way he furnished the fullest evidence that he was not alienated from them, but that he felt the deepest interest in those who were his kindred. One of the proper ways of securing union in the church is to have the poor with them, and depending on them for support; and hence every church has some poor persons as one of the bonds of union. The best way to unite all Christians, and to prevent alienation, and jealousy, and strife, is to have a great common object of charity, in which all are interested, and to which all may contribute. Such a common object for all Christians is a sinful world. All who bear the Christian name may unite in promoting its salvation, and nothing would promote union in the now divided and distracted church of Christ like a deep and common interest in the salvation of all mankind.