Matthew Poole and continuators on Acts 5

BUt a certain man named Ananias with Sapphira his wife, sold a possession,

A dreadful instance of Gods indignation against Hypocrisie and Sacriledge, which we have an infallible testimony of; which is the more remarkable, because such sins escape the punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them, slumbreth not, 2 Pet. 2.3. It being the glory of God to search out matters farther than men can, or list to do.

An Estate, House, or Farm.

2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles feet.

When they had vowed the whole to God and his service, which made it a robbing of God; whatsoever pretence they might possibly have, of detaining some part for their own necessities in old age, or time of sickness; arguing a great distrust in that God, whom, when they had made their vow, they pretended to give themselves and their substance unto.

Her subjection to her husband, not excusing her partaking in his sin and punishment.

Their ambition carried them thus far; they would seem devout, charitable, &c. and their covetousness hindred them from going further,

vid. Chap. 4.35.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the holy Ghost, and to keep back part of the price of the land?

Peter knew this deceit by the inspiration of the holy Ghost; it being most probably, not otherwise likely ever to be discovered.

As when the heart is filled with hot spirits, it is daring and bold so when Satan filled their heart, these wretches venture upon desperate courses, and provoking sins.

This sin is said to be lying to the Holy Ghost, because against their own consciences, and the Spirit of God too witnessing with their spirits, Rom. 9.1. As also 2dly. because they pretended to holiness, and the service of God, when they intended onely to serve their own turns; now the Spirit is in a peculiar manner the Spirit of holiness, and the author of it in us; whom they pretended to have been moved by, but falsly. And lastly, defrauding the poor members of Christ of their right; (for so by their vow it became to be) they lyed to the holy Ghost, who constitutes and establishes the Church, and accepteth these gifts as given to God, and not to men.

Marginal references: Or, To deceive.

4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.

A sufficient argument, that there was no command (even then) to necessitate them to part with their Estates; but onely what the present and eminent necessity of the Church did perswade them voluntarily unto.

The doubling of this expostulation, makes the conviction the more forcible.

As a Steward under God, to do what thou wouldest with it according to his Will; and none are, or can be otherwise disposers of what they possess.

It seems hence, that it was a deliberate, and propensed iniquity.

In that lying unto God is so often charged, and not express mention is made of Ananias's vow; some excuse him of Sacriledge, and charge him the deeplier with Ambition, Covetousness, Lying, and Hypocrisie, to the Apostles, whom he intended to deceive.

5 And Ananias hearing these words, fell down and gave up the ghost: And great fear came on all them that heard these things.

Exspired, and dyed. Some instances of Gods extraordinary Judgments upon sinners, were in the beginning of the Iewish Church; as upon the man that gathered sticks on the Sabbath-day, Numb. 15.35. and upon Nadab and Abihu, Levit. 10.1. And so here in the beginning of the Christian Church, to be as marks to teach us to shun such sins, and to teach us, that the God with whom we have to do, is greatly to be feared; and this miraculous way of punishing notorious sinners in the Church, was accommodated to such a time, in which Magistrates were so far from defending the Church, that they themselves were the greatest enemies unto it.

Let others also hear, and fear, and do so no more.

6 And the young men arose , wound him up, and carried him out, and buried him.

Such as were present at that time, and fittest for that imploy;

according as they were wont to do to such as they intnded to prepare for Sepulture. Read what was done to the body of our Saviour, Mark 15.46.

7 e And it was about the space of three hours after, when his wife, not knowing what was done, came in.

This circumstance is expressed to confirm the truth of this History:

not suspecting any such thing, she was the less inquisitive; and such a consternation and dread was upon all that were there, that they durst not tell her, lest they should offend Peter; as also probably, lest they should with so sudden and sad news grieve her.

Into the Church or place, where they were met together.

8 And Peter answered unto her, Tell me whether ye sold the land for so much. And she said , Yea, for so much.

An ordinary Hebraism, by which one that speaketh, first is said to answer, if it be tending towards any discourse especially.

The certain price is not mentioned, as not being necessary to the intent of the Holy Ghost in this narrative; but be it more or less, it was the same which her husband had said the land was sold for.

She had agreed with her husband what to say; and one sin draws on another, till it ends in perdition.

9 And Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold , the feet of them which have buried thy husband, are at the door, and shall carry thee out.

This expression of tempting God, or the Spirit of God, is not used amongst prophane Writers; and this sin is not (at lest to such a degree) committed amongst Pagans and Heathens, and is to be dreaded by all that profess the Gospel. As often as men sin against their conscience, and their consciences condemn them in what they do, so often they dare, tempt, or try, whether God be Omniscient, and knows of, or Holy, and Powerful, and will punish their sins; which they find at last to their cost.

This the Apostle foretells ere it came to pass; the more to confirm his Authority and the truth of the Gospel.

After thou art dead, to thy burial.

10 Then she fell down straightway at his feet, and yielded up the ghost: And the young men came in and found her dead, and carrying her forth, buried her by her husband.

The same sins meet with the same punishment; God is no respector of Persons, Iew or Gentile, Male or Female.

11 And great fear came upon all the church, and upon as many as heard these things.

Thus upon the smiting of so many men in and about Beth-shemeth, 1 Sam. 6.20. They wisely demand, who is able to stand before this holy Lord God; and upon the s[illegible: 1 letter]aying of Vzzah, 2 Sam. 6.9. David was afraid of the Lord, Discite justitiam moniti.

Out of the pale of the Church, Gods judgments do restrain in a great measure wicked men.

12 ¶ And by the hands of the apostles were many signs and wonders wrought among the people And they were all with one accord in So[illegible: 1 letter]lomons porch.

By the Apostles Ministry; tho they were holy and excellent men, they were but instruments; the power they acted by, was Gods; which also they had prayed for, and acknowledged, Chap. 4.30.

Generally among the meaner sort, according to that question, have any of the Rul[illegible: 1 letter]rs believed on him? Iohn 7.48. Not many mighty, not many noble are called, 1 Cor. 1.26.

A large and capacious place, where they might with greatest convenience hear, and see what was done and said.

Marginal references: Chap. 2.43.; Chap 3 11.

13 And of the rest durst no man joyn himself to them: but the people magnified them.

Such who were not of the common sort of people, and here seem to be distinguished from them; or of the rest, (more largely) who had not joyned themselves to the Church, being amazed at this judgment on these two Hypocrites, durst not make a formal shew of Religion, unless they had a thorow perswasion in their mind concerning the truth of it, and a firm resolution in their conversation to live answerably unto it.

Marginal references: John 9 22. and 12.42. and 19.38.

14 And believers were the more added to the Lord, multitudes both of men and women.

This explains the former verse, and helps us against mistaking it; for this wonderful judgment was so far from being a hinderance to the truth of the Gospel, that it is turned to the furtherance of it; for tho great men, and such as were insincere, were terrified from owning Christ and his Doctrine, others did more readily imbrace them by reason of it.

15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least , the shadow of Peter passing by, might overshadow some of them.

Into every street generally taken, it being a common practice where they came, and not in one street onely.

These weak and unlikely means, did more shew the power to be of God, and was the greater confirmation to the truth of the Gospel; and thus was fulfilled what our Saviour had promised to the Apostles, and such as should believe in him, Iohn 14.12. that they should do greater works than he did.

Marginal references: Or, In every street.

16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

The variety and grievousness of these evils, did but the more commend the power which was present with the Apostles.

An evidence, that these cures were not wrought by second causes; for the best Medicines do not always succeed; as also, in that they were perfectly and suddenly cured, who were thus miraculously cured; the God of Nature, restoring Nature, beyond what means and art could do.

Marginal references: Ma[illegible: 1 letter]. 16.17.

17 ¶ Then the high priest rose up, and all they that were with him, which is the sect of the Sadduces and were filled with indignation,

Moved at the report of these things, went out of the Council to observe what was done.

There were both Pharises and Sadduces in their Sanhedrim or great Council, as appears Acts 23.6. but the High Priest and a great part, were at this time Sadduces.

Or zeal, which is the best, when kindled (as the fire on the Altar) from Heaven, regularly acting for Gods truth and word; and the worst, when enflamed by carnal affections, and set upon wrong objects for self ends. The pick these Sadduces had against the Apostles and their Doctrine, was, because they taught the Resurrection, which the Sadduces denied.

Marginal references: Or, Envy.

18 And laid their hands on the apostles, and put them in the common prison.

See Acts 4.3.

19 But the angel of the Lord by night opened the prison-doors, and brought them forth, and said,

God useth the Ministry of Angels, tho he might otherwise do what pleaseth him; An Angel rolled away the stone from the door of the Sepulchre. Angels ministred to Christ, Matth. 4.11. And are all ministring spirits, sent forth to minister for them who shall be heirs of salvation, Hebr. 1.14. And encamp round about them that fear God, Psal. 34.7.

And shut them again, after that the Apostles were gone out, as appears ver. 23.

Marginal references: Chap. 12.7, and 16.26.

20 Go , stand and speak in the temple to the people , all the words of this life.

The word implies courage and stedfastness of mind, as well as such a posture of the body.

Without preferring some acceptable truths, before others more ingrateful, it necessary towards their Salvation: Christ for a time did limit them; they might not tell any that he was Jesus the Christ, Matth. 16.20. nor the vision which they had seen in his transfiguration, Matth. 17.9. Now this prohibition is taken off. Thus the Sun does not shine in his full glory all at once.

Some admit of an Hypailage, and joyn the pronoun to the other substantive, reading in this place, These words of life; and the rather because by this life, is ordinarily understood the present, temporary life, as in 1 Cor. 15.19. but there needs not this translatiti[illegible: 1 letter]us sense; by this life, the Angel might very well understand eternal life and Salvation, for that was it which the Sadduces denied, and for the Preaching of which life the Apostles were imprisoned.

21 And when they heard that, they entred into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the h council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

Having received a command from God, they resolve to obey him rather than man.

Taking the first opportunity, tho they could not but be sensible of the danger they ran into.

The Judges of their inferior Courts, or the chief amongst the Priests or Senators; either living in the City, or coming thither upon that festival occasion.

The San[illegible: 1 letter]edrim or great Council.

22 But when the officers came, and [illegible: 1 letter]ound them not in the prison, they returned, and told,

These men, thus sent to hinder the spreading of the Gospel, could not be a means of confirming it, when they saw and declared what they found; so easily can God make use of what is intended against his truth and people, unto the advantage of either.

23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

All means imaginable were used to secure their prisoners; but when God will deliver, what can keep them? when God will work, who can hinder? Iob 11.10. It is strange, that so great evidence of the innocency of the Apostles, and truth of their Doctrine, should be ineffectual; but prejudice is insuperable, unless to the mighty Power of the grace of God, and this boldness cannot be cured, but by Gods Ephphat ha

24 Now when the high priest, and the captain of the temple, and the chief priests heard these things, they doubted of them whereunto this would grow.

The Commander over the Soldiers, who were set to guard the Temple, either to secure the treasure there, or to be in a readiness to suppress any tumult thereabouts; Pilate speaks of this, Matth. 27.65.

The heads of the Families, or chief of the courses of the Priests.

By what means these wonderful things were done; for they were loath to see and acknowledge God in them.

Marginal references: Luke 22.4.

25 Then came one and told them, saying, Behold, the men whom ye put in prison, are standing in the temple, and teaching the people.

So true is that in Isaiah 8 10. Take counsel together, and it shall come to nought; but the counsel of the Lord standeth for ever. Psal. 33.11.

26 Then went the captain with the officers, and brought them without violence: For they feared the people, lest they should have been stoned.

They might peradventure, think it needless or impossible, to bind them against their wills, who had opened the prison, and so miraculously came out; howsoever another more certain reason is given of it: They feared men more than God, who had done so great things amongst them.

Marginal references: Mat. 21.26. Chap. 4.21.

27 And when they had brought them, they set them before the council: And the high priest asked them,

When they are about to do the greatest injuries, they pretend to right; and will not judge them, without giving them leave to answer for themselves.

28 Saying, Did not we straitly command you, that you should not teach in this name? and behold, ye have filled [illegible: 1 letter]erusalem with your doctrine, and intend to bring this mans blood upon us.

As indeed they had, Acts 4.18. hence they aggravated the Apostles crime as done out of malice, and not out of ignorance.

This Name, and this mans blood, are odious reflections, full of con[illegible: 1 letter]umely against our blessed Saviour; as if he had not been worthy the naming by them.

They shunned not the sin of murder, but are afraid or ashamed of the imputation of it; as many scruple not to commir that wickedness, which they would be loath to be thought guilty of.

The punishment of his blood-shedding.

29 ¶ Then Peter and the other apostles answered and said, We ought to obey God rather than men.

This they all agree in; and it is the common sense of all considering men. As Socrates in his Apology told the Athenians; I imbrace and love you, O Athenians, and yet I will obey God rather than you; this the Apostles had formerly asserted, Chap. 4.19.

30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

This is the rather mentioned by the Apostle, that they might not think our Saviour, or they his Ministers, Preached any other God unto them, but him whom they had worshipped from their fore-fathers.

A tree, or wood, which is rather mentioned than a Cross, that the allusion to Deut. 21.23. might be more full; where he that is hanged on a tree is accursed; and in that Christ was made a curse for us, Gal. 3.13.

Marginal references: Cha. 3.13, 15.; Chap. 10.39. and 13.29. 1 Pet. 2.24.

31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to e give repentance to Israel, and forgiveness of sins.

See Chap. 2.33.

To conquer and subdue all his enemies, to defend and protect his subjects.

To save from sin according to his name Jesus, Matth. 1.21. viz. from the condemnation that is due unto it, and the pollution that is required by it; repentance is the gift of God; and nothing does more avail with us to repent, than the loss of Christ, (his bitter suffering and death) by whom the world is crucified unto us, Gal. 6.14. and if repentance includes newness of life, (as it does) who would not walk in that way which our blessed Lord hath recommended, and in which onely we can injoy him? that doing as he did, we may come at last to be where he is,

which never fails to accompany true repentance; and is therefore also called repentance unto life, Chap. 11.18.

Marginal references: Heb. 2.10. See Luke 24.46, 47.

32 And we are his witnesses of these things, and so is also holy Ghost , whom God hath given to them that i obey him.

They refuse not to [illegible: 1 letter]ear their testimony for Christ, who witnessed a good profession for us.

The holy Ghost does witness, 1. By the Apostles, through his grace and strength they bear their record. 2. By all the miracles that were wrought, for they were onely done by his Power. 3. By enabling any to believe these things, which belief is his work. 4. Not to say that the holy Ghost was a witness of the things concerning Christ at his Baptism, and the several attestations he gave, saying, This is my beloved So[illegible: 1 letter], Matth. 3.17.

Some read, believe in him, which is to the same purpose; for there is no true repentance where there is no faith: nor no saving faith, where there is no repentance and amendment.

Marginal references: Joh. [illegible: 2 letters].26, 27.; Chap. 2.4.

33¶ When they heard that, they were cut to the heart, and took counsel to slay them▪

They grinned with their teeth, visibly shewing the rage and fury that was within them, by which they were as sawn and divided asunder; malice and rage being a grievous torment to the cruel and malicious, [non-Latin text not transcribed].

Marginal references: Chap. 7.54.

34 Then stood there up one in the councel, a Pharisee , named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space.

This Sect was accounted more mild than the Sadduces.

'Tis thought that this man was the same, at whose feet Paul sate, Chap. 22.3. that he was the instructor to Barnabas and St. Stephen, with many other stories concerning him are doubtful; howsoever God made use of him, tho as yet an enemy to his Church and people, to plead for, and protect them to his Power; God can effect any thing without, or against means, and suddenly to make such as were against him, to be for him and his truth.

That they might consult amongst themselves what to do with them: thus Chap. 4.[illegible: 1 letter]5.

35 And said unto them, Ye men of Israel , take heed to your selves, what ye intend to do as touching these men.

A wise and good caution; for he that injures another, brings the worse mischief upon himself; both in the sense of having done evil, and in being exposed to the revengeing hand of God, whose property vengeance is, Hebr. 10.30.

36 For before these days rose up, Theudas boasting himself to be some body, to whom a number of men, about four hundred, joyned themselves: who was slain, and all, as many as obeyed him, were scattered and brought to nought.

Probably under the reign of Augustus, as he whom Iosephus mentions, was another under the reign of Claudius.

Some suppose it a contracted name of Theodorus, as Demas is thought to be of Demetrius; tho others think it to be of an Hebrew original.

Marginal references: Or, Believed.

37 After this man rose up Judas of Galilee, in the days of the taxing, and drew away much people after him: he also perished▪ and all, even as many as obeyed him, were dispersed.

Whether this was the same Iudas, who was called Gaulonite, from the place of his birth, a Town in or near Galilee; and Galileus from the Province its self in which he was born, it is not so material to discuss▪ Iosephus makes mention of two of this name.

Setting down all their names at the command of the Roman Emperor, whereby, 1 They professed themselves to be his subjects. 2. They payed him a certain rate, in token of subjection, for every head, as Poll[illegible: 1 letter] money. 3. By this means he knew the number of his subjects, and the strength or weakness of every Province; this was another tax than that, mentioned Luke 2.2. which is there called the first.

38 And now I say unto you , Refrain from these men, and let them alone: for if this counsel, or this work be of men, it will come to nought.

He undertakes to advise them what they should do in the present case.

Have nothing to do with them, as Pilates wife advised him concerning our Saviour, Matth. 27.19. Gamaliel interposes, partly, out of his moderate and mild disposition; partly out of fear, lest if they slew the Apostles, they might incense the Romans, who were very jealous of their Authority▪ and had taken away the power of Capital punishments from the Iews.

This Argument, or Dilemma, which Gamaliel uses for the sparing of the Apostles, is of force either way; (as that question our Saviour propounds concerning the baptism of Iohn, Matth. 21.25.)

This first part is evident, for that building must needs fall which is built upon the sand, Matth. 7.27.

Marginal references: Prov. 21.30. Isa. 8.10. Matth. 15.13.

39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

The other part of the Dilemma, Prov. 19.21. Isaiah 46.10. The counsel of the Lord, that shall stand; and it must needs be so, for all power is his, in whom we live and move, Chap. 17.28.

They who afflict, and contend with his people unjustly, tho they little think so, set themselves against God, who will overcome at the last, and triumph over his, and his peoples enemies.

Marginal references: Chap. 9.5. and 23▪9.

40 And to him they agreed; And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

They yielded to his reason and argument, being perswaded and convinced by it.

This was what our Saviour had foretold them, Ma[illegible: 1 letter]th. 1[illegible: 1 letter].17. and thus the husbandmen took the housholders servants and beat them, Matth. 21.35. They had power yet left them by the Romans, to punish offenders in their Synagogues, but not capitally nor publickly.

In this they left the good advice of Gamaliel, who had warned them not to fight against God.

41 ¶ And they departed from the presence of the council , rejoycing that they were counted worthy to suffer shame for his name.

It argued full perswasion of the truth, and great resolution to abide by it, that they could account so frail a disgrace for Christs sake, to be an honour.

'Tis a condescension and favour, when God uses any to give testimony unto his truth, altho it be by their suffering, Phil. 1.29. Vnto you it is given, not onely to believe, but to suffer; as if to suffer for Christ, were as great, if not a greater gift than to believe in him.

Scourging being a servile and disgraceful punishment.

Christs name, or for Christs sake, to assert his truth, &c. some do not read the Pronoun, but the name put absolutely for God, as was usual amongst the Iews, out of reverence to Gods name, lest they should prophane it.

Marginal references: Mat. 5.12. Heb. 10.34. James 1.2. 1 Pet. 4.13.

42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

This is the same with what we read, Acts 20.20. publickly, and from house to house; that is, in the Temple, and publick places, they preached unto the Iews, and in more private places, (or houses) where they saw it needful; unto such they conversed with.

They visited their flock, and instructed, exhorted, comforted them as their condition required: See the power of the grace of God; these we[illegible: 1 letter]e the men who forsook Christ, when the Souldiers came to apprehend him; they durst not be seen in his company: yet now they profess his Name, and abide by their profession, though they are derided and beaten for it.