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. See Notes on John xi. 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. xxiii. 19; XXV. 9; xxxv. 29; xlviii. 7. 1 Kings xiii. 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.

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

And it was about the space, &c.-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.

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

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 he purpose of deceiving. And this species is much more common than an open and bold lie. declaring what is in no sense true.

VER. 9. Then 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. j Psa.l. 18. Ver. 3.

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. (Ver. 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 the 23rd chapter of Matthew throughout, for the most sublime and awful denunciation of hypocrisy any where to be found. Comp. Mark xii, 15. Luke xii. 1. 1 Tim. iv. 2. Job viii. 13; xiii. 16; xv. 34; xx. 5; xxxvi. 13. Matt. vii. 5. Luke xi. 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 1 Cor. xi. 30. See the case of Elymas the sorcerer, in Acts xii. 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 cases 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. Psa. cxxxix. (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 assembled 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. (Psa. I. 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 cent 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!

And by the hands, &c.-By the apostles. This verse should be read in connexion with the 15th, to which it belongs. Signs and wonders.-Miracles. See Note, Acts ii. 43. With one accord.— With one mind, or intention. Note, chap. i. 14. In Solomon's porch.-See Notes, Matt. xxi. 12. John x. 23. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was, to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple service; the other was, that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.

And of the rest.-Different interpretations have been given of this expression. Lightfoot supposes that, by the rest, are meant the remainder of the one hundred and twenty disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far-fetched. Kuinoel supposes that, by the rest, are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Pricæus, Morus, Rosenmuller, Schleusner, &c., suppose that, by the rest, are meant the rich men, or the men of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because, (1.)

There is an evident contrast between them and

the people; the rest, i. e. the others of the rich and great, feared to join with them; but the people, the common people, magnified them. (2.) The fate of Ananias was fitted to have this effect on the rich and great. (3.) Similar instances had occurred before, that the great, though they believed on Jesus, yet were afraid to come forth publicly and profess him before men. See John xii. 42, 43; v. 44. (4.) The phrase, "the rest," denotes sometimes that which is more excellent, or which is superior in value or importance to something else. See Luke xii. 26. Join himself.--Become united to, or associated I with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus. But the people.-The mass of the people; the body of the nation. Magnified them. -Honoured them; regarded them with reverence and fear.

1

4

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

p Chap. ii. 47.

And believers.-This is the name by which Christians were designated, because one of the main things that distinguished them was, that they believed that Jesus was the Christ. It is also an incidental proof that none should join themselves to the church who are not believers, i. e. who do not profess to be Christians in heart and in life. Were the more added.-The effect of all things was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, all tended to impress the minds of the people, and to lead them to the Lord Jesus Christ. Comp. chap. iv. 4. Though the judgment of God had the effect of deterring hypocrites from entering the church; though it produced awe and caution; yet still, the number of true converts was increased. An effort to keep the church pure by wholesome discipline, by cutting off unworthy members, however rich

or honoured, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. Men will not seek to enter a corrupt church; or regard it as worth any thought to be connected with a society that does not endeavour to be pure. Multitudes. -Comp. chap. iv. 4.

VER. 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.

9 Or, in every street.

Insomuch.-So that. This should be connected

with ver. 12. Many miracles were wrought by the apostles, insomuch, &c. They brought forth. -The people, or the friends of the sick, brought them forth. Beds,-Kλivov. This word denotes usually the soft and valuable beds on which the rich commonly lay. And it means that the rich, and the other apostles. Couches,-roaßßárov. as well as the poor, were laid in the path of Peter The coarse and hard couches on which the poor used to lie. (Mark ii. 4, 9, 11, 12; vi. 55. John v. 8-12. Acts ix. 33.) The shadow of Peter.— That is, they were laid in the path, so that the shadow of Peter, as he walked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account of the crowd, and they imagined that if they could any how come under his influence, they might be healed. The sacred writer does not say, however, that any commanded to do this. were healed in this way; nor that they were He simply states the impression which was on the minds of the people, that it might be. Whether they were healed by this, it is left for us merely to conjecture.

An instance somewhat similar is recorded in Acts xix. 12, where it is expressly said that the sick were healed by contact with handkerchiefs and aprons that were brought from the body of Paul. Comp. also Matt. ix. 21, 22, where the woman said respecting Jesus, "If I may but touch his garment, I shall be whole." Might overshadow. That his shadow might pass over them. Though there is no evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. Peter was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed, (chap. iii. 4-6,) and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem.

VER. 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

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

22. But when the officers came, and found them not in the prison, they returned and told, y Chap. iv. 5, 6.

Early in the morning.-Greek, at the break of day. Comp. Luke xxiv. 1. John viii. 2. Called the council together.-The sanhedrim, or the great council of the nation. This was clearly for the purpose of trying the apostles for disregarding their commandments. And all the senate.Greek, eldership. Probably these were not a part of the sanhedrim, but were men of age and experience, who, in chap. iv. 8, xxv. 15, are called "elders of the Jews," and who were present for the sake of council and advice in a case of emergency

VER. 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.

Found we shut.-It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that any thing had happened, and the officers had the only means of entering the prison.

VER. 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.

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.

a Chap. iv. 1.

The captain of the temple.-See Notes, chap. iv. 1. Doubted of them.-They were in perplexity about these things. The word rendered doubted," denotes that state of anxiety which

Without violence.-Not by force; not by binding them. Comp. Matt. xxvii. 2. The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. Acts xxv. 11, "If I be an offender, or have committed any thing worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority. (Rom. xiii. 1—7.) For they feared the people.—The people were favourable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been a tumult and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though they would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land.