1 But a certain man named Ananias, with Sapphira his wife, sold a possession,
2 and kept back part of the price, his wife also being aware of it, then brought a certain part and laid it at the apostles’ feet.
3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land?
4 While you kept it, didn’t it remain your own? After it was sold, wasn’t it in your power? How is it that you have conceived this thing in your heart? You haven’t lied to men, but to God.”
5 Ananias, hearing these words, fell down and died. Great fear came on all who heard these things.
6 The young men arose and wrapped him up, and they carried him out and buried him.
7 About three hours later, his wife, not knowing what had happened, came in.
8 Peter answered her, “Tell me whether you sold the land for so much.” She said, “Yes, for so much.”
9 But Peter asked her, “How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.”
10 She fell down immediately at his feet and died. The young men came in and found her dead, and they carried her out and buried her by her husband.
11 Great fear came on the whole assembly, and on all who heard these things.
12 By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon’s porch.
13 None of the rest dared to join them; however, the people honored them.
14 More believers were added to the Lord, multitudes of both men and women.
15 They even carried out the sick into the streets and laid them on cots and mattresses, so that as Peter came by, at least his shadow might overshadow some of them.
16 The multitude also came together from the cities around Jerusalem, bringing sick people and those who were tormented by unclean spirits; and they were all healed.
17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy
18 and laid hands on the apostles, then put them in public custody.
19 But an angel of the Lord opened the prison doors by night, and brought them out and said,
20 “Go stand and speak in the temple to the people all the words of this life.”
21 When they heard this, they entered into the temple about daybreak and taught. But the high priest and those who were with him came and called the council together, with all the senate of the children of Israel, and sent to the prison to have them brought.
22 But the officers who came didn’t find them in the prison. They returned and reported,
23 “We found the prison shut and locked, and the guards standing before the doors, but when we opened them, we found no one inside!”
24 Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this.
25 One came and told them, “Behold, the men whom you put in prison are in the temple, standing and teaching the people.”
26 Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them.
27 When they had brought them, they set them before the council. The high priest questioned them,
28 saying, “Didn’t we strictly command you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man’s blood on us.”
29 But Peter and the apostles answered, “We must obey God rather than men.
30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
32 We are his witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him.”
33 But they, when they heard this, were cut to the heart, and were determined to kill them.
34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to put the apostles out for a little while.
35 He said to them, “You men of Israel, be careful concerning these men, what you are about to do.
36 For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves. He was slain; and all, as many as obeyed him, were dispersed and came to nothing.
37 After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad.
38 Now I tell you, withdraw from these men and leave them alone. For if this counsel or this work is of men, it will be overthrown.
39 But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 5:36Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive.
Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive.
Josephus, Antiquities of the Jews, Antiquities 20.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 5:37Now Cyrenius, a Roman senator, … came at this time into Syria, with a few others, being sent by Cæsar to be a judge of that nation, and to take an account of their substance. … Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty … so men received what they said with pleasure, and this bold attempt proceeded to a great height. … for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present
Now Cyrenius, a Roman senator, … came at this time into Syria, with a few others, being sent by Cæsar to be a judge of that nation, and to take an account of their substance. … Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty … so men received what they said with pleasure, and this bold attempt proceeded to a great height. … for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present
Josephus, Antiquities of the Jews, Antiquities 18.1.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 5:1–8The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed … The aggravating circumstance was, that the sin was concerted, and none other saw what was done. … "Whiles it remained," says he, "was it not thine own? and after it was sold, was it not in thine own power?" (v. 4.) That is, "Was there any obligation and force? do we constrain you against your will?" … The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance
The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed … The aggravating circumstance was, that the sin was concerted, and none other saw what was done. … "Whiles it remained," says he, "was it not thine own? and after it was sold, was it not in thine own power?" (v. 4.) That is, "Was there any obligation and force? do we constrain you against your will?" … The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance
John Chrysostom, Homilies on the Acts of the Apostles, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 5:29–32Again with mildness they address them; and yet they might have said, "Who are ye, that ye countermand God?" But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. "Then Peter and the other Apostles answered and said, We ought to obey God rather than men." (v. 29.) High magnanimity! … "And we are witnesses of these things." (v. 32.) Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God hath given to them that obey Him." Do you observe that they allege not only the Spirit's testimony? And they said not, "Whom He hath given" to us, but, "to them that obey Him:" therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit.
Again with mildness they address them; and yet they might have said, "Who are ye, that ye countermand God?" But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. "Then Peter and the other Apostles answered and said, We ought to obey God rather than men." (v. 29.) High magnanimity! … "And we are witnesses of these things." (v. 32.) Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God hath given to them that obey Him." Do you observe that they allege not only the Spirit's testimony? And they said not, "Whom He hath given" to us, but, "to them that obey Him:" therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 5:1–4For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church … Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. … Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders … We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money … Therefore he should nevertheless have been counted faithful, though he had kept that which was his own.
For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church … Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. … Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders … We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money … Therefore he should nevertheless have been counted faithful, though he had kept that which was his own.
John Calvin, Commentaries, on 5:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 5:36–37If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed … and that Theudas, at such time as Cuspius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. … But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch as Gamaliel brought in two like examples, he might put the one in place of the other … without having respect of time. Therefore the word post is as much as moreover, or besides.
If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed … and that Theudas, at such time as Cuspius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. … But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch as Gamaliel brought in two like examples, he might put the one in place of the other … without having respect of time. Therefore the word post is as much as moreover, or besides.
John Calvin, Commentaries, on 5:34–39; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 5:34–39had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said … that "when he died, the glory of the law ceased, and purity and pharisaism died;'' but because of his years, dignity, and place also … There are some sayings of the Jewish doctors which seem to agree with these reasonings of Gamaliel … "Says R. Jochanan the shoemaker, every congregation, which is for the name of heaven (or God) at length shall be established, but that which is not for the glory of God shall not be established in the end.''
had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said … that "when he died, the glory of the law ceased, and purity and pharisaism died;'' but because of his years, dignity, and place also … There are some sayings of the Jewish doctors which seem to agree with these reasonings of Gamaliel … "Says R. Jochanan the shoemaker, every congregation, which is for the name of heaven (or God) at length shall be established, but that which is not for the glory of God shall not be established in the end.''
John Gill, An Exposition of the Old and New Testament, on 5:34 and 5:39; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 5:36Theudas--not the same with a deceiver of that name whom JOSEPHUS mentions as heading an insurrection … but some other of whom he makes no mention. Such insurrections were frequent.
Theudas--not the same with a deceiver of that name whom JOSEPHUS mentions as heading an insurrection … but some other of whom he makes no mention. Such insurrections were frequent.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:35–36; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Acts 5
Acts 5:1–39, World English Bible
Acts 5 in the Bible · Told in the Story: Chapter 4, Ananias and Sapphira
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 5:36Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive.
Josephus, Antiquities of the Jews, Antiquities 20.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Acts 5:37Now Cyrenius, a Roman senator, … came at this time into Syria, with a few others, being sent by Cæsar to be a judge of that nation, and to take an account of their substance. … Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty … so men received what they said with pleasure, and this bold attempt proceeded to a great height. … for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present
Josephus, Antiquities of the Jews, Antiquities 18.1.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 5:1–8The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed … The aggravating circumstance was, that the sin was concerted, and none other saw what was done. … "Whiles it remained," says he, "was it not thine own? and after it was sold, was it not in thine own power?" (v. 4.) That is, "Was there any obligation and force? do we constrain you against your will?" … The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance
John Chrysostom, Homilies on the Acts of the Apostles, Homily 12; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Acts of the Apostles · on Acts 5:29–32Again with mildness they address them; and yet they might have said, "Who are ye, that ye countermand God?" But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. "Then Peter and the other Apostles answered and said, We ought to obey God rather than men." (v. 29.) High magnanimity! … "And we are witnesses of these things." (v. 32.) Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God hath given to them that obey Him." Do you observe that they allege not only the Spirit's testimony? And they said not, "Whom He hath given" to us, but, "to them that obey Him:" therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit.
John Chrysostom, Homilies on the Acts of the Apostles, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Acts 5:1–4For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church … Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. … Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders … We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money … Therefore he should nevertheless have been counted faithful, though he had kept that which was his own.
John Calvin, Commentaries, on 5:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Acts 5:36–37If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed … and that Theudas, at such time as Cuspius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. … But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch as Gamaliel brought in two like examples, he might put the one in place of the other … without having respect of time. Therefore the word post is as much as moreover, or besides.
John Calvin, Commentaries, on 5:34–39; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Acts 5:34–39had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said … that "when he died, the glory of the law ceased, and purity and pharisaism died;'' but because of his years, dignity, and place also … There are some sayings of the Jewish doctors which seem to agree with these reasonings of Gamaliel … "Says R. Jochanan the shoemaker, every congregation, which is for the name of heaven (or God) at length shall be established, but that which is not for the glory of God shall not be established in the end.''
John Gill, An Exposition of the Old and New Testament, on 5:34 and 5:39; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Acts 5:36Theudas--not the same with a deceiver of that name whom JOSEPHUS mentions as heading an insurrection … but some other of whom he makes no mention. Such insurrections were frequent.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:35–36; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.