Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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- But Peter said, Ananias, why, &c.] The interrogative particle is of a strengthened form in the original, and seems to indicate that there had been a possibility of resisting the influence which led to this offence, had Ananias been desirous to do so. We must believe that the Holy Spirit gave Peter knowledge of the deception which Ananias was seeking to practise on the Church, and most likely also of the punishment which should come upon the offender. Otherwise we can hardly account for the calm manner of the Apostle when such a startling judgment was inflicted in an instant.
hath Satan filled thine heart] i.e. made thee bold enough. Cp. Esther 7:5, “that durst presume in his heart,” and Ecclesiastes 8:11.
to lie to the Holy Ghost] for it was the power of the Holy Ghost that was manifested in the Apostles. It is much to be noticed how from the first the Apostles disclaim any power in themselves. It is Christ who works the miracles, the God of Abraham who gives the power of healing, and the Holy Ghost who is grieved by sins like that of Ananias. There is no trace of any seeking after consideration for themselves and their deeds among the records of these Acts of the Apostles, and no sign could be more indicative of the earliest age of the Christian Church. Before the apostolic age was past the internal character of the Church was much altered from this.
and to keep back part of the price of the land] As before, the sense is that of fraudulent concealment and purloining.
To lie to (ψεύσασθαι)
Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occults in Acts 5:4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.
Filled (επληρωσεν). The very verb used of the filling by the Holy Spirit (Acts 4:31). Satan the adversary is the father of lies (John 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie. To lie to the Holy Spirit (ψευσασθα σε το πνευμα το αγιον). Infinitive (aorist middle) of purpose with accusative of general reference (σε) and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in verse Acts 5:4 (ανθρωποις, men, τω θεω, God). The Holy Spirit had been given them to guide them into truth (John 15:13).
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Acts 5:3. διὰ τί: not simply “why?” but “how is it that?” R.V., cf. Luke 2:49; the force of the Greek seems to emphasise the fact that Ananias had it in his power to have prevented such a result, cf. Jam 4:7, 1 Peter 5:9—ἐπλήρωσεν, occupavit (cf. John 16:6), so that there is room for no other influence, Ecclesiastes 9:3. On the Vulgate, tentavit, which does not express the meaning here, see Felten’s note.—ψεύσασθαι, sc., ὥστε, often omitted; cf. Luke 1:54, the infinitive of conceived result, see Burton, N. T. Moods and Tenses, pp. 148, 154. The verb with the accusative of the person only here in N.T., but in LXX, Deuteronomy 33:29, Psalm 65:3, Isaiah 57:11, Hosea 9:2, 4Ma 5:34, etc., and frequently in classical writers.
Acts 5:3. Peter recognises the scheme of Ananias as the work of the devil, who, as the liar from the beginning (John 8:44), and original enemy of the πνεῦμα ἃγιον and of the Messianic kingdom, had entered into the heart of Ananias (comp. on John 13:27; Luke 22:3), and filled it with his presence. Ananias, according to his Christian destination and ability (Jam 4:7; 1 Peter 5:9), ought not to have permitted this, but should have allowed his heart to be filled with the Holy Spirit; hence the question, διατί ἐπλήρωσεν κ.τ.λ.
ψεύσασθαί σε τὸ πνεῦμα τὸ ἃγ.] that thou shouldest by lying deceive the Holy Spirit: this is the design of ἐπλήρωσεν. The explanation is incorrect which understands the infinitive ἐκβατικῶς, and takes it only of the attempt: unde accidit, ut πνεῦμα ἅγ. decipere tentares (Heinrichs, Kuinoel). The deceiving of the Holy Spirit was, according to the design of Satan, really to take place; and although it was not in the issue successful, it had actually taken place on the part of Ananias.
τὸ πνεῦμα τὸ ἃγιον] Peter and the other apostles, as overseers of the church, were pre-eminently the bearers and organs of the Holy Spirit (comp. Acts 13:2; Acts 13:4); hence through the deception of the former the latter was deceived.
For examples of ψεύδεσθαι, of de facto lying, deception by an act, see Kypke, II. p. 32 f. The word with the accusative of the person (Isaiah 57:11; Deuteronomy 33:29; Hosea 9:2) occurs only here in the N. T.; often in the classical writers, see Blomfield, Gloss. ad Aesch. Pers. 478.
This instantaneous knowledge of the deceit is an immediate perception, wrought in the apostle by the Spirit dwelling in him.
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Acts 5:3-4. But Peter said — Under the direction of the Holy Spirit, which immediately suggested to him the fraud; Why has Satan — Through thine own wickedness in yielding to his temptations; filled thy heart — With such a degree of covetousness, falsehood, folly, and presumption, as to induce thee to lie to, or, as Dr. Waterland renders ψευσασθαι σε το πνευμα το αγιον, to put a fallacy, or cheat upon the Holy Ghost; that is, that thou shouldst attempt to impose upon the Spirit of God, namely, the Spirit with which the apostles were endued. Here we see St. Peter, under the infallible guidance of the Spirit of truth, of wisdom, and revelation, acknowledging and bearing testimony to the agency of Satan in exciting men to and promoting wickedness: and what faith then have they in the inspiration of the apostles, who call in question the very existence of the devil, and even venture to give it as their opinion that there is no such being in the universe? And to keep back part of the price — When thou pretendest to have brought the whole. While it remained unsold, was it not thine own? — It evidently appears from hence, that no Christian converts were obliged to sell their estates. And when it was sold, was it not still in thine own power — To have given, or not given, the whole or any part of the price of it into the treasury of the church, as thou shouldest think proper? Why then hast thou conceived this thing, &c. — So meanly and profanely to dissemble on this solemn occasion? Thou hast not lied unto men — That is, to men alone, whose treasurers we are; but unto God — Who resides in us by his Divine Spirit. Hence it is justly inferred, that the Holy Ghost is God; since lying to him is said to be lying to God.
(3) Why hath Satan filled thine heart?—The narrative is obviously intended to leave the impression that St. Peter’s knowledge of the fact came from a supernatural insight. He had that prophetic gift which gave him insight into the hearts of men, and through this outward show of generous devotion he read the baseness and the lie. And that evil he traced to its fountain-head. Like the sin of Judas (John 13:2; John 13:27), it had in it a malignant subtlety of evil, which implied the perversion of conscience and will just at the moment when they seemed to be, and, it may be, actually were, on the point of attaining a higher perfection than before. The question “why” implies that resistance to the temptation had been possible. Had he resisted the Tempter, he would have fled from him (James 4:7).
To lie to the Holy Ghost.—The words admit of two tenable interpretations. Ananias may be said to “have lied unto the Holy Ghost,” either (1) as lying against Him who dwelt in the Apostles whom he was seeking to deceive; or (2) as against Him who was the Searcher of the secrets of all hearts, his own included, and who was “grieved” (Ephesians 4:31) by this resistance in one who had been called to a higher life. The apparent parallelism of the clause in Acts 5:4 is in favour of (1); but there is in the Greek a distinction, obviously made deliberately, between the structure of the verb in the two sentences. Here it is used with the accusative of the direct object, so that the meaning is “to cheat or deceive the Holy Spirit;” there with the dative, “to speak a lie, not to men, but to God;” and this gives a sense which is at least compatible with (2). The special intensity of the sin consisted in its being against the light and knowledge with which the human spirit had been illumined by the divine. The circumstance that it was also an attempt to deceive those in whom that Spirit dwelt in the fulness of its power comes in afterwards as a secondary aggravation.