Acts 5:8

Act 5:8. Ἀπεκρίθη) answered to the woman, whose entrance into the assembly of the saints was equivalent to her speaking.—εἰπέ μοι, tell me) He exhorts her to tell what the real facts of the case were.—εἰ τοσούτου, whether for so much) Here Peter, as it seems, expressed the sum.—οἱ πόδες, the feet) This is more express than if his expression were, they who have buried.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_5:8. Ἀπεκρίθη] comp. on Act_3:12. Bengel aptly remarks: respondit mulieri, cujus introitus in coetum sanctorum erat instar sermonis.

τοσούτου] for so much, points to the money still lying there. Arbitrarily, and with an overlooking of the vividness of what occurred, Bengel and Kuinoel suppose that Peter had named the sum. The sense of tantilli, on which Bornemann insists (Schol. in Luc. p. 168), results not as the import of the word, but, as elsewhere frequently (see Stallb. ad Plat. Rep. p. 416 E, 608B; Lobeck, ad Soph. Aj. 747), from the connection.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 5:8 . τοσούτου , monstrat pecuniam , Blass, so Zöckler, Holtzmann, Felten, Weiss, and others: genitive of the price. The position of the word in the question is emphatic, cf. Luk 15:29 . Blass would render non pluris (Bornemann, tantilli ), but this is implied rather than expressed by the word here (see Wendt’s note for classical instances). The question of St. Peter and the emphatic reply of Sapphira show that opportunity was given her by the inquiry to retract, and that she wilfully persisted in her sin (Chrys.; so Calvin, “tempus illi ad resipiscendum datur”).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

8. Tell me. We see that God doth not by and by punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant inviting unto repentance. But she, in holding on so carelessly, doth declare that she was incurable, because she is touched with no fear of God.

And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) And Peter answered unto her.—The word does not necessarily imply a previous questioning, but it is probable enough that she came to inquire why her husband had not returned home; perhaps, expecting to find him high in honour. The question asked by Peter gave her an opening for repentance. It had been in her power to save her husband by a word of warning protest. It was now in her power to clear her own conscience by confession. She misses the one opportunity as she had misused the other. The lie which they had agreed upon comes glibly from her lips, and the irrevocable word is spoken.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. And Peter answered unto her] This use of the English verb answer, where no question has preceded and often where no remark has gone before, is not uncommon in the Bible (cp. 1Ki_13:6; Dan_2:14-15; Dan_2:26; Luk_3:16), but in the present verse what St Peter says is not an answer but a question.

Tell me] The Apostle’s question might have made Sapphira suspect that their scheme was discovered, but she is as firm in her story as her husband had been.

whether ye sold the land for so much?] i.e. and no more. St Peter mentioned the sum which Ananias had brought in, or perhaps it was lying on the ground where he had put it at the first.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Peter answered unto her,.... Who might be inquiring for her husband; though such a way of speaking was common with the Jews, when nothing goes before to which the answer is made; of which there are frequent instances in the sacred writings:

tell me whether ye sold the land for so much; naming the sum of money which Ananias had brought; though the historian does not mention it. The Vulgate Latin and Ethiopic versions read, "tell me, O woman", &c. not calling her by her name, as he did her husband, Act 5:3

yea, she said for so much; just that sum, and no more.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 8. Yea, for so much] Sin had woaded an impudence in her face. How much better that brave woman in St Jerome, who being upon the rack said, Non ideo negare volo, ne peream; sed ideo mentiri nolo, ne peccem, I will rather die than lie.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, affirming what is in no sense true.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Yea, for so much. That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had happened to her husband. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Peter answered; an ordinary Hebraism, by which one that speaketh first is said an answer, if it be tending towards my discourse especially.

For so much; 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 said, Yea; she had agreed with her husband what to say; and one sin draws on another, till it ends in perdition.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Peter answered—The term answered presupposes previous interchange of words, omitted for brevity.

Tell me—It is asked, Why did not Peter kindly forewarn her against committing the fatal crime and so prevent her fate? But, alas! her crime was already committed. To speak the lie out only made it vocally manifest to men. The full-formed, long-retained lie in the human heart, the definite will and determination, were all complete and visible to the divine Spirit. Exposure and penalty were all that remained.

For so much—Either Peter named the sum which Luke vaguely implies in these words, or he pointed to the money lying in exact amount before them both. Sapphira’s echoing affirmation, For so much, indicates both the latter to be the fact and the fixed precision of her falsehood.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Peter answered, etc., Point"s question gave her the opportunity of confessing the fraud had she been penitent. The land (see note to ver. 1).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If ye sold the land for so much - Naming the sum.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8-10. She came in prepared to act out fully the part which she had agreed upon with her husband. (8) " Then Peter answered her, Tell me whether you sold the land for so much? She said, Yes; for so much. (9) Then Peter said to her, Why is it that you have agreed together to put to proof the Spirit of the Lord? Behold, the feet of them who have buried thy husband are at the door, and they shall carry thee out. (10) Then she immediately fell at his feet and expired: and the young men coming in found her dead, and carried her out, and buried her by her husband. " In her case, Peter knew what was about to take place, and declared it; but there is no indication that he exerted his own will or miraculous power to cause her death. We regard her death, like that of Ananias, as a miracle wrought independent of the power lodged in the apostles.

In the question, "Why have you agreed together to put to proof the Spirit of the Lord?" Peter expresses the result of their agreement, though it may not have been what they had in view. They did put the Spirit to proof, by testing his powers. If he had failed under the test, the consequences, as we have suggested above, would have been disastrous. But now that the test applied has triumphantly vindicated the fullness of apostolic inspiration, it was not likely that such another attempt could be made.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8, 9. Whether ye sold the land for so much? Naming the amount offered by Ananias. Instead of the confession that would have saved her, she persisted in the lie agreed upon, died as he had died, and was buried in the same tomb.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. πρὸς αὐτὴν for αὐτῇ with אABD.

8. ἀπεκρίθη, answered. This verb is not unfrequently used both in LXX. and N.T. where no question has preceded, and often where no remark has gone before (see Deu 26:5; Deu 27:14; Dan 2:14; Dan 2:26; Mat 11:25; Luk 3:16). The peculiarity here is that St Peter’s words are not an answer but a question.

The word is similarly used before a question Act. Andr. et Matth. Apocr. 26.

τοσούτου, for so much. St Peter mentioned the sum which Ananias had brought in, or perhaps it was still lying on the ground where he had first put it down.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] ἀπεκρ., perhaps to her salutation: or, it may be, to her manner, challenging a reply. The word must at any rate be taken as implying some previous communication, to which an answer was to be given.

τοσούτ., naming the sum: or perhaps pointing to the money lying at his feet. The sense tantilli (Born.) is implied of course, but not expressed by τοσούτου.

No stress on ἀπέδοσθε as referring to the smallness of price: it is the ordinary word for selling, see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Answered. "The woman, whose entrance into the assembly of the saints was like a speech" (Bengel).

For so much [τοσουτου] . Perhaps pointing to the money still lying at his feet.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.