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Selected Verse: Acts 5:9 - Strong Concordance

Verse	Translation	Text
Ac 5:9	Strong Concordance	Then [1161] Peter [4074] said [2036] unto [4314] her [846], How [5101] is it that [3754] ye [5213] have agreed together [4856] to tempt [3985] the Spirit [4151] of the Lord [2962]? behold [2400], the feet [4228] of them which have buried [2290] thy [4675] husband [435] are at [1909] the door [2374], and [2532] shall carry [1627] thee [4571] out [1627].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
How is it that ye have agreed together--(See on Act 5:2). to tempt the Spirit--try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence. feet of them that buried thy husband are at the door--How awfully graphic!

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

How is it that ye have agreed together--(See on Act 5:2).

to tempt the Spirit--try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence.

feet of them that buried thy husband are at the door--How awfully graphic!

Notes on the Bible, by Albert Barnes, [1834]
Agreed together - Conspired, or laid a plan. From this it seems that Sapphira was as guilty as her husband, To tempt - To try; to endeavor 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 the 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 connection with the 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, Act 5:4. 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 should be regarded as a body of holy men. Much depended on making an "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, shown 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 Matt. 23 throughout for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mar 12:15; Luk 12:1; Ti1 4:2; Job 8:13; Job 13:16; Job 15:34; Job 20:5; Job 36:13; Mat 7:5; Luk 11:44. In the very beginning of the Christian church 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 practice 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 Co1 11:30, and the case of Elymas the sorcerer in Act 13:8-11. (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 offender is sometimes 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 people 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. Compare Ps. 139. (2) God judges the "motives" of people. 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 which man may not be able to detect, or which 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 detected 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 power 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 will do its office; and these terrible inflictions will go on from age to age, forever 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 people 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 he has a "right" to the silver and the gold, and the cattle on a thousand hills, Psa 1:1-6. 10. Their "property," as well as their bodies and their spirits, they have devoted to him, and they 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 devote nothing, or next to nothing, to any purposes of benevolence; who would employ "million" 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 his wrath 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 man, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they any 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 the 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!

Notes on the Bible, by Albert Barnes, [1834]

Agreed together - Conspired, or laid a plan. From this it seems that Sapphira was as guilty as her husband,

To tempt - To try; to endeavor 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 the 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 connection with the 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, Act 5:4. 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 should be regarded as a body of holy men. Much depended on making an "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, shown 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 Matt. 23 throughout for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mar 12:15; Luk 12:1; Ti1 4:2; Job 8:13; Job 13:16; Job 15:34; Job 20:5; Job 36:13; Mat 7:5; Luk 11:44. In the very beginning of the Christian church 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 practice 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 Co1 11:30, and the case of Elymas the sorcerer in Act 13:8-11.

(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 offender is sometimes 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 people 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. Compare Ps. 139.

(2) God judges the "motives" of people. 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 which man may not be able to detect, or which 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 detected 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 power 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 will do its office; and these terrible inflictions will go on from age to age, forever 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 people 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 he has a "right" to the silver and the gold, and the cattle on a thousand hills, Psa 1:1-6. 10. Their "property," as well as their bodies and their spirits, they have devoted to him, and they 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 devote nothing, or next to nothing, to any purposes of benevolence; who would employ "million" 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 his wrath 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 man, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they any 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 the 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!

Vincent's Word Studies, by Marvin R. Vincent [1886]
Ye have agreed together (συνεφωνήθη ὑμῖν) The verb is passive. Lit., was it agreed by you. The figure in the word is that of concord of sounds. Your souls were attuned to each other respecting this deceit. See on music, Luk 15:25. To tempt (πειράσαι) To put it to the proof whether the Holy Spirit, ruling in the apostles, could be deceived. See on Act 5:3. The feet Graphic. The steps of the young men returning from the burial are heard at the door.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person.

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² And [2532] kept back [3557] part of [575] the price [5092], his [846] wife [1135] also [2532] being privy [4894] to it, and [2532] brought [5342] a certain [5100] part [3313], and laid [5087] it at [3844] the apostles [652]' feet [4228].

¹ Blessed [0835] is the man [0376] that walketh [01980] not in the counsel [06098] of the ungodly [07563], nor standeth [05975] in the way [01870] of sinners [02400], nor sitteth [03427] in the seat [04186] of the scornful [03887].
² But his delight [02656] is in the law [08451] of the LORD [03068]; and in his law [08451] doth he meditate [01897] day [03119] and night [03915].
³ And he shall be like a tree [06086] planted [08362] by the rivers [06388] of water [04325], that bringeth forth [05414] his fruit [06529] in his season [06256]; his leaf [05929] also shall not wither [05034]; and whatsoever he doeth [06213] shall prosper [06743].
⁴ The ungodly [07563] are not so: but are like the chaff [04671] which the wind [07307] driveth away [05086].
⁵ Therefore the ungodly [07563] shall not stand [06965] in the judgment [04941], nor sinners [02400] in the congregation [05712] of the righteous [06662].
⁶ For the LORD [03068] knoweth [03045] the way [01870] of the righteous [06662]: but the way [01870] of the ungodly [07563] shall perish [06].

⁸ But [1161] Elymas [1681] the sorcerer [3097] (for [1063] so [3779] is his [846] name [3686] by interpretation [3177] withstood [436] them [846], seeking [2212] to turn away [1294] the deputy [446] from [575] the faith [4102].
⁹ Then [1161] Saul [4569], (who [3588] also [2532] is called Paul [3972],) filled with [4130] the Holy [40] Ghost [4151], [2532] set his eyes [816] on [1519] him [846],
¹⁰ And said [2036], O [5599] full [4134] of all [3956] subtilty [1388] and [2532] all [3956] mischief [4468], thou child [5207] of the devil [1228], thou enemy [2190] of all [3956] righteousness [1343], wilt thou [3973] not [3756] cease [3973] to pervert [1294] the right [2117] ways [3598] of the Lord [2962]?
¹¹ And [2532] now [3568], behold [2400], the hand [5495] of the Lord [2962] is upon [1909] thee [4571], and [2532] thou shalt be [2071] blind [5185], not [3361] seeing [991] the sun [2246] for [891] a season [2540]. And [1161] immediately [3916] there fell [1968] on [1909] him [846] a mist [887] and [2532] a darkness [4655]; and [2532] he went about [4013] seeking [2212] some to lead him by the hand [5497].

³⁰ For [1223] this [5124] cause [1223] many [4183] are weak [772] and [2532] sickly [732] among [1722] you [5213], and [2532] many [2425] sleep [2837].

⁴⁴ Woe [3759] unto you [5213], scribes [1122] and [2532] Pharisees [5330], hypocrites [5273]! for [3754] ye are [2075] as [5613] graves [3419] which [3588] appear not [82], and [2532] the men [444] that walk [4043] over [1883] them are [1492] not [3756] aware [1492] of them.

⁵ Thou hypocrite [5273], first [4412] cast out [1544] the beam [1385] out of [1537] thine own [4675] eye [3788]; and [2532] then [5119] shalt thou see clearly [1227] to cast out [1544] the mote [2595] out of [1537] thy [4675] brother's [80] eye [3788].

¹³ But the hypocrites [02611] in heart [03820] heap up [07760] wrath [0639]: they cry [07768] not when he bindeth [0631] them.

⁵ That the triumphing [07445] of the wicked [07563] is short [07138], and the joy [08057] of the hypocrite [02611] but for a moment [07281]?

³⁴ For the congregation [05712] of hypocrites [02611] shall be desolate [01565], and fire [0784] shall consume [0398] the tabernacles [0168] of bribery [07810].

¹⁶ He also shall be my salvation [03444]: for an hypocrite [02611] shall not come [0935] before [06440] him.

¹³ So are the paths [0734] of all that forget [07911] God [0410]; and the hypocrite's [02611] hope [08615] shall perish [06]:

² Speaking lies [5573] in [1722] hypocrisy [5272]; having [2743] their [2398] conscience [4893] seared with a hot iron [2743];

¹ In [1722] the mean time [3739], when there were gathered together [1996] an innumerable multitude [3461] of people [3793], insomuch that [5620] they trode [2662] one upon another [240], he began [756] to say [3004] unto [4314] his [846] disciples [3101] first of all [4412], Beware [4337] ye [1438] of [575] the leaven [2219] of the Pharisees [5330], which [3748] is [2076] hypocrisy [5272].

¹⁵ Shall we give [1325], or [2228] shall we not [3361] give [1325]? But [1161] he, knowing [1492] their [846] hypocrisy [5272], said [2036] unto them [846], Why [5101] tempt ye [3985] me [3165]? bring [5342] me [3427] a penny [1220], that [2443] I may see [1492] it.

⁴ Whiles it remained [3306], was it not [3780] thine own [4671] [3306]? and [2532] after it was sold [4097], was it not [5225] in [1722] thine own [4674] power [1849]? why [5101] [3754] hast thou conceived [5087] this [5124] thing [4229] in [1722] thine [4675] heart [2588]? thou hast [5574] not [3756] lied [5574] unto men [444], but [235] unto God [2316].

³ But [1161] Peter [4074] said [2036], Ananias [367], why [1302] hath Satan [4567] filled [4137] thine [4675] heart [2588] [4571] to lie [5574] to the Holy [40] Ghost [4151], and [2532] to keep back [3557] part of [575] the price [5092] of the land [5564]?

²⁵ Now [1161] his [846] elder [4245] son [5207] was [2258] in [1722] the field [68]: and [2532] as [5613] he came [2064] and drew nigh [1448] to the house [3614], he heard [191] musick [4858] and [2532] dancing [5525].