(6) And the young men arose.--Literally, the younger men, implying the existence of a distinct body as contrasted with the "elders" of the Church. So in Luke 20:26 we find the same word answering in the parallel clause to "him that serveth," and opposed to "elders," where the latter word seems used in a half official sense rather than of age only. We find here, accordingly, rather than in Acts 6, the germ of the later diaconate as a body of men set apart for the subordinate services of the community. The special work here done by them was afterwards assigned to the Fossarii, the sextons, or grave-diggers of the Church.
Wound him up.--The word in this sense is found here only in the New Testament. It implies the hurried wrapping in a winding-sheet. It was followed by the immediate interment outside the walls of the city. Custom, resting partly on the necessities of climate, partly on the idea of ceremonial defilement, as caused by contact with a corpse (Numbers 19:11-16), required burial to follow quickly on death, unless there was a more or less elaborate embalmment. In the act itself we note something like a compassionate respect. There is a reverence for humanity, as such, perhaps for the body that had once been the temple of the Spirit (1 Corinthians 6:19), that will not permit men to do as the heathen did, and to inflict dishonour on the lifeless corpse. The narrative implies that the new society had already a burial-place to which they had free right of access. Was it in the Potter's Field that had been bought to bury strangers in? (Matthew 27:7.) Did the body of Ananias rest in the same cemetery with that of Judas? (See Note on Matthew 27:8.)
Verse 6.- And wrapped him round for wound him up, A.V.; they carried for carried, A.V. The young men (new/teroi: called in ver. 10 νεανίσκοι,). There does not seem to be sufficient ground for supposing, with Meyer, that a definite class of Church servants is here meant. The young men of the Church would, as a matter of course, perform such services as that here spoken of, when directed by the πρεσβύτεροι, the elders, in age or office.
5:1-11 The sin of Ananias and Sapphira was, that they were ambitious of being thought eminent disciples, when they were not true disciples. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and mammon. They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his endeavouring to impose upon the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think to put a cheat upon God, we shall put a fatal cheat upon our own souls. How sad to see those relations who should quicken one another to that which is good, hardening one another in that which is evil! And this punishment was in reality mercy to vast numbers. It would cause strict self-examination, prayer, and dread of hypocrisy, covetousness, and vain-glory, and it should still do so. It would prevent the increase of false professors. Let us learn hence how hateful falsehood is to the God of truth, and not only shun a direct lie, but all advantages from the use of doubtful expressions, and double meaning in our speech.
And the young men arose,.... The younger brethren of the church, who were robust, and strong, and fit for the following service: these rose up from their seats at once, not willing that such an awful spectacle should lie long before them:
and wound him up; in linen clothes, as was the manner of the Jews:
and carried him out: of the house where they were, and out of the city; for the burying places of the Jews were without the city:
and buried him; which was all done in a very short time, as appears by what follows.
Wound him up.--The word in this sense is found here only in the New Testament. It implies the hurried wrapping in a winding-sheet. It was followed by the immediate interment outside the walls of the city. Custom, resting partly on the necessities of climate, partly on the idea of ceremonial defilement, as caused by contact with a corpse (Numbers 19:11-16), required burial to follow quickly on death, unless there was a more or less elaborate embalmment. In the act itself we note something like a compassionate respect. There is a reverence for humanity, as such, perhaps for the body that had once been the temple of the Spirit (1 Corinthians 6:19), that will not permit men to do as the heathen did, and to inflict dishonour on the lifeless corpse. The narrative implies that the new society had already a burial-place to which they had free right of access. Was it in the Potter's Field that had been bought to bury strangers in? (Matthew 27:7.) Did the body of Ananias rest in the same cemetery with that of Judas? (See Note on Matthew 27:8.)
and wound him up; in linen clothes, as was the manner of the Jews:
and carried him out: of the house where they were, and out of the city; for the burying places of the Jews were without the city:
and buried him; which was all done in a very short time, as appears by what follows.