Acts 5:1

1. But a certain man] It is not by way of contrast that the story of Ananias is put side by side with that of Barnabas, therefore much stress is not to be laid on the word But. Act_5:36 of the last chapter begins, in the original, with the same conjunction, and it is often employed in narratives where only a simple connection of clauses is intended. Thus, Act_8:1-3, the same conjunction occurs four times over without any adversative sense.

named Ananias] The name was common. See Act_9:10-17; Act_23:2; Act_24:1. It is the same as Hananiah, Jer_28:1; Dan_1:6-7, &c., where it is the Hebrew name of Shadrach. which is spelt Ananias in the “Benedicite,” and that form of the name is found Tob_5:12. It signifies “one to whom Jehovah has been gracious.”

with Sapphira his wife] A name probably derived from the name of the precious stone sapphire, which word is found both in Hebrew and Greek.

sold a possession] The word may signify either lands, or buildings, or any kind of property. It is the word used of the young man who went away sorrowful from Jesus “for he had great possessions,” Mat_19:22; Mar_10:22. The LXX. use it of vineyards (Hos_2:15).

Act_5:1-11. Account of Ananias and Sapphira

The narrative with which this chapter commences is one which none but a veracious narrator would have inserted where it stands. The last chapter concludes with a description of the unity of heart and soul which prevailed among the brethren, and expressly notices that all were filled with the Holy Ghost. But as among the twelve Apostles there was a Judas, so into the infant Church there had intruded two at least whose professions were not sincere, and who were unworthy of the gifts of grace which, with the rest, they had received. The offence of Ananias and Sapphira shewed contempt for God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of Divine indignation, and to those who, likewise filled with the Spirit, knew all that had been done and why it was done, there is no shock produced by the terrible doom of the sinners, nor any language employed in the narration but the simplest and plainest. A late-compiled story would have enlarged and spoken apologetically on the reasons for such a judgment, and would not have presented us with a bare recital of facts without comment.

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.

Act_5:1-11

But a certain man named Ananias, with Sapphira his wife, sold a possession.

Ananias and Sapphira

The word Ananias means grace of God; and the word Sapphira signifies just a sapphire, the familiar jewel of brilliance and beauty. We should suppose these two people had an unusually bright prospect in the outset. Somebody there was who loved them enough to give them very fine names when they were little. Ananias lied; then it was that the grace of God went out of him for ever. Sapphira lied; when a woman loses the truth, it is as if the last light went out of a sapphire. (C. S. Robinson, D. D.)

Ananias and Sapphira

Hitherto all has been progress and triumph. Faith has become enthusiasm. Earth caught the colouring, yea, the very life of heaven. Private ownership was swallowed up by social beneficence, and little restrictions and classifications were swept away by a generosity akin to the love of God. Now we come upon another aspect of affairs. We find a twist in the golden thread. The whole thing must come to a stop until this be rectified. Think of the Church standing still, though glowing with the enthusiasm of love, until judgment be satisfied! Why not treat the offence as a trifling one? Why not pass it over without notice? Because the Church is called unto holiness, and sin must ever bring down the anger and judgment of God. From the conduct of these people we see--

I. The vital difference between the spirit and the fashion of Christianity. We might say between a principle and a mere rule. Ananias tried to be a Christian from the outside. He put the hands of the clock to the right time, but left the mainspring broken and the pendulum still

1. We may imitate Christ, and yet not know Him after the spirit.

2. We may mingle with Christians, and yet know nothing of the spiritual power of Christianity. The incident says, Ye cannot serve God and mammon.

II. The fatal temptation to give the part as the whole. Observe not the part instead of the whole: not to give the part distinctly and avowedly as the part; but to give it as if it were really all. This is illustrated--

1. In speaking half-heartedly as if sincerely.

2. In giving a small contribution as if it exhausted our resources. I cannot afford more, is the chief lie of the Church.

3. In concealing our convictions by using words with various meanings.

4. In having outward associations which do not express the whole tendency and trust of the heart.

5. In modifying vows according to changes in circumstances--young man dedicating himself to the ministry: young tradesman vowing to consecrate his property: young Christian vowing to offer a solemn testimony for Christ.

III. The concealed sin as well as the public iniquity will be followed by the judgment of God. Thou hast not lied unto men, but unto God. How is it that ye have agreed together to tempt the Spirit of the Lord?

1. There is vet to be a reading of hearts.

2. Not only what we have done, but what we have left undone is to be judged.

3. Sins which apparently do no harm to society are to be punished. The voice of the judgment is, The wages of sin is death.

Application--

1. The Church is to be holy.

2. Though hand join in hand the wicked shall not go unpunished.

3. Discipline is of greater consequence than numbers.

4. The Christian power which heals one man destroys another. Contrast the cripple with Ananias. (J. Parker, D. D.)

Ananias and Sapphira

The apostolic Church had been welded into a remarkable unity of experience and purpose. All hours and places seemed filled with the presence of God. Men had forgotten their selfishness, and lived for each other and their Lord. Pentecost and millennium were apparently but a little way and a short time apart; and then suddenly, like lightning from a clear sky, came the crime of Ananias and Sapphira. The Church was the Church militant, and not triumphant, after all. The Judas among the apostles had, and was to continue to have, his descendants. The Church in the world was to be crippled and compromised by the world in the Church. The transaction was typical and the narrative suggestive. Notice, then--

I. The character of the sin. It was not simple falsehood. Misrepresentation, deceit, lying, in the ordinary affairs of life, are evils of incalculable magnitude; but this sin was the attempt to deceive and defraud God. In the fervour of their new-born faith and experience, men were parting with their property, and consecrating the price of it to Christ and His Church. Ananias and Sapphira had seen enough of the new religion to wish to be numbered among its followers; so they plotted to buy discipleship at a cheaper rate than their neighbours. In this they thought that they were measuring their business capacity against the business ignorance of Peter; in fact, they were trying to deceive the eyes that look through eternity. Many a man since has ventured upon the same experiment, In every community there are some who are convinced of the worth of religion, and outwardly unite with the Church. Neither their conduct nor their neglect is such as to subject them to discipline; and yet they are far from having made a complete surrender of themselves to God. Their religious life is a compromise. The bulk of their time and energy is devoted to self and the world; the dust and sweepings are offered to God. Fingers that glisten with diamonds drop dimes into the contribution-box. Luxuries are cheerfully paid for; but poverty and prudence are urged as excuses for mere pittances towards the cause of God. Ananias in broadcloth and Sapphira in silk Sit in the churches every sabbath, trying to cheapen the bargain with God, and cheating as well, by offering less than complete surrender.

II. The origin of the sin. In general it was due to an evil heart, but its specific root was the love of money.

1. Ananias and Sapphira, while they were not averse to the reputation of having made great sacrifices for the gospel, could not give up the pleasure of feeling that they had property; and so, as avaricious people, they kept back part of the price.

2. Perhaps they desired to have the means of purchasing more luxuries than were enjoyed by those who had all things in common; and so, as selfish people, they kept back part of the price.

3. Not impossibly, they were uncertain as to the permanence of this new faith, whose collapse would leave them without means of support; and so, as prudent people, they kept back part of the price. In our day, when men are called to choose between piety and property, there are many who prevaricate, and end with a compromise. The great aggressive enterprises of the Church are crippled for lack of financial support, and yet a very considerable portion of the wealth of Christian lands is in the hands of professed disciples. They are prodigal in their prayers and hymns and exhortations, but close-handed with their money. Like the tree in the ancient legend, which uttered a moan and bled whenever a twig was broken off, they writhe when forced to give for the glory of God and the salvation of men. The old poison of avarice is still in the veins of the Church; and Christ is dishonoured, and thousands perish, because so many, who call themselves His followers, keep back part of the price.

III. The discovery of the sin. It seemed unlikely that the transaction would be made public. The land was probably sold to some one outside the company. Ananias and Sapphira would not circulate the story of what they had done. But there was an uncalculated factor in the equation. It affected the kingdom of God, as well as the real estate market. It was fair dealing as between man and man; as between man and God it was fraud, and so it was sure to be discovered. It is a truth which men are slow to learn, that there is a Divine detective system in the universe. It is easy to deceive the world. Men may consider us generous, when in reality we are pinched in our charities; they may call us self-sacrificing, when in fact self-pleasing is the sovereign motive of our lives; they may esteem us devout, when we are cold and formal: but what is our trickery worth, so long as there is One that knows us altogether? Dionysius constructed a prison, so that he could hear all that was said by the prisoners, and so made them self-accusers in the day of their trial. To God this world is one vast whispering-gallery, and every sin which men commit reports itself to Him. What a wonderful day that will be when the secrets of all hearts are made known! Men ought always to live as in the light of the Great White Throne.

IV. The punishment of the sin.

1. It was startling and severe. One moment Ananias and Sapphira stood before the apostle in the flush of life and health, with the lie upon their lips; She next they were in eternity, beginning the experience of its unchanging awards. The penalty might be judged extreme for a single sin: but

(1) At the outset of the Christian Church it was important to emphasise the fact that the liberty of the gospel was not license.

(2) More than that, the sin itself was significant. As the single blossom is evidence whether the stock is weed or flower, so this action was proof of a heart alienated from God. Grace is ample in its provisions, but strict in its conditions. The Redeemer will have the whole of men, or He will have none of them. Every branch that beareth not fruit, He taketh away.

2. It was anticipative and representative. The judgment continues to be executed. Men now who attempt to defraud God are not beaten down as with a lightning-stroke; but, all the same, they die spiritually. (Monday Club Sermons.)

Deception exposed and punished

I. Impious deception.

1. The possession devoted. Ananias with Sapphira his wife sold a possession (Act_4:34; Act_5:1; Lev_27:28; Ecc_5:4).

2. The part kept back (Mal_3:8; Jos_7:11; Joh_12:6; 1Ti_6:10).

3. Counterfeit benevolence. Lessons:

(1) Has as its motive the praise of men rather than the approval of God.

(2) Aims chiefly at making a big impression upon people.

(3) Aims to give in such a way as shall most advertise the donor.

(4) Always tries to get credit for giving more than it actually does.

II. Immediate detection.

1. The source of the sin (Act_5:3; Joh_13:27; Eph_4:27; Jam_4:7).

2. The inexcusableness of the sin (Act_5:4; Lev_1:3; Exo_25:2; 2Co_9:7).

3. The nature of the sin. Thou hast not lied unto men, but unto God (Psa_51:4; Gen_39:9; Luk_15:21). Lessons:

(1) Sin is suggested by Satan.

(2) No sin is unavoidable--Why hath Satan filled thine heart to lie?

(3) Sin is inexcusable--no one can plead compulsion.

(4) Sin is never concealed from the eyes of God.

(5) Sin is not so much a trespass against men, as a trespass against God.

III. Instant death.

1. Ananias.

(1) The judgment. Fell down and gave up the ghost (chap. 13:11; Num_16:32; 2Ki_1:12).

(2) The effect. Great fear (Lev_10:3; Num_16:34; Deu_13:11).

(3) The burial (Lev_10:5; 2Sa_18:17; Joh_19:40).

2. Sapphira.

(1) Her examination (Rev_2:21; 2Pe_3:9).

(2) Her sin pointed out (Pro_11:21; Exo_17:7; 1Co_10:9).

(3) Her sentence (Pro_19:9; Psa_55:23; Job_31:3; Pro_29:1).

3. The great fear (Psa_111:10; Mat_10:28; Php_2:12). Lessons:

(1) Judgment may tarry, but it is sure to come at the last as a lightning stroke.

(2) In the day of judgment all hypocrites will be exposed.

(3) Judgment is not pronounced until opportunity for repentance is given.

(4) Judgment upon one or two often is mercy to the many.

(5) The judgments of God upon iniquity should cause a wholesome fear of the Lord.

(6) The judgments of God are to be feared by the workers of iniquity. There are limits even to His forbearance. (Sunday School Times.)

Ananias and Sapphira

I. The sin. It was of no common magnitude. If we consider the circumstances we shall find--

1. That this falsehood was an imposition on the society with which Ananias was himself connected.

2. That it was designed to defraud the apostles and the whole Church.

3. That he could plead no appearance of external temptation.

4. That his purpose was veiled under the pretence of religious principles.

5. That his sin was deliberately and presumptuously directed against tim Holy Spirit of God.

II. The punishment.

1. It was death.

2. It was inflicted without warning.

3. It immediately followed the presumptuous transgression.

4. It produced great fear upon all the Church, and upon as many as heard of it.

III. Reflections.

1. That men may enjoy high advantages, may make a fair profession of religion, and may obtain admission to its most sacred external privileges, and yet may remain slaves to vicious dispositions, and strangers to the fear of God. Other examples we have in Cain, Esau, and Judas.

2. That men may travel far in the journey of lifE before they meet with those peculiar circumstances which are fitted to discover and display their true characters. So it was with Balaam, Hazael, and Judas.

3. How corrupting, enslaving, debasing is the spirit of avarice (Pro_21:26; 1Ti_6:9-10).

4. The encroaching nature of sinful principles and dispositions. Covetousness led to deliberate, aggravated falsehood and fraud, and to impiety so presumptuous as to provoke the immediate judgment of God. One transgression of the Divine law renders others in some degree necessary, and at the same time renders the mind blind to the sad consequences that must result from them.

5. The odious nature and pernicious tendency of the vices of lying, fraud, and hypocrisy (Pro_6:16; Pro_6:19; Hab_2:9; Jer_22:13; Mal_1:14).

Conclusion: The fearful punishment of these two false disciples leads to the consideration of--

1. The omniscience of God. No human eye saw Cain murder his brother. Gehazi flattered himself that he was perfectly secure from detection. Ananias and Sapphira had no doubt prepared their plan with all possible secrecy; but they all forgot that all things are naked and open to the eyes of Him with whom we have to do.

2. How tremendous is the power of God over His creatures! He can bestow life, and He can withdraw it at His pleasure (Deu_32:39). (H. Thomson, D. D.)

Ananias and Sapphira

The sin and punishment of this pair of hypocrites present the first trace of a shade on the bright form of the young Church. As in Eden the enemy could not assert his evil sway in his proper form, so in his efforts in the Church he assumed a guise suited to effect his purpose--the guise of goodness. K foe within is more to be dreaded than a foe without. But no sooner did evil reveal itself within the Christian circle than the Spirit detected and judged it. The word but put the conduct of Ananias and his wife in sharp contrast with that of Barnabas. Matthew Henry calls it the melancholy but. We pass suddenly from the warm sunshine of the son of consolation to the gloom of hypocrisy and fraud. Evil is often a close neighbour to good. The sons of God came to present themselves before the Lord, and Satan also came among them. How near to each other are chaff and wheat! but the chaff is not wheat, and is finally separated from it. Teaching by opposites is an impressive method of instruction.

I. The sin of Ananias and Sapphira. Lying unto the Holy Ghost. In verses 3 and 4 the personality and deity of the Spirit are asserted in an incidental way. Peter varies the charge of lying to the Spirit in the third verse to lying to God in the fourth. It is noteworthy that a similar exchange of expression occurs in Psa_78:36 --lied unto Him, and verse 41, tempted God. Num_14:1-45. clearly show that the righteous judgment which Israels lying to God and tempting Him provoked was quite analogous to this of Ananias and Sapphira. Their case was aggravated far beyond that of Simon Magus or of Elymas. It resembles more closely that of Nadab and Abihu, of Achan and of Gehazi (Lev_10:1-20.; Jos_7:1-26.; 2Ki_5:20-27), but was more criminal, because committed against greater light and intensified by a more preferred hypocrisy. Let us note some of its aggravations.

1. Their act was gratuitous.

2. It was marked by covetousness.

3. Unbelief also entered into their guilt.

(1) They distrusted God. Suppose this community of goods should become exhausted, what then?

(2) There was the feeling that they would not and could not be detected in their deed.

4. The sin was preconcerted. They agreed together to deceive the Church and the Spirit in the Church. The plan was concocted deliberately and dispassionately.

5. The devils agency in the sin. The question why implies that resistance to Satans influence had been possible. Ananias is addressed, not as a helpless creature whom the enemy had made his tool, but as one who had made him his partner and abettor. Filled thine heart means something more than to suggest or to encourage; it means affections engrossed and will dominated.

II. Their punishment. It was instantaneous. As their sin challenged both the omniscience and justice of God, He at once vindicated the holiness and majesty of His character. But why were these persons so swiftly and severely judged? Have not men lied to God since? Let these points be noted--

1. The sin of Ananias and Sapphira was peculiarly heinous and odious.

2. At their death great fear came upon all. To produce this was doubtless one of the objects intended. It was important also as a permanent testimony against similar offences in every age of the Church.

3. This judgment connects with Gods dispensational ways. At the opening of an economy a standard is established designed to characterise the entire period. At the beginning any gross departure is immediately punished. The first sabbath-breaker, the trespass of Nadab and Abihu at the first founding of the priesthood, and that of Achan at the first entrance into Canaan, were punished with death. Such inflictions are at the start the exhibition of Gods thoughts as to what the economy should be. Nothing false, hypocritical, or presumptuous is to be tolerated in it.

III. The lessons.

1. The Divine abhorrence of prevarication. If falsehood kindle among men the deepest resentment, what must be Gods feelings toward the hypocrite?

2. The certainty of the exposure of hypocrisy. All that is required is some pressure. Be sure your sin will find you out

3. Religious enthusiasm without grace is dangerous. People run fearful risks when they profess more than their spiritual strength can carry. In times of great religious excitement men pledge themselves to what they cannot fulfil. Or remarkable experiences are claimed; then trials are encountered, and failure succeeds. Pride forbids the acknowledgment of failure; professions are as loud as ever. And for all this there is no basis in fact--it is a mere mask to hide the true state of the heart. How much safer and nobler is the honest confession of a breakdown than such loud and hollow protestations! (W. G. Moorehead, D. D.)

Ananias and Sapphira--the enormity of religious pretension

I. The sin generating-power of avarice. The love of money is the root of all evil.

II. An undue attention to public sentiment. Ananias and Sapphira, without any heart sympathy with the community of goods, professed to adopt it because it was popular. They wished to appear as good as others, and did outwardly that for which they had no real respect.

III. A spiritual connection with the evil one. He is a liar and the father of it.

IV. Religious contributions regarded as crime (verse 4). There was no necessity for them to give it. God does not want our property except as it expresses our loving loyalty. Better far to hold money as a miser than to give it if the heart does not go with it. Gifts to pacify conscience or for display, or to get it back with interest, is an insult to Omniscience. Great contributions may be great sins.

V. A deliberate attmept to impose upon God and His Church (verse 9).

VI. A solemn display of Divine displeasure. Conclusion:

1. Social benevolence is the law of Christianity.

2. The tendency to depravity is to counterfeit goodness.

3. Satans influence is no palliation of mans crime.

4. Hypocrisy must one day be unmasked and punished. (D. Thomas, D. D.)

The sin and the doom of Ananias and Sapphira

Note--

I. A particular state of things occasioned by peculiar and temporary circumstances. Many who were strangers in Jerusalem would wish to remain; many would be detained longer than they anticipated; there might be serious consequences to some of them in relation to the synagogue, and they might be in danger of the confiscation of their goods; and perhaps there was an impression that the time was nigh when Christ would come, and when all property would cease. But, along with that, there was the gush of new feeling filling their hearts under the influence of their new faith. And so they clung to one another as really members one of another; and they showed it in this way. But--

1. It was never laid down by the apostles as a principle of the Church. This is distinctly stated by Peter. It was necessary, however, for money to be got. The most spiritual society and plans cannot go on without money. Here were many who at this time, and as public men, could not be doing anything, and many who were likely to be drawn into difficulty through their new faith; and the easiest and simplest way, to men who were not political economists, was just to throw the money into a common fund, and to live upon that as long as they could. But it is evident from the Epistles that it never was taught as a part of Christianity, for they recognise differences of rank and circumstance, and they do not call upon the rich to throw everything into a common fund. They prescribe appropriate duties to rich and poor, but they do not say that these distinctions are to be done away. Christianity is not so absurd a thing. If it were a matter of positive obligation upon a Christian to part with private property because wrong in itself, terrible consequences would follow. If it is wrong in me to have house or land, it is wrong for me to sell it to anybody else. True, indeed, you may come in with the idea that it is wrong for a Christian to have these things, and that a Christian (or a church) is to sell house and land. But are you going to doom a part of the earth to be eternally the world--unbelievers, to whom you will sell these things? Let us remember that the gospel is intended to be universal, and that you are not to lay down as a positive duty of the Church anything which all men cannot do. And all men cannot do this. As long as the earth lasts, there will be the land and fields and houses and private possessions; and if Christianity is to be a thing filling the earth, depend upon it, it never can do that if all people are to part with their possessions. Why, if Christianity is to be universal, the time will come when there will be nobody to buy. I do not think, therefore, that this is laid down as an obligation, or intended to be permanent, or that it involves in it a fixed principle that can become universal

2. It should, however, be remembered that a strong religious faith will bring Divine and eternal things very close to a man; and under its deep influence he will learn to hold cheaply the possessions of time, feeling that he knows not at what hour the Son of Man may come, when he must pass away from these things if they do not pass away from him.

3. Christians are to feel that they are members one of another, and that if one member suffers others must sympathise. But then the principle should be carried out fully; all men should remember that they are called upon to do this. And in this way the operation and influence of institutions and laws and habits are to be looked at and regarded, and everything which will operate with any crushing power upon a part of society; and the principle of pure humanity and Christian feeling should lead men to take out of the way what will injure a brother, and to impart of their substance and their sympathy for the promotion of universal happiness and tranquillity and comfort.

4. There are extraordinary times and circumstances when very extraordinary things may be required. There may be times when a peculiar and extraordinary call shall be made upon the liberality of the Church. And men in the Church may feel themselves called to a peculiar vocation; they may feel that God is urging them by His providence to the fulfilment of a mission for which they must free themselves from any entanglement. Barnabas had land, and he sold it, and he stood from that time forth a poor man, resting upon the Church; but then he was free to go anywhere--and he did go, fulfilling a mission to mankind. But you cannot make that universal with respect to all men.

II. This state of things became a snare to Ananias and Sapphira, and led them into sin. I daresay a public opinion sprung up among Christians, and perhaps they might look rather coldly upon those that did not do what others were doing. I daresay there was some kind of distinction thrown about those who were conspicuous for sympathy of this sort. And it made Ananias and his wife wish for the distinction without being willing to pay the price for it. And so they agreed to sell their property, and to lay down a part of the price, pretending it was the whole, and then to stand there as if they had stripped themselves, and to be claimants upon the common fund. This sin had some tremendous aggravations. Note--

1. The hypocrisy of the whole procedure. They were pretending, of course, to be moved by a Divine influence; to bring forth the fruit of the Spirit; pretending to give a sacred thing, Corban, given up for the service of God and of His people--and yet they were not doing it. And it was to get an odour of sanctity.

2. The deliberateness of it. It was not a thing done upon sudden temptation. They had their object; they formed their plan; they determined upon it, and went about its execution. When they met again, could they pray? Oh! what an extinction there must be of everything like personal and conjugal piety when they rose up to do this thing! Ah! when men agree together to do a great sin, all religious exercises, religious intercourse are gone.

3. The public lie to the apostles in the presence of such of the Church as might be standing round, to the apostles as the ministers of God, to God Himself in the apostles by His Holy Spirit. There was the determination thus to tell this lie, and there was the performance of it up to the last point.

4. The dishonesty that would be involved in the after conduct of this man, in his taking (as he would) his share from the common fund, as if he had given up all, and yet he had secreted this something upon which he could fall back. The man had no faith; he could not trust God, nor the Church, nor the apostles of God; and yet he pretended to do it.

5. The source of the sin, which was his giving way to the suggestions of the devil. Why hath Satan filled thine heart? And there was the consummation of Satanic suggestion--his presenting the fruit of it to the Church as if it was the result and work of the Spirit of God; for he stood there, not as doing a common act, but as doing a thing which was pre-eminently the fruit of the Spirit, and yet it was the fruit and the suggestion of the devil--as he might have known.

III. The punishment.

1. It was extreme and instantaneous. It was not a moderate act of discipline; the extreme penalty was inflicted in a moment. He was not put away--afforded time for confession and prayer, repentance and return, but he was struck dead as with lightning from heaven. A terrible thing this must have been. Only think of the members of the Church gathered about the apostles, and Ananias coming in with this money in his hand. Perhaps it might have been a considerable sum. Think of the feeling with which he was looked at by the poor and afflicted members of the Church; how they were gazing upon him, and thinking what an act of munificence it was, what a trophy to Divine grace, what a glorious manifestation of the power of faith and of religion and of God upon this mans heart; and in a moment Peter strips him, and God strikes him dead.

2. Observe that Peter merely charges him with the sin, accuses him, puts it to his conscience, and the-man trembles and falls. Peter did not inflict the punishment; Peter had no more power to strike him dead than I have to strike any of you dead. The apostles were not so put in possession of omnipotence. In every instance where omnipotence was put forth, it was not man that wielded it; it was God. The volition of the Divine Mind went through the man, and that did it. It was not the man Peter--aye, and it was not the priest Peter (as some would be disposed to think). We will leave to other priests the pretension to this power; we will leave to the Pope the pretension that he makes to employ the secular sword because Peter did it. We say it was not Peter that did it; it was God employing Peter. Let us see it so done again; and if the Pope with a glance of his eye can strike a man dead, let him do it if he likes; but no priest, no pope is to claim secular power if all that they can do is to fulminate their curses or to put us into gaol. When Sapphira comes, Peter goes further, and he tells her that she shall die, which he had not told her husband. I think the difference results from this--that Peter himself had had a revelation made to him.

3. There is every reason to fear that this outward visible punishment was but the prelude of utter separation from God--the condemnation of both. We can hardly suppose that there was an act of forgiveness at the very same moment with this act of indignation, and that while these persons were sinking down dead under the expression of the Divine anger their souls were in that state that they could be received to the Divine bosom--meet to be partakers of the inheritance of the saints in light.

4. Things like these should make us very careful how we push short, general statements too far and erect too much upon a particular statement. It is said, The multitude of them that believed were of one heart and of one soul. Ananias and Sapphira were a part of that multitude. Was this the one heart and one soul that was diffused through them all? God forbid. It is said, The Lord added to the Church daily such as should be saved. He added these; is this a specimen? They were either converted, or they were not. If they were really converted, and added to the Church, this is the issue; a dreadful fall. Or they were not converted, and yet added by an outward profession; and then they were not in that state in which they could be ultimately saved. Let us not build too much upon a single expression. They might as a whole be of one heart and of one soul, but there might be many exceptions; the mass of those that were added to the Church might be truly converted, but there might be exceptions.

5. The intention of such a punishment as this.

(1) It was a strong manifestation of Gods condemnation of hypocrisy in religion--saying one thing and meaning another--religious pretence, profession, without religion in the heart. God can do without your money, but He cannot do without your heart. If you profess to be His, you must be a reality.

(2) Perhaps it might be intended also as a kind of guard and protection to the Church, to keep the Church from being increased and enlarged under the influence of motives that might arise from the temporary state of things in it--motives which might be connected with the casting of themselves upon the fund of the Church. God would rather keep the Church small, if it might be kept pure, than enlarge it by those who might come in from questionable motives and with questionable intents.

(3) Another thing would be to produce a salutary awe upon the minds of the Church. Great fear came upon all the Church. At the beginning of that He came forth with this majestic demonstration of His presence in order to make them feel how holy He was, and how purely and spiritually He was to be worshipped.

Lessons:

1. While extraordinary proceedings in the ancient Church cannot be literally precedents to us, there may be a principle in them worth following. The conduct of the Church is not a precedent to us with respect to property, but yet there is a principle in it, showing how Christians ought to feel with respect to being members one of another. So with respect to the conduct of the apostle, and the manner in which God interfered through him; that cannot be literally imitated, but that is no reason why there should not be discipline and an anxiety to preserve the fellowship of the faithful such as a Christian fellowship ought to be.

2. The seriousness that there is about a religious profession. I suppose none of you would like to be denied the name of Christian. Now I do not ask you what you are giving or professing to give to God, but I wish you to ask yourselves what you are keeping back. Some of you give your bodily attendance--your ear, eye, attention. Where is your heart? Are you keeping that back? and will this be acceptable? Some of you are giving your intellect; are you keeping back your affections? Some of you are professing publicly, like Ananias and Sapphira, to give up all by the manner in which you are associated with the Christian Church. What are you keeping back? Those of you that are rich in this world--what are you keeping back of that which the Church needs? In a world like this, in the movements of the Church, this great missionary institution (and that is the proper idea of the Church, moving onward until it embrace the world), money must be had. God must have your money. How much are you keeping back? What driblets are the donations connected with religious societies compared to what some of them might be! And God has His eye upon that which is kept back as well as that which is given. Ah! there are some rich men in the Church who might dread indeed if Jesus Christ were to say, I will come unto you; if He were to come with the purpose of going over all their documents, and looking at all their books, and examining all their accounts, and seeing the actual state of their affairs, and marking and pointing out how accumulation was going on after accumulation, and if He were to look them in the face, and say, Well, now, after all this, what is it you do for Me? I give you all this; it is all Mine; by a waive of My hand I could deprive you of it to-morrow--every bit of it; and I entrust it to you; you are My steward; do you keep anything back?

3. Even the honours, distinctions, reputation, that may be to be possessed or acquired in Gods Church are things that are to be jealously watched lest they become temptations to sin.

4. The perfect confidence that Peter must have had in his own honesty when he acted in this way. If he did not thoroughly believe the resurrection, then he was a false witness for God, and the apostle, standing up and accusing these persons of lying to the Holy Ghost, would himself be the great incarnation of a far worse lie. I think that impossible.

5. The devil cannot fill your heart and lead you into sin unless you let him. (T. Binney.)

The beacon--Ananias

1. The case of Barnabas and that of Ananias sprang from the same movement and illustrate the same principles, yet they are reciprocally opposites. It is as necessary to moor a buoy over a rock or sand-bank as to show a light in a line with the safe entrance to the harbour. Barnabas is a light at the pier head; Ananias buoys a rock where many have perished, and warns the mariner from the place of doom. Both examples are useful. We may reap profit alike from the truth of the true and from the lie of the false. When our Lord taught His disciples how to pray, He placed near the humble suppliant of mercy a solemn hypocrite. When He taught the blessedness of pressing in while the door was open, He taught also how dreadful it is to be, even by a little, too late. This dual method is adopted everywhere in Scripture to enforce moral lessons. In morals as well as in physics you exert greater power when you apply an attraction on one side and a pressure on the other.

2. But a certain man. The little word but is the hinge on which great issues turn, e.g., The righteous is cast away in his iniquity, but the righteous hath trope in his death. The door that swings on this sharp pivot opens and shuts the way of life. Sometimes, as here, it turns from light to darkness, and sometimes from darkness to light.

3. The deep, sad cause of the conduct before us was the stirring of the religious emotions without a corresponding quickening of the moral sense. There may be much devotion of a certain kind where honesty, truth, or purity is feebly rooted and liable to die out. It is often said in certain quarters that a non-professor is more trustworthy than a professor, the common fallacy of magnifying a few glaring examples into a general law. If those who count that all piety is a mask worn to gain an end would only think, they would find that their theory destroys itself. Because honest men seem to be religious people trust them. But if it were the common rule that religious men were dishonest, they would cease to obtain credit; it would not pay a villain to assume religion, and when it ceased to pay he would cease to assume it. So the argument goes to prove that pious men, as a rule, are honest; and yet there is truth in the calumny, and because of this it lives. Apart from conscious scoundrels there are those who, although moved in a period of religious fervour, have not acquired a proper sense of the binding character of the Ten Commandments. The Anti-nomian is not a dried fossil in tomes of polemical theology; he is a living species. But true believers need not faint. Tares grow up with the wheat, but the wheat prevails even here, and at the end the separation will be complete and eternal. (W. Arnot, D. D.)

Ananias and Sapphira--Lessons of the narrative

I. It is vain to expect that in this world the Church will ever be perfectly pure. I mean not only that imperfections will always adhere to the members of the Church because there is not a just man upon earth that doth good and sinneth not, but farther, that hypocrites will be found intermixed with the saints. The wheat and the chaff lie together on the barn floor. No precautions, however strict, can prevent their admission; no discipline, however vigorous, no doctrine, however faithful, will be able to expel them.

II. We ought to guard against the predominance of any sinful passion, whether it be avarice, ambition, sensuality, envy, pride, or any other lust of the flesh or of the spirit. As one sinner destroys much good, so one sin reigning in the heart counteracts the efficacy of the best means, and may carry us to a very great length in depravity. If the restraints of providence be removed, and a strong temptation be presented in favourable circumstances, it will precipitate us into such excesses as shall dishonour us in the eyes of men, and provoke God to pour out upon us the fury of His wrath.

III. Impenitent sinners are always in danger of perishing by the vengeance of heaven. Judgment, indeed, is Gods strange work, but it is a work which a regard to His glory sometimes calls upon Him to perform. And when one victim falls, it is impossible to tell who shall be the next. A sentence of death is passed upon all unbelievers, the execution of which is delayed only by the long-suffering and patience of God. Let not men presume upon His patience, for, although Divine, it has its limits, beyond which it will not extend (Isa_33:14).

IV. Let us, above all things, study to be sincere in religion. What will hypocrisy avail? Can our artifice impose upon God? (Heb_4:13). In vain did Ananias and Sapphira secretly concert their plan and assume the confidence of conscious integrity to quash any ,suspicion of their baseness. A good name, the esteem and friendly offices of Christians, and even worldly advantages, may be the recompense of dissimulation in this world, but what awaits it in the next? (Job_27:8). (J. Dick, A. M.)

The first sin

There is an old saying, The corruption of the best is worst. The better a thing is, the worse is its spoiling. The greater the elevation, the greater the fall. And this is true both of profession and of reality. When a man who has talked loudly is at length unmasked as an impostor, his exposure is more terrible than if he had never affected great virtue. And when a man who has felt the truth and power of religion is overtaken by the enemy, it is sometimes found that he gives himself over more entirely to the grasp of evil than one who had never known what it was to serve another master. We look upon this scene almost as we look upon mans original fall; we seem to be reading of a paradise regained, when we are suddenly shocked and startled by the narrative of a paradise for the second time forfeited. Observe from the narrative--

I. That there is such a thing as acting a falsehood.

1. Ananias did not expressly say that the sum was the whole price. It was his wife who told an express falsehood. Ananias only gave it to be understood. We have to do with a God of truth, and where truth is not, there in His sight is falsehood. We often think that, if we can avoid saying the exact opposite of the truth, it is enough. Learn, then, that wherever deception is, there is falsehood. And how many of our words are an attempt to steer dexterously between the truth and a lie!

2. But, even beyond this, there may be an acted falsehood. Ananias, witnessing the honest self-devotion of others. He, too, will seem to have counted all things but loss for Christ. Just as Barnabas brought the profits of his sale of land, so does Ananias bring his. Every one gives him credit, and he intends that they should do so, for a devotion which thinks only of things above, and a self-forgetfulness which cannot enjoy so long as others suffer. No word, it may be, is spoken, but the act itself says all this, and the doer intends that all this should be understood. Alas! how much of the conduct of many of us is indeed no better than an acted lie! How much is done to throw dust into the eyes of others as to our real motive, our real self! Even apart from the positive purpose of deceiving, how impossible it is to give others a true and just idea of us as we are! How does confession itself turn upon our lips into self-parade and boasting! It is so, perhaps, in mercy to others. We might draw others downwards if they saw how low are our own attainments; we might tempt them to acquiesce in imperfections against which God would have them struggle on in hope. God save us all from the falsehood of the tongue, and from the falsehood of the life, from the lie acted as well as from the lie spoken!

II. What an illustration have we here of the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. What made Ananias and Sapphira lie to the Holy Ghost? Was the lust of money the wish to save something out of the surrender of their all to Christ? Thus it was that they lost both worlds, even by trying to gain both! What is it but the love of money which creates some of the most characteristic evils of society? I speak not now of that honourable industry in the business of a lawful calling, which is as much the duty as it ever can be the interest of a Christian. I speak of those precarious, adventurous, idle methods of gaining, upon which Gods blessing cannot be asked, and upon which Gods curse almost visibly rests. I speak of wants created by an expenditure habitually exceeding income, and supplied by the exorbitant profits of a single week in the year. I speak of examples set to the young of unlawful ventures, by which many a life has been drawn astray from the beginning, and many a hopeful career cut short by crime and infamy. I speak of a love of gain, which has made sons indifferent to a fathers command and a mothers happiness, reckless in destroying the inheritance of sisters, and at last regardless even of a countrys laws and the terrors of a wrath to come. Earnestly and affectionately would I warn the young of the fearful risks run by the first step into the region of chance.

III. What a responsibility is involved in being brought near to God as members of His Church! Well may this be recorded as the consequence of the fate of Ananias, that great fear came upon all the Church, and upon as many as heard these things. Yes, there is a reality in our connection with Christ which must tell upon us for good or for evil. These means of grace, these opportunities of worship, have a meaning, whether we will or no, and we ourselves are fearfully and wonderfully concerned in it. We must spend our lives, think our thoughts, speak our words, and do our acts, in the sight and hearing of God.

IV. How to cast out the fear of one another by the stronger and more impressive fear of God. Ananias and Sapphira committed this great sin in the hope of purchasing to themselves the good opinion of the Christian congregation to which they belonged. And they would have succeeded in this endeavour but for one consideration which they left out of sight. They would have succeeded in winning the esteem of man if they could only have kept God silent. And we also are daily tempted to live for the honour which comes to us from one another, and not for that honour which is of God only. When shall we give up this fatal habit of asking at each turn, What does the world say? what does the world do?--my world, I mean--the world of my family, my friends, my neighbourhood, and inquire rather, Is this right? Does Christ approve? Let me look up to Christ for direction. Let the whisper of His Spirit be my voice of admonition. And let me in all things thank the Lord for giving me warning. (Dean Vaughan.)

The first tare among the wheat

I. How the wicked one sows it.

II. How the Lord of the field plucks it out. (K. Gerok.)

Hypocrites appear after revivals

After a refreshing shower which has made all the flowers to smile till the teardrops of joy stand in their eyes, you will see your garden-paths spotted over with slugs and snails. These creatures lay concealed till the genial rain called them forth to make their slimy way towards, whatsoever they might devour. After this fashion revivals, of necessity, develop hypocrites; yet who would deplore the shower because of the snails, and who would rail at times of refreshing because mere pretenders are excited to make a base profession of a grace to which they are strangers? (C. H. Spurgeon.)

The Divine judgment on duplicity

The Church may defy the malice of her foes, but cannot afford to pass over faithlessness of professed friends. The Jews are borne with; hypocritical pretenders are visited with Divine vengeance. The sin here consisted in false pretence and misrepresentation.

I. The Church is not a pure, unmixed society of perfected believers. Members of the Apostolic Church fell into gross sin. Perfection is not to be looked for in the nursery or school. The Church is a training-ground of the immature, and yet men unreasonably expect perfection.

II. There is no absolute safety in the Church. There is danger necessarily involved in the weakness of all undeveloped life. The Church is not shielded from temptation. Wilfulness may lead to shipwreck of faith. New conditions of life involve new dangers. Let him that thinketh he standeth, etc.

III. Moral dangers may be increased by those who are nearest to us in the relationships of life. A man and his wife joined together in this sin. The perversion of family and social life to the degradation of spirits is not enough considered. If a husband induce his wife or a master his servant to violate conscience, neither need be surprised at reaping bitter fruit.

IV. Wilful sin persisted in by members of the Church involves them in dire and awful calamities. Whose fan is in His hand. (W. H. Davison.)

Ananias and Sapphira

Eden hardly puts forth its flowers before sin enters to cast a blight over everything. The Church is hardly founded before punishment falls on two of its members for their crimes. The fate of Ananias and Sapphira may seem hard. Their sin was not so heinous as some others that went unpunished.

I. Some considerations which serve to mitigate the seeming severity of the punishment.

1. The Church was in its infancy. Influences brought to bear upon it at that time were more effective than later on, when its character was more fixed. A sin was more consequential then. To have permitted Ananias and Sapphira to do wrong with impunity would have soon resulted in the corruption of the whole Church. An example must be made to deter others from repeating the sin.

2. The complete character of the sin is undescribed. Peter twice refers to it as a sin against the Holy Sprat (verses 3 and 9). This would suggest that the main element of the sin lay not in the external act, but in the condition of heart back of it. Sins are like icebergs--the larger part of them is unseen. We must not estimate the sinfulness of Ananias sin by its external impression upon us.

3. The Apostle Peter, in his relations with these unfortunate people, was under the immediate direction of the Holy Spirit. There was nothing of spitefulness or malice in Peters conduct. The will he obeyed was the will of another: The outcome was therefore due wholly to the immediate interposition of God.

4. All life is Gods, who gave it, and who may take it back to Himself whenever and in whatever manner He pleases without doing any injustice to any rights of the creature. That He took the lives of Ananias and Sapphira would have involved no injustice even if they had not sinned.

5. The loss of two lives was a means of saving many more. Others were deterred from sin.

II. The sin itself.

1. The action which turned out to be so wrong originated in a praiseworthy motive. To give up ones property in part or in whole for the helping of the other Christians was a noble sacrifice. The act was praiseworthy.

2. We are led to suspect, however, that their whole hearts were not set on this disinterested view of the matter. They felt the force of others example. The approbation of the Church which followed such gifts was worth securing. There was a considerable enthusiasm aroused in their hearts. They could anticipate the happiness of hearing others praise their noble giving. But their hearts were not truly in the gift. The act conveyed the idea of a higher type of feeling than they really had.

3. The difference of extent between his good feeling and the larger deed was at once filled up by another feeling, a bad feeling. How often in producing good actions are two quantities of diverse kinds thus at work!

4. In the heart of Ananias selfishness grew until it predominated, and correspondingly unselfishness diminished until it was outweighed. The formal act of benevolence of Ananias was a good act, but it was made bad by the preponderance of vanity among the feelings which led to it. He wanted to seem more generous than he truly was. There was more of vanity than benevolence in his gift. He sinned really, therefore, in doing what was formally good.

5. For his act was a falsehood. The two persons were not brought to death for telling a falsehood so much as for acting a falsehood. They pretended to be giving a whole estate when they were giving but a part of it.

6. Their act was purely voluntary. True, Peter recognises the agency of Satan in the matter (verse 3), but this is to be recognised in every sin. He is the tempter. He cannot compel us to sin; he can only suggest. Sin is null and void until of our own volition we affix our sign-manual to it.

7. Hence we are not surprised to find that Ananias and Sapphira were perfectly deliberate in their wrong-doing. Peter said to her, How is it that ye have agreed together to tempt the Spirit of the Lord? (verse 9). That word agreed points to a plan. This is not an instance of a mans yielding to a furious onslaught of temptation when he has let himself be caught unprepared by it. Ananias and Sapphira show a fox-like shrewdness in their sinning. They planned it deliberately, and they carried out their plan. Their sin was not as light as it seems before we analyse it.

III. The bearings of their sin.

1. It immediately affected men. Ananias defrauded his fellows. By not doing as he declared he intended to do he was defrauding others of that which, to be sure, had once been his, but had now, by his own voluntary profession, passed out of his ownership. He virtually acted the part of a thief.

2. His sin was also against God. He lied to the Holy Ghost (verse 3); he tempted the Spirit of the Lord (verse 9). His soul was in a certain relation to God, and every sin of whatever character was a violation of that relation. We owe obedience to God. Duty is obligation heavenward. Sin, whatever it be in act, has its determining element in the heart. It is the hearts rebellion against its obligation to do the will of God. It is an offence against the sovereign Lord.

3. The two are identified; sin against man is sin against God. Ananias lied to the apostles; they were acting under the immediate guidance of the Holy Spirit. Whatever he did toward them he did toward the Spirit which was in them. A man who shoots a prince strikes at a kingdom. Whoever sins against a fellow-man aims a blow at God. Lying, stealing, adultery, murder, are sins against men, but at the same moment they are sins against God. God hides Himself, as it were, in humanity, so that what we do to men we do to God.

4. Ananias sin affected the Church. The importance of Ananias sin is raised to a higher power by the fact that it concerned the welfare of the Church of Christ. His punishment is interpreted by this special bearing of his sin. Sin is thus reduplicated. Every man has special functions and relations, and every sin committed against him passes on and has an unlimited reach in these relations. One man shoots another. He sins against that man. But he does more. He makes a wife a widow; he makes children fatherless; he bereaves parents, relatives, and friends; he removes a man from the community who has a special function in it; he offends against the whole commonwealth, against all humanity indeed. Oh, the awful reach of sin! No man liveth to himself, and no man sinneth to himself.

5. The sin returned upon Ananias and his wife, who connived with him, in terrible retribution. Its wages were paid to the last farthing. As these unfortunate people were carried out to burial how impressive the reply to the hearts question, Does sin pay?

6. Yet this affliction was made to bear good fruit under the providence of God. The effect on the Church was salutary. There were no more Ananiases.

IV. The inferences from this study.

1. Mans accountability for sin. Satan suggests it, but man accepts his suggestion and is responsible for the result.

2. The folly of sin. As we look at Ananias and his wife, with their silly vanity, they seem almost irrational. To sin is truly, according to the plain-spokenness of the Book of Proverbs, to be a fool. To escape it we must be made wise by God.

3. Sin reaches to God. Against Thee, Thee only, have I sinned, and done this evil in Thy sight, says the most heart-searching confession of sin ever penned.

4. The consequences of sin are more than we can anticipate--more as they develop after we have planted them in the field of the worlds life, more as they come back to us in the harvest of retribution.

5. Lying is an especially bad sin. So bad is it, that among sins which specifically exclude from heaven lying is particularly named. God is truth Himself. We are made to be like Him. (D. J. Burrell, D. D.)

Ananias and Sapphira

The question may be asked, Was not this punishment of Ananias and Sapphira too severe? No time was given for repentance; no opportunity was offered for them to consider their transgression, and to cry unto God for pardon. We may find answer to this inquiry, I think, in the following suggestions:--

1. Their sin was an aggravated one. Thou hast not lied unto men, but unto God, were Peters words to Ananias. The peculiar enormity of their sin consisted in its being committed against the Holy Ghost. They knew of the Pentecostal gift; and now they come with a definitely settled purpose to deceive the Spirit of God in the persons of Gods chosen ones, thinking Him to be such a one as themselves. Dr. Lightfoot supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty. Yet he dared thus by dissembling to belie and shame that gift.

2. It was a deliberate sin. It was not committed as the result of a sudden temptation; but these two had consulted together about it, and had entered into a mutual agreement to work this deception upon the apostles and the Church. It was cold-blooded in every respect. There was apparently no necessity laid upon them by outward circumstances. Ananias shows himself to have been by deliberate choice a hypocrite.

3. Sin must have become the settled purpose of their lives. God does not pronounce condemnation unto death for an initial sin or for a series of sins. It is only when the soul becomes saturated with sin, when there is no longer hope of the mans bearing fruit unto righteousness, that God casts him off. It must have been a crisis in their inner lives marking the determination of their souls--a crisis not apparent to men, but open and plain to the eye of God.

4. The severity of this punishment may have been due in a measure to the conditions surrounding the Church at that early period. The Church was in its infancy. We may further learn from this lesson--

(1)That those who presume upon security and impunity in any sinful course are reckoning ignorantly and foolishly. Be sure your Sin will find you out.

(2) It is useless to bring half of self to God in consecration.

(3) The wheat and the tares ever grow together in the earthly Church. (G. C. Osgood.)

Ananias and Sapphira

I. The sins of Ananias and Sapphira. No sin stands alone.

1. There was love of praise.

2. There was covetousness, an inordinate love of money. They clung to their gold.

3. There was lying.

4. There was hypocrisy, the pretence of godliness where none existed.

II. The revelation of Gods character. Every Divine act is a revelation of God. What does this event show?

1. Gods omniscience. He saw the sin, though it was secret.

2. Gods impartiality. He deals with His followers no more leniently than with His enemies when they do wrong.

3. Gods justice.

4. Gods power.

III. The teachings concerning the Church.

1. Its high moral standard. The power of the Church is in its purity. The Church must be better than the world if it is to save the world.

2. Its human imperfection. Let us not expect all the people in the earthly Church to be perfect.

3. Its responsibility. The Church is held to a high account for its members, and must put away every branch which is known to be dead.

Ananias and Sapphira

A well-matched pair, alike in ambition and in falsehood, Ananias and Sapphira. There are thousands of ways of telling a lie. A mans whole life may be a falsehood, and yet never with his lips may he falsify once. There is a falsehood by look, by manner, as well as by lip. There are persons who are guilty of dishonesty of speech, and then afterward say may be, call it a white lie, when no lie is that colour. The whitest lie ever told was as black as perdition. There are those so given to dishonesty of speech that they do not know when they are lying. With some it is an acquired sin, and with others it is a natural infirmity. There are those whom you will recognise as born liars. Misrepresentation and prevarication are as natural to them as the infantile diseases, and are a sort of moral croup or spiritual scarlatina. Then there are those who in after-life have opportunities of developing this evil, and they go from deception to deception, and from class to class, until they are regularly graduated liars.

I. First of all, i speak of aguricultural falsehoods. There is something in the presence of natural objects that has a tendency to make one pure. The trees never issue false stock. The wheat-fields are always honest. Rye and oats never move out in the night, not paying for the place they occupy. Corn shocks never make false assignments. Mountain brooks are always current. The gold of the wheat-fields is never counterfeit. But, while the tendency of agricultural life is to make one honest, honesty is not the characteristic of all who come to the city markets from the country districts. You hear the creaking of the dishonest farm waggon in almost every street of our great cities, a farm waggon in which there is not one honest spoke or one truthful rivet from tongue to tailboard. The tendency in all rural districts is to suppose that sins and transgressions cluster in our great cities; but citizens and merchants long ago learned that it is not safe to calculate from the character of the apples on the top of the farmers barrel what is the character of the apples all the way down toward the bottom. Milk-cans are not always honest. The producer sometimes practically says to the merchant, You get your money easily, anyhow. Does he get it easily? Let those who get their living in the quiet farm and barn take the place of one of our city merchants, and see whether it is so easy. It is hard enough to have the hands blistered with outdoor work, but it is harder with mental anxieties to have the brain consumed. God help the merchants! And do not let those who live in country life come to the conclusion that all the dishonesties belong to city life.

II. I pass on to consider commercial lies. There are those who apologise for deviation from the right and for practical deception by saying it is commercial custom. In other words, a lie by multiplication becomes a virtue. There are large fortunes gathered in which there is not one drop of the sweat of unrequited toil, and not one spark of bad temper flashes from the bronze bracket, and there is not one drop of needlewomans hearts blood on the crimson plush; while there are other fortunes about which it may be said that on every door-knob, and on every figure of the carpet, and on every wall, there is the mark of dishonour. There are large fortunes upon which Gods favour comes down, and it is just as honest and just as Christian to be affluent as it is to be poor. In many a house there is a blessing on every pictured wall, and on every scroll, and on every traceried window, and the joy that flashes in the lights, and that showers in the music, and that dances in the quick feet of the children pattering through the hall has in it the favour of God and the approval of man. But you and I know that there are in commercial life those who are guilty of great dishonesties of speech. A merchant says, I am selling these goods at less than cost. Is he getting for these goods a price inferior to that which he paid for them? Then he has spoken the truth. Is he getting more? Then he lies. But there are just as many falsehoods before the counter as there are behind the counter. A customer comes in and asks, How much is this article? It is five dollars. I can get that for four somewhere else. Can he get it for four somewhere else, or did he say that just for the purpose of getting it cheap by depreciating the value of the goods? If so, he lied. Who would take the responsibility of saying how many falsehoods were yesterday told by hardware men, and clothiers, and lumbermen, and tobacconists, and jewellers, and importers, and shippers, and dealers in furniture, and dealers in coal, and dealers in groceries?

III. I pass on to speak of mechanical falsehoods. Among the artisans are those upon whom we are dependent for the houses in which we live, the garments we wear, the cars in which we ride. The vast majority of them are, so far as I know them, men who speak the truth. I am speaking now of those who promise to do that which they know they will not be able to do. They say they will come on Monday; they do not come until Wednesday. They say they will have the job done in ten days; they do not get it done before thirty. So in all styles of work there are those who are not worthy of their work.

IV. I pass on to speak of social lies. How much of society is insincere! You hardly know what to believe. They send their regards; you do not exactly know whether it is an expression of the heart or an external civility. They ask you to come to their house; you hardly know whether they really want you to come. We are all accustomed to take a discount from what we hear. Social life is struck through with insincerity. They apologise for the fact that the furnace is out; they have not had any fire in it all the winter. They apologise for the fare on their table; they never live any better. They decry their most luxurious entertainment to win a shower of approval from you. On small incomes we want the world to believe we are affluent, and society to-day is struck through with cheat and counterfeit and sham. How few people are natural!

V. I pass on to speak of ecclesistical lies, those which are told for the advancement or retarding of a church or sect. It is hardly worth your while to ask an extreme Calvinist what an Arminian believes. He will tell you an Arminian believes that a man can save himself. An Arminian believes no such thing. It is hardly worth your while to ask an extreme Arminian what a Calvinist believes. He will tell you that a Calvinist believes that God made some men just to damn them. A Calvinist believes no such thing. Then how often is it that there are misrepresentations on the part of individual churches in regard to other churches, especially if a church comes to great prosperity.

VI. Let us in all departments of life stand back from deception. Oh! says some one, the deception that I practise is so small it dont amount to anything. Ah! my friends, it does amount to a great deal. Oh! you say, when I deceive, it is only about a case of needles, or a box of buttons, or a row of pins. The article may be so small you can put it in your vest pocket; but the sin is as big as the Pyramids, and the echo of your dishonour will reverberate through the mountains of eternity. There is no such thing as a small sin. They are all vast and stupendous, because they will have to come under inspection in the day of judgment. My friends, let us make our life correspond to what we are. Let us banish all deception from our behaviour. Let us remember that the time comes when God will demonstrate before an assembled universe just what we are. The secret will come out. We may hide it while we live, but we cannot hide it when we die. (T. De Witt Talmage.)

Privileged with the gospel, but not improved by it

In a room glazed with yellow glass the photographer would get heat and light from the sunshine, but he could not produce a photograph because yellow glass, while it lets in the light and heat of the sun, keeps out the chemical or actinic ray necessary to produce a portrait. And so it is true of many that, while they live in the free light and warmth of the gospel day, while the true Light which lighteth every man that cometh into the world shines upon and all round them, they are not savingly changed, they are not transformed by the light into the image of God. So in the case of Gehazi, Judas, and Ananias, covetousness prevented the shining of the example of those around from converting and blessing the heart.

Hypocrites in the Church

An ingenious attempt to defraud was detected at the United States Mint recently. A package purporting to contain gold grains was delivered there by express from Little Rock. The general appearance of the grains was much like that daily received, and they also bore successfully the acid test. Subsequently a careful analysis was made to ascertain what the article really was and of what it was composed. The result was astonishing, revealing an ingenious device for the deception of parties dealing in gold bullion. The grains were found to be nothing more nor less than steel filings, and to give them the appearance of grains of the precious metal they were covered with fine gold, which was made to adhere by the use of a composition of turpentine. The Church and the world are often similarly imposed upon. Hypocrites are often able to pick up a coating of cant phrases and wear a sanctimonious appearance who are really base metal. Though the deception may succeed here, and for a time, ultimate detection is inevitable.

Fraudulent benevolence

Christians say that they will give a tenth of their incomes, or more, to the work of Christ; and then comes a hard year of tightening in the market. They now think to themselves with a sweet caution, I must retrench in benevolence this season. Sometimes Christians make a show of contribution, but adroitly manage to get back a fair percentage.

The hardship of hypocrisy

Now, half the trouble which many people take to be smooth and worthless impostors in religion would make them genuine Christians. A lie is a great deal harder to tell than the truth. It is actually harder to be a successful hypocrite than to be a successful Christian. In the one case God is continually helping us. In the other case God is hindering us, and all the time is exposing us to detection and disgrace. It is really easier to possess a sincere heart-piety, and to let that inward light shine out naturally from the countenance and the conduct, than it is to go through life wearing the mask of false profession. To be a true Christian is a constant joy. To seem to be one when we are not is to wear a hateful galling yoke of bondage. In order to keep up appearances an insincere professor is incessantly obliged to do many things which are exceedingly distasteful and even loathsome. He must utter many a solemn falsehood which sticks in his throat. He must forfeit all self-respect. He must perform many a penance, and call it a pleasure. He lives in the constant dread that his mask may slip aside and reveal his real character. For no man ever went through a whole false life of professed piety without awakening occasional suspicion of his godly sincerity. Sometimes a sudden emergency jerks the mask aside and exposes the dissembler. Oh! what a wretched life is led by him who, in trying to keep afloat before his fellow-creatures, is constantly striving to caulk up those fatal leaks which he knows are sending him to the bottom! (H. W. Beecher.)

Dangers within the early Church

We have here the first great danger that arose from within the Christian Church. In the foregoing chapter a serious danger arose from without. Two of the apostles were cast into prison. This was the first storm of human rage that broke upon the infant Church, and it passed away, like many a storm of wind upon the tender plants of nature, without doing serious damage. But dangers from within are more to be dreaded. One traitor in the camp is more terrible than a host of enemies. One little worm in the heart of a plant is more destructive than the wildest tempest. Many a noble youth and many a young congregation have been sadly injured by worldly-mindedness. Note--

I. Peter detecting hypocrisy. The sin of these people was the common crime of great profession with little principle and less practice. They wished to be counted generous, while they were really selfish; and seeming to care little for the world, they were intensely ambitious, and anxious to get as much as possible of human praise and worldly commendation. This is an evil against which we have need to watch. Liberality is now fashionable in the Church. A man was famous in ancient times as he laid his axe upon the thick trees of Lebanon, and brought them clown to build the Jewish temple. A man is famous at the present day when he is able to give ten, twenty, fifty, a hundred, a thousand pounds, for the support of public charities or the extension of the gospel. These are noble deeds, which we cordially commend, but it is not impossible that in accordance with the generous fashions of our period many a large gift may be laid upon the altar of benevolence from no higher motive, and with no better purpose, than to stand well in public estimation. When Ananias and Sapphira came into the presence of Peter with their hypocrisy they were detected. Most likely the good Spirit endowed him with the power of discerning evil spirits. Certain it is that God is able to read the heart and motive of every man; and though we may succeed in imposing upon men, we must remember that God looks, with perfect eye, into all our professions, and thoroughly tests their sincerity. Be not deceived; God is not mocked.

II. Peter exposing falsehood. Be sure thy sin will find thee out, is written on one page of Gods Bible and on many pages of Gods providence. The efforts made to conceal a fault enhance its crime, and make the consequences more serious. Sin is often more than doubled before it is detected or checked or punished. He that does one fault at first, and lies to hide it, makes it two. The two or the two thousand faults spring from one. There was a first fault with the man who complained that his iniquities were more than the hairs upon his head.

1. The apostle calls the sin by its proper name, and traces it to its evil source. Why hath Satan filled thine heart to lie? Falsehood for the sake of worldly gain is one of the coolest and meanest crimes which a man is able to commit. The man smiles, and smiles again, to do his villainy. He is not only Satan-taught when his heart is filled to lie, but Satan-like, for every movement is crooked and cunning as the motions of a serpent. We read of Satan, in the days of Job, presenting himself, like an angel of light, with an air of piety, among the sons of God. He told our first parents (Gen_3:5) great lies, which have their counterpart in those which men utter, by speech or action, when they wish their heartless worship to be taken for true devotion; put on a fair robe of friendship to cover the worst of enmity; or condescend to the meanness of a base transaction, as if it were a royal road to wealth, fame, and happiness.

2. Peter also exposed the essence of the crime. It was a daring offence against high Heaven--unto God. These words must have had a startling effect upon the transgressor. We have seen a child suffused with crimson shame and tears of bitter sorrow when caught and, checked in the utterance of falsehood. We have seen a man grow pale as a winding-sheet, struck silent as the dumb, and unable for a time to breathe a word of apology or a prayer for pardon when shown that he had been uttering a list of untruths. You can fancy what a person must feel in an open court, before a crowd of people, when a letter is produced in his own handwriting to show that he has spoken and sworn deceitfully. The man who sows handfuls of falsehood may be expected to reap sheaves of shame and sorrow and suffering. All liars shall have their part in the lake that burns with fire and brimstone, which is the second death.

III. Peter condemning the guilty. His words embodied a severe reproof--Why hast thou conceived this thing in thine heart? The question is sharper than any two-edged sword, and must have cut the guilty man most deeply. He was, no doubt, expecting great praise for his liberality. It was a meeting of the Church, where the apostles were waiting to receive the Christian offerings for the common treasury. Ananias stepped forward with an air of peculiar importance, and when he told of selling the estate and laid down the money he would look for a hearty commendation from Peter and a round of applause from the people. But what is this? Peter looks oppressed with sorrow and displeasure; the people are silent and still. And when the apostle proceeded to describe the sin and curse of falsehood, his condemnation would fall upon the soul of Ananias like a thunderbolt. It did so fall, not from the hand of Peter, but the hand of God, and the deceiver was laid prostrate in the stillness of death. His wife, three hours afterwards, appeared at the place of meeting with similar expectations to those of her husband. She anticipated many tender and hearty greetings from the assembled disciples; but when she entered all was solemnity and sorrow. The poor woman looked round in vain for a smile or sign of approbation. Her husband, too, was absent: none had dared to whisper to her that he was away to his grave; and when Peter asked about the land and its price she was ready to repeat and confirm her husbands falsehood. Foolhardy presumption! Though hand join in hand, the wicked shall not go unpunished. Like Ananias, she must be carried to a dishonoured grave; and in an instant she fell down and yielded up the ghost. Such was the first great danger within the Christian Church. The early Church was delivered by a stroke of judgment that must have clothed every member in sackcloth. We read that when Achan was taken from his tent and stoned for stealing the spoils of Jericho the impression made upon the Israelites was so profound that the scene of execution was named the Valley of Achor; or, the Vale of Sorrow. And here we have the Achor of the Christian Church; for assuredly the apostles and their people would retire from this awful meeting with bitter tears and bleeding hearts to mourn the terrible doom of Ananias and Sapphira. (J. Thompson, A. M.)

A broken vow

I. The character of Ananias and Sapphira.

1. Like ourselves, they belonged to a nation greatly blessed by God.

2. Like us, the heirs of religious memories and influences.

3. Like all of us, believers in the doctrines of Christianity; not infidels.

4. Like many of us, Church members--members of the Jerusalem, pentecostal Church--the Church of James, Barnabas, and Philip, noted for its orthodoxy, faith, and good works.

5. Like many of us, they did not go to the prayer meeting (compare Act_4:31 with Act_5:3). They missed the blessing and exposed themselves to temptation.

6. Like most of us, probably neither very rich nor very poor (Agurs prayer).

7. A harmonious couple (Act_5:9).

(1) Are you helping your husband or wife to heaven or hell?

(2) Marry only in the Lord.

8. On the whole they were very reputable and highly-esteemed disciples.

II. Their temptation.

1. Temptation common to all. Its uses.

2. The particular temptation--a desire to gain popularity without losing their property.

III. Their sin.

1. Lying without speaking; giving a part of the worship of God for the whole.

2. Its essence a broken vow, aggravated by--

(1) Lying;

(2) Irreverence. The guilt of our broken vows aggravated by--

(3) Greater light, and--

(4) Greater mercies.

IV. Their punishment.

1. Sudden death a mercy to those prepared.

2. A blessing to Ananias and Sapphira, because it saved them from a long life of lying and hypocrisy.

3. Why, then, were they slain? Not because their guilt was greater, but--

4. As an example to us: like Nadab and Abihu (Lev_10:1-3), and Uzzah (2Sa_6:1-23.l-9).

Application. Our broken vows.

1. Unpaid subscriptions.

2. As Church officers.

3. As Church members.

4. At baptism.

5. At the Communion table.

6. To dying friends.

7. In sickness. (J. B. Converse.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 5:1-2. But a certain man named Ananias — A professor of the gospel, but certainly not a true believer, for all that truly believed were of one heart and of one soul, Act 4:32. Probably he was not yet baptized, but intended now to offer himself for baptism; with Sapphira his wife — Who concurred with him; sold a possession — So the word κτημα, here used, properly signifies: what sort of a possession it was, we are not informed: for the word χωριον, (used Act 5:8, and rendered land,) does not necessarily mean so, but simply, a place, of any kind, and might be a house or houses. He pretended, it seems, to imitate the zeal and liberality of Barnabas, chap. Act 4:37; and kept back — Greek, ενοσφισατο, fraudulently secreted, or purloined, part of the price — While he brought a certain part, and laid it at the apostles’ feet — Publicly, as if it had been the whole, perhaps saying it was so. It has been supposed by many, that Ananias and Sapphira had consecrated their estate to God by vow, and that they were guilty of the sin of sacrilege. But this is not probable; 1st, Because in all the sales of lands or houses, mentioned in the preceding chapters and here, there is not the least intimation of any such vow. 2d, Peter neither accuses him nor his wife of any such crime, but only of tempting, that is, distrusting and making trial of the wisdom of the Holy Spirit, and attempting to deceive him by an artifice. 3d, The apostle acknowledges (Act 5:3) that the property was his, and at his disposal, before it was sold, and the whole price of it afterward, which could not have been the case, if he had before consecrated it to religious uses. But yet they were guilty of a double fraud; 1st, In presenting this part of the price to the apostles, as if it had been the whole, when, indeed, it was not. 2d, In tacitly signifying hereby that they had now the same right to be relieved from the common stock which others had, as having nothing of their own, when, indeed, they had money which they had kept back.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

IV. PENTECOSTAL CHURCH UNFOLDING IN PENAL POWER.

1. Ananias and Sapphira, Act_5:1-11.

The Spirit of light and love dwelling in this Pentecostal Church is also the Spirit of judgment. And, as the Spirit has now shown its power of love, so in this Church is the very place to show how severe its absolute standard of judgment is. And this is now done in the case of Ananias and Sapphira.

Their offence, according to the average standard of human morality, was not a very heinous one. In performing a large act of charity they had not defrauded anybody of a penny. They had simply retained a part of their own money and then denied the fact. Should a tradesman at the present day, for the sake of an undue credit for liberality, pretend to have donated half his income when he had given only a quarter, it would simply be esteemed a disreputable prevarication, but not sufficiently criminal to be amenable to human law. To worldly men, therefore, the fate of these two persons will ever seem to be unreasonably severe. We reject all naturalistic solutions, such as maintain that the deaths were not miraculous, but the natural effects of terror. Nor is any solution obtained by subdividing the sin into various parts, as some commentators have done, and showing to how many sins it amounted. Nor can any person probably be satisfied unless he can see the validity of the following considerations:

1. The Divine Spirit being present with unparalleled power in the Church, the sin, as Peter says, (Act_5:3-4,) is directly against Him. The sinner comes directly in contact with the pure Absolute, and is tried and executed by the absolute Purity and Law. Now the wonder is, when we realize that Presence, not that any one should be struck dead, but that any one, even the holiest of infirm mortals, should for a moment live. And this is a complete answer so far as any absolute injustice is concerned. Yet the question still remains, Why were these two selected as instances of absolute justice? It is, then, not a question of right or wrong, but of divine propriety. The question is not, Was this dispensation just? for of that there is no doubt; but it is, Why was this particular justice inflicted?

2. The reason for this selection was to present and record at this beginning of the Christian Church a representative and memorial instance of the just doom of the hypocrite. The first Sabbath-breaker; and Achan, the appropriator of a Babylonish garment on the first entrance into Canaan; and Nadab and Abihu at the first founding of the priesthood, were punished with death at a beginning, with absolute justice. This was, in each case, a primordial token, and a declaration to all the future, what, if inflicted with exactness, the true deserts and punishments of the transgressor are. Such inflictions are at start the divine protest against the conclusion that God’s future forbearance towards sin is any contradiction of the fatal desert of sin. They are examples hung up at the commencement, once for all, that the wages of sin is death, a death which it is God’s right at any moment to inflict. Now this present couple were at any rate deliberate, positive, conceited, and intentionally permanent hypocrites. Their death was God’s declaration to all future ages of the true deserts of all deliberate hypocrites in the Church of Christ.

This special punishment was not meted out, therefore, from the fact that these two were sinners above all others. Worse sinners, both in the apostolic and later Church, have lived and died naturally. Simon Magus was a far viler sinner, yet underwent a far milder penalty before this same apostle.

3. Peter’s share in the matter is not that of an originator or proper author of the death of the two sinners, but of a divinely required agent of God. By the extraordinary charism of the discerning of spirits he knows their secret sin; by the inspiration of the indwelling Spirit he knows their doom; by the impulsive command of God he pronounces it. Of the sentence the omnipotent God, is the executioner.

4. Romanists maintain that the act was simply a deed of excommunication performed by Peter, and of the same nature as the destruction of the flesh specified by Paul in 1Co_5:5. And on this Romanism and her Pope have based that terrible right of excommunication before which kings and nations once trembled, by which the fiery and bloody Inquisition was established, and dissenters from Popery, by thousands, have been cruelly murdered. Yet it is no doubt true that apostles were sometimes the required agents of divine infliction, and that St. Paul’s words describe a case like this of Ananias. And thence, after all, we deduce the consoling view that this display of wrath was an infinite mercy. It probably was the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus, 1Co_5:5. We do not, therefore, recognise this as a case of the sin against the Holy Ghost. For not every insult to the Spirit is recognised by the Holy Ghost as the blasphemy against itself. (See note on Mat_12:32.)

1. But—A contrast to the free benefaction of Barnabas is now introduced with a but.

Ananias—The Greek form (shortened into Annas and Latinized by Josephus into Ananus) of Hanan or Hananiah.

Sapphira— Signifying beautiful.

Possession—Namely, a piece of land, Act_5:3.

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

CRITICAL REMARKS

Act_5:1. Ananias.—Perhaps the same name as Ananiah (Neh_3:23) or Hananiah (1Ch_3:21; Jer_28:1; Dan_1:6), translated in the LXX. Ἀνανίας, and signifying the cloud or mercy of God. Sapphira.—Possibly from the Greek σάπφειρος, sapphire, or from the Syriac שׁפּירא, beautiful.

Act_5:2. Kept back part of the price.—Lit. took away for himself from the price, as Achan did of the accursed thing (Jos_7:1); compare Tit_2:10. Privy to it.—Conscious of it to herself—i.e., aware of the reservation.

Act_5:3. Why hath Satan filled thine heart?—Compare the influence exerted by this father of lies (Joh_8:44) upon Judas (Luk_22:3; Joh_13:27). To lie to the Holy Ghost.—Lit. that thou shouldst lie, as regards the Holy Ghost—i.e., with intent to deceive Him, ψεύδεσθαι, with the accusative of the person deceived, as in Deu_33:29; Isa_57:11 (LXX.). Though the purpose was rather that of Satan who had filled Ananias’s heart, than of Ananias himself, yet Ananias’s freedom of will and power of resistance to the tempter is recognised in the question “Why?”

Act_5:4. Was it—i.e., the possession—not thine own? should be, remaining (unsold) did it not remain to thee (as thy possession)? The language shows that the practice of selling private property and casting the proceeds into a common fund was not obligatory on the first Christians as a term of communion. Why?—τί ὅτι = τί ἐστιν ὅτι = quid est quod = cur? Hast thou conceived.—Lit. placed in thy heart; compare Dan_1:8; Mal_2:2. “Satan suggested the lie, which Ananias ought to have repelled; instead of that he put it in his heart” (Alford). Not unto men, but unto God.—(Compare 1Th_4:8.) A weighty testimony to the divinity, as well as personality of the Holy Spirit (compare Mat_28:19).

Act_5:5. Gave up the ghost.—Expired, breathed out his life; used again only of Herod Agrippa (Act_12:23). The phrase occurs frequently in the LXX. Great fear came on all them that hoard these things.—Not merely upon all present (De Wette), but upon all to whom the report came.

Act_5:6. The young, or younger men, were the more youthful members of the assembly (Neander, De Wette, Alford, Hackett, Zöckler, and others) in distinction from the older. There is no need to suppose them a special class of assistants (Kuinoel, Meyer), or that presbyters had already been appointed (Olshausen), although on the ground of this natural distribution of work between the young and old in the common life of the Church, the later official distinction may have arisen (Holtzmann). Wound him up.—συνέστειλαν. I.e., taking συστέλλω to be = περιστέλλω (Eze_29:5, LXX.; Jos., Ant., XVII. iii. 3), wrapping the body up—e.g., in their own mantles (Alford, De Wette); or, perhapes better, adhering to the literal sense of the word, to place together, laying the body out, composing its limbs (Zöckler, Holtzmann), and so making ready for burial. “The speedy burial of the dead practised among the later Jews was unknown in earlier times. See Genesis 23. It was grounded on Num_19:11 ff. The practice was to bury before sunset of the same day” (Alford).

Act_5:7. Three hours after allowed sufficient time for interment.

Act_5:8. So much.—Perhaps pointing to the gold still lying where it had been laid by Ananias.

Act_5:9. To tempt the Spirit of the Lord.—Compare 1Co_10:9. Behold draws attention to the sound of approaching footsteps (Olshausen, Hackett, Holtzmann) although the whole clause may be only a lively or poetic manner of speech (Alford, Zöckler).

Act_5:10. Fell down straightway.—That the deaths of Ananias and Sapphira were designed by the writer as supernatural occurrences cannot be doubted; and that they were so is shown by the impossibility of accounting for them by natural means, such as horror at detection and fear superinduced by Peter’s words. The idea that the story of Ananias and Sapphira, though having a basis in fact, is only a legend, corresponding to the Old Testament narratives of Achan (Joshua 7) and Nadab and Abihu (Lev_10:1-8), and framed for the purpose of supporting the notion that he who is excommunicated must perish bodily (Weizsäcker) may be dismissed as without plausibility.

Act_5:11. The Church, ἐκκλησία. Here used for the first time in the Acts to signify the body of believers who had been called out of the world.

HOMILETICAL ANALYSIS.—Act_5:1-11

The Story of Ananias and Sapphira; or, Hypocrisy unveiled

I. The character and standing of Ananias and Sapphira.—

1. Husband and wife. They stood towards one another in the holiest of natural relations. “Marriage is honourable in all” (Heb_13:4). Happy they in whom the sacred bond of wedlock is cemented by love and religion (Eph_5:25). Had Ananias and Sapphira been like their names, “finer names than Barnabas” (Stier)—he a vessel of the grace of God, and she clear and transparent like the sapphire (see “Critical Remarks”)—all had been well. But, alas! “their souls were not like their names” (Stier), and in them the marriage union, having been perverted to unholy ends, what was meant for a blessing turned out to be a curse. Instead of being helpers of each other’s faith and joy (2Co_1:24), and provoking one another to love and good works (Heb_10:24), they became mutual tempters and confederates in sin. Adam and Eve, if they were the first married couple who conjointly went astray (Genesis 3), have, unhappily, not been the last: witness Abraham and Sarah (Genesis 12, 16); Ahab and Jezebel (1Ki_16:29-33); Herod and Herodias (Mat_14:3).

2. Of good social standing. This was obvious from the circumstance that they possessed a bit of land. Ownership of the soil—whether right or wrong—has always been esteemed a mark of superior position (see Job_22:8-9). The landless have ever been accounted mean, and not unfrequently treated as slaves and chattels. Nor have such ideas been confined to men of the world, but they have been suffered to penetrate even within the precincts of the Christian Church. 2. Of fair Christian profession. “Without doubt,” says Besser, “the Holy Spirit had had His work upon them both. They were both believers, and embraced in the precious word spoken of the multitude of the faithful (Act_4:32). Probably they had made themselves prominent above others through their beautiful gifts (of grace), had prayed with power, and been able boldly to despise the threatenings of the enemy.” Whether this was so or not, unquestionably they belonged to the number of disciples. Having publicly professed their faith in Christ, they had been baptised and received into the Christian community. Whether their so-called conversion dated from the day of Pentecost, or the healing of the lame man, cannot be ascertained. But manifestly they were persons of repute in the congregation. “They had a name to live” (Rev_3:1), whether it was deserved or not.

II. The project and sin of Ananias and Sapphira.—

1. Their project.

(1) Its substance was good—to sell their property, retain part of the purchase money, bring the remainder into the Church, and lay it down at the apostles’ feet exactly as Joses had done. If they had a wish to emulate the man of Cyprus, there would still have been nothing reprehensible in what they proposed to do had they only let the truth be understood that they were contributing not the whole but only a part of their estate.

(2) Its motive was bad—to obtain credit for doing a handsome, generous, self-sacrificing deed of kindness without inflicting on themselves a total loss, to secure for themselves praise to which they were not entitled—viz., for giving all, whereas they were only giving part of their patrimony. In other words, vanity and greed lay at the root of their procedure.

(3) Its execution was clever—the scheme was carried out promptly, soon after it had been conceived, so that no space was left for hesitation which might lead to an alteration in their plans; faithfully, in exact accordance with the prearranged programme, so that little chance was left for miscarrying; conjointly, with the full concurrence of both partners, so that neither could cast the blame of failure upon the other; and publicly, with the knowledge and approbation of the Church, so that all might appear open and above board.

2. Their sin.

(1) In what it consisted. Not in selling the land or in contributing only a portion of the price to the common fund. They need not have sold the land unless they pleased. Nor were they obliged to surrender the whole or any portion of the realised price, if they chose to do otherwise. “There was no law imposing payment and specifying amount” (Binney). All was voluntary. Their transgression lay in pretending to contribute the whole when they were only devoting a part. Deception and hypocrisy were the faults with which they were chargeable.

(2) By whom it was instigated. The nearer motives have been explained. The power behind these was the Devil. Satan had filled their hearts with the desire of gaining reputation as generous and self-sacrificing givers without parting with too much of their property. To the promptings of the arch deceiver they had yielded. Having opened the gateways of their souls at his suggestion, they had soon sunk beneath his sway.

(3) Against whom it was directed. It was a sin against their own souls, against the apostles, against the Church, and even against Christ; but it was chiefly a sin against God and the Holy Ghost. This, according to Peter, formed its main aggravation. Yet it must not be confounded with what is specifically called the sin against the Holy Ghost (Mat_12:32).

III. The detection and punishment of Ananias and Sapphira.—

1. The detection.—This was

(1) unexpected. By Ananias and Sapphira themselves, who, no doubt, never dreamt that any one, and least of all Peter, would get to know of their little plot; but hardly less by the congregation who, it may be imagined, never anticipated that any of their number would be guilty of such a miserable crime. The unexpected, however, is that which mostly happens; nor can evil doers count on a moment of security.

(2) Instantaneous. No preliminary suspicions, or strange surmises, or precognoscing of witnesses, or leading of evidence, was required. At once and on the spot, with the suddenness of a flash of lightning, the secret offence was laid bare. Ananias and Sapphira were hypocrites, and had lied unto the Holy Ghost.

(3) Complete. The whole story was divulged,—the selling of the land, the keeping back part of the price, the concert between the two. Nothing remained concealed from the searching gaze of Peter, whose eyes had been inwardly illumined by the Holy Ghost.

(4) Public. The sin had been conceived in secret, but its exposure occurred in public, according to the saying of our Lord: “There is nothing hid which shall not be manifested,” etc. (Mar_4:22).

2. The punishment.

(1) Sudden. Swift upon the heels of dection followed the infliction of retribution, as it did with our first parents (Gen_3:8), with Cain (Gen_4:9-12), with Judas, Joh_1:18), with Herod (Act_12:23), and as it often does in Providence still.

(2) Severe. “Ananias, hearing Peter’s words, fell down and gave up the ghost” and three hours after, “Sapphira,” entering the congregation, and learning what had happened to her husband, also “fell down immediately at Peter’s feet.” One after the other their bodies were composed for interment, wrapped up in linen, or perhaps in the young men’s mantles, carried forth, and buried. Whether their souls perished with the dissolution of their bodies cannot be told. Charity would incline one to the belief of Augustine that this terrible doom was inflicted on their bodies that their spirits might be saved in the day of the Lord Jesus (1Co_5:5).

(3) Supernatural. The suggestion that Ananias and Sapphira died through shame and the detection of their crime, and fear of the consequences that might ensue to them on its getting known to the community, will not explain the double death in manner and circumstances so exactly alike. Besides, Peter’s language (Act_5:9) shows that both of the deaths were miraculous. To dismiss the whole story as a legendary working up of some simple occurrence connected with Ananias and Sapphira is inadmissible.

(4) Solemnising. It profoundly impressed the whole Church and the outside public, so far as it became known. And no wonder. “When God’s judgments are abroad the inhabitants of the world will learn righteousness” (Isa_26:9).

(5) Sanctioned. By right and justice. Though severe, it was not more severe than the sin deserved (Rom_6:23), or the circumstances of the case demanded. It was needful to check hypocrisy on the threshold of the Church; and if the rigour of Divine vengeance has since then been relaxed, that is not because the sin of hypocrisy has become less hateful in God’s sight (Job_13:13; Job_13:16; Luk_11:44), but because “mercy” has began to “rejoice against judgment” (Jas_2:13).

Learn.—

1. That two actions may be similar in men’s eyes, and yet intrinsically different in God’s. Example: the actions of Barnabas and Ananias.

2. That God will accept no gift for either His Church or His poor of that which hypocrisy and greed leave over. God’s proper portion is the firstfruits.

3. That God still sits over against the treasury of the Church and jealously guards His honour from all reproach that may be cast upon it by His people’s gifts.

4. That no plot can be too secret to escape the all-seeing eye of God.

5. That, though hand join in hand, yet will not the sinner go unpunished.

6. That “not a great and mixed multitude, but the holiness of His people, is pleasing to the Lord of His Church” (Lechler).

7. That Christ’s people should guard themselves carefully against temptations to sin.

HINTS AND SUGGESTIONS

Act_5:1. Ananias and Sapphira; or, the Fearful Perversion of the Marriage State.—This occurs when marriage is—

I. A fellowship of goods and a business transaction, instead of a union of hearts in the Lord.

II. A union to the service of the flesh, the world, and the devil, instead of a pious resolution, “As for me and my house.”

III. A walking together to hell, instead of being helpers together of one another’s joy, and pilgrims towards heaven. Contrast Ananias and Sapphira with Zacharias and Elizabeth.—Gerok.

Act_5:1, with Act_4:3-6. Barnabas and Ananias.

I. Compare.—In being—

1. Men;

2. Professors of Christianity;

3. Givers.

II. Contrast.—In their—

1. Characters. Barnabas, a good man and sincere Christian; Ananias, an insincere disciple and flagrant deceiver.

2. Gifts. That of Barnabas proceeding from Christian love and sympathy, and being complete as well as honest; that of Ananias being inspired by envy and selfishness as well as impaired in its extent, and deceitful in its mode of presentation.

3. Rewards. Barnabas being set upon a pedestal of immortal renown; Ananias being fixed on a pillory of undying shame. Barnabas being promoted to a position of usefulness in the Church; Ananias being punished with instantaneous destruction, and so held up as a warning to future ages.

III. Suggest.—

1. That all who profess faith in Jesus Christ are not sincere disciples.

2. That all gifts to Christ’s treasury are not equally acceptable to Christ.

3. That different destinies await the true and the false professor of religion.

Act_5:3. Man’s Partnership with Satan in his Sins.

I. In connection with lies.—He is a liar, and the forger of lies; the hater of truth and uprightness.

II. In connection with errors.

III. In connection with forms.

IV. In connection with unbelief.

V. In connection with his own original falsehood in Paradise.—H. Bonar, D.D.

Act_5:3-10. Satan and the Holy Ghost.

VII. Satan.—

1. The existence and personality of Satan. Peter did not speak in allegory when he said, “Why hath Satan filled thy heart?”

2. The reality of Satanic influence on the human heart. The sin of Ananias and Sapphira was traced back to the direct agency of the devil.

3. Satanic influence, though undeniable, does not destroy the responsibility of man. Satan can fill no man’s heart against his will.

II. The Holy Ghost.—

1. The divinity and personality of the Holy Ghost. The former implied in the fact that the Holy Ghost could be lied against and tempted; the latter in the title God ascribed to Him (Act_5:4).

2. The access the Holy Spirit has to the human heart. Proved by the inward illumination of Peter as to the conduct of the guilty pair.

3. The perpetual inhabitation of the Church by the Holy Ghost. Ananias and Sapphira imagined they had only their fellow-Christians to hoodwink. Peter explained the aggravation of their sin to lie in this, that it had been committed against the Holy Ghost.

Act_5:5-10 Sudden Deaths.

I. Possible occurrences.—And may be either natural events or supernatural judgments.

II. Impressive spectacles.—Calculated to arrest the careless and render the wicked thoughtful.

III. Solemn lessons.—Teaching all

(1) the nearness of the end, and

(2) the wisdom of being ready.

Act_5:5-11. Church Discipline.

I. Its necessity.—Shown then by the case of Ananias and Sapphira; shown now by the admitted presence in the Church of those who “walk disorderly.”

II. Its authority.—The example of Peter, supported by the teaching of Christ (Mat_18:15-18), Paul (1Co_5:2-7; 2Co_2:6; 2Th_3:6; Tit_3:10), and John (2Jn_1:10).

III. Its effect.—When faithfully and lovingly administered mostly good; if not to the offending party salutary, to the Church and the world mostly impressive and instructive.

Act_5:1-11. The Sevenfold Union of Ananias and Sapphira.

I. United in marriage.—Husband and wife.

II. United in profession.—Both members of the Church.

III. United in liberality.—Both agreed to give a contribution to the Church fund.

IV. United in sin.—Their plot was devised and acted on in concert with each other.

V. United in detection.—Both were found out at the same time and by the same apostle.

VI. United in punishment.—Both were visited with death.

V. United in infamy.—Both serve as a memorial and warning to future ages.

The Love of Money, as exemplified in Ananias and Sapphira.

I. It impaired their Christian characters.—Assuming them to have been genuine disciples, it certainly prevented them from rising to any height in the religious life, if it did not utterly extinguish grace within their hearts. Alongside of the love of Mammon the love of God cannot thrive (Mat_6:24).

II. It maintained its hold upon them, notwithstanding their privileges.—They had probably witnessed the wonders of Pentecost, beheld the healing of the lame man, listened to Peter’s sermons, enjoyed the fellowship of the disciples, perhaps themselves led the prayers of the congregation; and yet this deeply seated vice, the passion for money, kept its ground.

III. It impelled them to a course of heinous sin.—To avarice, to deception, to hypocrisy, to vainglory, to lies, to pretence and ostentation—a pitiable crop of evil to come to harvest in Christian souls. “The love of money is the root of every kind of evil” (1Ti_6:10).

IV. It involved them in an awful doom.—Detection, exposure, death, infamy. “They that will be rich,” etc. (1Ti_6:9). For other examples of the love of money see Simon Magus (Act_8:18-23), the Sorcerers (Act_16:19), Demetrius (Act_19:24-27), Felix Act_24:26).

The sin of Ananias and Sapphira.

I. The character of the sin.—It was not simple falsehood. The common practice of holding it up before children, as an illustration of the guilt and danger of lying, has no warrant to justify it. Their sin was the attempt to deceive and defraud God. Many a man since has ventured upon the same experiment. In every community there are some who are so convinced of the worth of religion that they desire to share in its blessings. They outwardly embrace the Christian faith; they unite with the Church; they are measurably careful in the discharge of routine duties. Neither their conduct nor their neglect is such as to subject them to discipline; and yet, while conceding so much, they are far from having made a complete surrender of themselves to God. Their religious life is a perpetual attempt at con-promise. The bulk of their time and energy is devoted to self and the world; the dust and sweepings are offered to God. Ananias in broadcloth and Sapphira in silk sit in the churches every Sabbath. They call themselves disciples, and pride themselves on their consistency; but both the name they assume and the boast they make is a lie to the Holy Ghost. They keep back a part, and the greater part, of the price of discipleship.

II. The origin of the sin.—In general phrase, we may say that it was due to an evil heart, but its specific root was the love of money. In our day, when men are called to choose between piety and property, there are many who hesitate, prevaricate, and end with a compromise. Multitudes of avowed believers withhold as much as possible of their wealth from God. They are prodigal in their prayers and hymns and exhortations, but close-handed with their money. Like the tree in the ancient legend, which uttered a moan and bled whenever a twig was broken off, those who call themselves Christian men writhe and suffer when forced to anything like a liberal surrender of their worldly substance for the glory of God and the salvation of men. The old poison of avarice is still in the veins of the Church.

III. The discovery of the sin.—It seemed unlikely that the transaction would be made public. Ananias and Sapphira would not circulate the story of what they had done. There was apparently no way in which the affair could become known. So, doubtless, these deceivers reasoned. But there was an uncalculated factor in the equation. There was a spiritual side to the matter which was unreckoned. It affected the kingdom of God as well as the real estate market. It is a truth which men are slow to learn, that there is a Divine detective system in the universe, by whose workings “all things are naked and open to the eyes of Him with whom we have to do.” It is easy to deceive the world. Men may consider us generous, when in reality we are pinched and small in our charities. To God, this world is one vast whispering-gallery, and every sin which men commit reports itself to Him; and “there is nothing covered that shall not be revealed, and hid that shall not be known.” Men cannot measure our consecration to God.

IV. The punishment of the sin.—It was startling and severe. One moment Ananias and Sapphira stood before the apostle in the flush of life and health, with the lie upon their lips; the next they were in eternity, beginning the experience of its unchanging awards. The penalty might be judged extreme for a single sin; but, at the outset of the Christian Church, it was important to emphasise the fact that the liberty of the Gospel was not license. More than that, the sin itself was significant. As the single blossom is evidence whether the stock from which it comes is noxious weed or fragrant flower, so this action was proof of a heart alienated from God in its deepest life and purposes. Such feeling and intention was a hindrance to the kingdom of righteousness. And this punishment was anticipated and representative. The judgment continues to be executed. Men now who attempt to defraud God by their partial consecration, by the much they spend on themselves and the little they devote to Him, are not beaten down as with a lightning-stroke; but, all the same and just as really, they die spiritually. They are dying at the root. The complete loss of spiritual life is only a question of time. Atom by atom their interest in Divine things dissipates; headland after headland of faith sinks into indistinctness in their drift away from them; doctrine and duty lose their hold on their acceptance and conduct; and at last they have a name to live and are dead.—Monday Club Sermons.

Ananias and Sapphira.

I. The sin of Ananias and Sapphira.—It is expressly stated to have been “lying unto the Holy Ghost” (Act_5:3). It will be observed that in Act_5:3-4 the personality and Deity of the Spirit are asserted in an incidental way. Peter varies the charge of lying to the Spirit in the third verse to lying to God in the fourth.

1. Their act was gratuitous.—In the community of goods which prevailed in the infant Church the rights of property were not obliterated; there was no compulsory communism.

2. It was marked by covetousness. There is a strange mingling of discordant elements in their act. They loved the praise of men, and were unwilling to be held in less consideration than Barnabas. But they loved money quite as well, even better. Zeal and faith of some sort led them to profess the name of Christ, but beneath their profession lurked a hateful lust for influence and greed of money.

3. Unbelief also entered into and aggravated their guilt. This had a twofold aspect. Obviously, they distrusted God. We can imagine that the failure of the sustentation-fund was the subject of anxious debate between them. “Suppose this community of goods should become exhausted, what then? Is it not our duty to retain some security against the contingencies of the future?” They feared to endanger their comforts beyond recall; a portion of their property would be safest in their own hands. Moreover, there appears to have been a worse feature than distrust of God in their act. There was the feeling, latent, unconfessed mayhap, that they would not and could not be detected in their deed.

4. The sin was preconcerted. They “agreed together” to deceive the Church and the Spirit in the Church. The plan was concocted deliberately and dispassionately. No doubt they spent much time and thought in working out a device which should save appearances with the Church and gratify their avarice. Together they contrived the pious fraud, and they executed it together. This fact intensifies the criminality of their conduct.

5. The devil’s agency in the sin. “Ananias, why hath Satan filled thine heart to lie unto the Holy Ghost, and to keep back part of the price of the land?” Covetousness and unbelief prompted the deceit, we might be disposed to say. But the apostle saw deeper. He saw that the devil had been joined by this guilty couple. Whether consciously or unconsciously, this wretched pair was assisted by the devil in the attempt to impose upon the Spirit of God. The device which they adopted exposed them to his assaults. Had they been honest with themselves, with the Church, and, above all, with God, they had been kept from the snare of the fowler. Instead, they helped him weave and spread the net in which themselves were taken. Poor victims!

II. Their Punishment.—it was instantaneous. As their sin challenged both the omniscience and justice of God, He at once vindicated the holiness and majesty of His character. Instantly His wrath streamed forth and consumed the guilty couple.

III. The lessons taught by this solemn incident are many—a few of which only may be designated.

1. And mark well the Divine abhorrence of prevarication.

2. The certainty of the exposure of hypocrisy. God will unmask the hypocrite.

3. Religious enthusiasm without grace is dangerous. People run fearful risks when they profess more than their spiritual strength can carry.—W. G. Moorehead, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SECTION II

THE MIRACULOUS AND SUDDEN JUDGMENT WHICH VISITED THE SIN OF ANANIAS AND SAPPHIRA, DELIVERS THE CHURCH FROM A DANGER THAT THREATENED IT IN ITS OWN BOSOM. THE EFFECTS PRODUCED BY THIS EVENT, AND THE INTERNAL PROGRESS OF THE CHURCH, SUSTAINED BY MIRACULOUS POWERS GRANTED TO THE APOSTLES.

Act_5:1-16

______

A.—THE INTERNAL DANGER; IT IS AVERTED BY THE JUDGMENT ON THE SIN OF ANANIAS AND SAPPHIRA

Act_5:1-11

1But a certain man named Ananias, with Sapphira his wife, sold a possession, 2And kept back [purloined] part of the price, his wife1 also being privy to it, and brought a certain part, and laid it at the apostles’ feet. 3But Peter said, Ananias, why hath Satan filled thine heart to lie to2 the Holy Ghost, and to keep back [purloin] part of the price of the land? 4While it remained, was it not [did it not remain, ἔμενε] thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard [listened] these things3 [om. these things]. 6And the young [younger] men arose, wound him up, and carried him out, and buried him. 7And it was about the space of three hours after, when his wife, not knowing what was done [had occurred], came in. 8And [But] Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9Then Peter said4 unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which [who] have buried thy husband areat the door, and shall [will] carry thee out. 10Then fell she down straightway at5 his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11And great fear came upon all the church, and upon as many as heard these things.

EXEGETICAL AND CRITICAL

Act_5:1-2. a. But a certain man, etc.—The narrative concerning Ananias and Sapphira presents a case which is precisely the opposite of that of Barnabas and of many others, who delivered to the apostles the whole amount of the money derived from the sale of their property, Act_2:34-37 (τὰς τιμὰς τῶν πιπρασκομένων, τὸ χρῆμα). Luke presents no reflections on the remote or immediate causes and effects of the events which he relates, but strictly adheres to his practice of simply narrating the historical facts themselves.

b. The bare facts in this case are perfectly intelligible. Ananias, whose wife is fully aware of the plan, sells a piece of land of which he is the owner. We are not told that he sold all his real estate; the original says: ἐπώλησε κτῆμα; in Act_5:3, Peter designated the property sold as τὸ χωρίον, that is, that parcel of land, as to which the actual price that had been paid, was the point in question. Ananias reserves a portion of the money which had been paid to him, and appropriates it to his private use. The remainder he deposits as an offering, like others, at the feet of the apostles, and performs the act at the time when the believers are assembled for the purpose of worshipping God. No intimation is given in the text, whether he secreted only an inconsiderable part, or, as it is more probable, a large sum: the precise amount does not materially affect the moral character of the transaction. That he acted altogether in concert with his wife, and that both had previously arranged the whole plan, are facts that are indicated in Act_5:2, and fully substantiated by the statements furnished in Act_5:8 ff.

c. The internal character of the transaction is more complicated than the facts are that have just been adduced. We may readily assume that the original motive of these persons, when they effected the sale, was praiseworthy; it may have proceeded, in part, from the pleasure with which they contemplated the disinterested and fraternal conduct of others who willingly offered their property when the wants of the brethren called for relief. But when these two persons had actually sold the land, and held the money in their hands, avarice began to manifest its power. They had not set their affections on the land, but the money exercised such an influence on them that they could not resolve to resign the whole, and hence they retained at least a part of it. But they were unwilling to acknowledge this circumstance publicly. They brought the remainder as their offering, declared that it was the whole amount which they had received for the land, and thus assumed the appearance, in the eyes of the apostles and the whole church, of having performed an act of self-denial, charity and brotherly love. This was hypocrisy in its most odious form; the practice of it required the conscious utterance of a lie—a lie addressed not only to men, but also to God. And, further, when they declared that the whole amount of the sale now belonged to the church, and to its poor members in particular, but, at the same time, secretly retained a part of the sum, they were guilty of embezzling, and, indeed, virtually, of stealing money. Now this act was not simply the sin of individuals, but involved the whole church in very great danger. For if such hypocrisy should be practised by others, and if integrity and truth should disappear, the Church of Christ would lose her brightest ornaments, and Pharisaic hypocrisy would be substituted for Christian sanctification. It was, therefore, of vital importance to the Church, that the introduction of an evil of such magnitude should meet with an immediate and effectual resistance.

Act_5:3-4. Why hath Satan, etc.—The sin which threatened to invade the church was repelled, partly by the revelation of the secret transaction, partly by the judgment which instantly succeeded. In the former, human instrumentality was employed, in connection with a divine intimation; the latter was a direct act of God. It was Peter, who unreservedly exposed to Ananias (and also to the church, since the whole occurred when all were assembled, παρὰ τ. πόδ. τ. ̓αποστ., Act_5:2; οἱ νεώτεροι Act_5:6; τὴν ἐκκλ. Act_5:11) the deceitfulness and excessive wickedness of his heart, and the awful enormity of his guilt, Act_5:3 f.; he adopted the same course with the woman, Act_5:9. He severely rebukes Ananias for permitting Satan [as διατί implies (de W.)] to take entire possession of his heart, insomuch that he attempted to deceive the Holy Ghost. He shows him that the lie referred not to men, but to God, whom he attempted to deceive; the sin—Peter continues—was aggravated by the circumstance that he had been perfectly at liberty to retain the property for his private use, or to dispose of the money obtained by the sale, according to his own pleasure. And he also represents to Sapphira, that she and her husband, in accordance with their private understanding, which rendered them doubly guilty (συνεφωνήθη), had tempted the Spirit of the Lord; ψεύσασθαι σε τὸ πνεῦμα τὸ ἅγιον; οὐκ ἐψεύσω ἀνθρώποις, etc. Each of these two constructions [of ψεύδω] furnishes a sense of its own: ψεύδεσθαι with the accusative, indicates the act of deceiving any one by a lie; with the dative, that of uttering a lie in reference to some one [see Robinson’s Lex. ad verb. for the usage of the New Testament and Sept.].—If the agency of Peter had been confined to the mere exposure of the fact that deception had been practised, the question whether he had not ascertained that fact by natural and ordinary means, would be strictly appropriate. But the apostle exposes not only the facts as far as they had actually occurred, but also their remote source, the secret personal motives, the inward frame of mind, the hidden sentiments and characteristic features of the heart; τὴν καρδιάυ σου, Act_5:3; ἔθου ἐν τῇ καρδίᾳ σου, Act_5:4. No interpretation can here be possibly admitted, save one which recognizes that his knowledge was derived from the revelation of God through the Holy Spirit.

Act_5:5. Fell down.—The judgment itself—the immediate fall and death of Ananias, when Peter had addressed him—must be viewed as a direct act of God. For it is entirely inconsistent with the whole spirit of the narrative, to assume (with Heinrichs and others) that the sudden death of the man, and also that of the woman subsequently, was, in each case, occasioned by natural causes, such as the shock which the nervous system sustains (apoplexy) in consequence of fright. But on the other hand, the narrative furnishes as little support for the opinion (of Meyer and some earlier interpreters), that Peter had the immediate death of both persons in view at the time, and was the direct author of it, by an exercise of the miraculous power which dwelt in him. Not a trace of such a purpose appears on the part of the apostle, in the case of Ananias, either in his own words, Act_5:3 ff., or in the historical statement of Luke. And even the declaration of Peter to Sapphira, Act_5:9, (which, as Meyer supposes, would betray a presumptuous spirit, if he were not conscious that the result depended upon the determination of his own will), does not support this opinion: it was simply a prediction to the woman that her own death was at hand, and was not merely suggested by the fate of her husband, but, specially, derived from the inspiration of the Spirit. It was not the apostle, but God, who executed the judgment. The whole event must be regarded as the result of a direct divine interposition, by which a speedy and terrible punishment was inflicted. But neither the original text, nor any of the essential features of the case, forbid us to assign a psychological influence to the words of Peter who publicly unveiled the hidden wickedness, or to admit that those words powerfully affected the moral sense of the two sinners. For the course adopted at the beginning by the latter, demonstrated that they regarded the judgment of the apostles and public opinion in the church, as entitled to the highest consideration: under these circumstances, such an unexpected and complete exposure, and the censure which was publicly pronounced, could not fail to produce a terrible effect. We may recognize such influences, without necessarily incurring the charge of “confounding or halving divine and natural causes.” (Meyer.)

Act_5:6. And the young [younger] men arose.—The corpse of Ananias was at once so arranged as to be conveniently carried away (συνέστειλαν), that is, the limbs, which were more or less extended at the moment of the fall, were first properly disposed. Those persons who removed the two bodies in succession, and interred them in a burial-place lying beyond the walls of the city, are termed by the historian οἱ νεώτεροι, Act_5:6, and οἱ νεανίσκοι, Act_5:10. Some writers (Mosheim: De reb. Christ.; Olsh.; Meyer) suppose that they were regularly appointed church-officers, whose official duty required them to assume a task like the present. But the considerations which are advanced in favor of this view, possess no weight; it is, on the contrary, very doubtful whether, at that early period, any strictly defined office, with the exception of that of the apostles, existed in the church. It was, besides, quite natural and appropriate that the younger men who were present (particularly if the slightest indication had been given that such a service was expected of them,) should voluntarily and promptly come forward and lend their aid.

Act_5:7-10. The circumstance that Sapphira presented herself about the space of three hours after, has led Baumgarten (Apgsch. p. 99) to suppose that her death took place at a second assembly of the church, which, with the former, conformed to the stated hours of prayer among the Jews, between which such intervals of three hours occurred. But the language in Act_5:7 seems rather to imply that the religious exercises had continued during the whole period, and that Sapphira did not attend until three hours had elapsed after her husband’s death. When Peter asked, “Did ye sell the land for this sum of money?” it is very probable that τοσούτου indicates the gesture of the apostle, who pointed to the money which still lay before him, without mentioning the precise amount. [The apostle’s language: “ye have agreed, etc.,” Act_5:9, indicates that he regarded this previous agreement of the husband and wife as a serious aggravation of their sin, as it demonstrated that they had committed it deliberately, and not in haste or through ignorance. (J. A. Alexander).—Tr.]

Act_5:11. And great fear, etc.—Luke mentions, in the case of Ananias, and, again, in that of Sapphira, the impression which the event made on others. The only difference which appears between the two statements, Act_5:5 and Act_5:11, arises from the narrower or wider circle to which he refers. He describes, in the former case, the impressions which the hearers received, who had assembled for the purpose of being taught by the apostles (τοὺς ἀκούοντας without ταῦτα, the genuineness of the latter being doubted by critics). He refers, in Act_5:11, on the other hand, partly to the church, and partly to those who were unconnected with it, but who received tidings of the event. It is worthy of notice that the conception expressed by ἐκκλησία is first of all introduced in the Acts, in the present verse. [The author, who appears to regard the word as having been originally employed by Luke in Act_2:47, (see note 3, appended to that passage), has probably omitted any reference to it here, for the reason that eminent critics have doubted its genuineness.—Tr.] Luke had hitherto spoken of οἱ μαθηταί, Act_1:15; πάντες οἱ πιστεύοντες, Act_2:44; τὸ πλῆθος τῶν πιστευσάντων, Act_4:32. In contradistinction from these forms of expression, which were undoubtedly suggested when the believers were viewed simply as individuals, he now mentions ὅλη ἡ ἐκκλησία as a totality, or as a collective body. We cannot regard it as accidental that the collective conception of the Church, viewed as a distinctly defined whole, should present itself in connection with that event which assumes the character of an august “act of divine church - discipline.” (Thiersch).

DOCTRINAL AND ETHICAL

1. The question of the apostle Peter: “Why hath Satan filled thine heart, etc.?” contains more than one truth respecting Satan. It undeniably teaches, in the first place, the existence and the reality of Satan, that is, of the evil spirit who is the prince of darkness, since it cannot possibly be imagined that the apostle merely spoke in an allegorical manner. The occasion was so grave, his language was so emphatic, and it refers so positively to facts, that mere figures of speech are entirely out of the question.—We have here, in the next place, the evidence, that moral evil does not hold an isolated position in the heart of man, but is closely connected with the kingdom of the Evil One in the invisible world. And precisely the most heinous sins, such as hypocrisy combined with forethought and cunning, or moral evil invested with the most sacred garments of light and truth, are the operations of Satan.—Further, the direct and expressive terms of the apostle assume as an undeniable truth, that the influences and operations of Satan advance by degrees, beginning with scarcely perceptible approaches, until he reaches a point at which he “fills” a heart, that is, takes entire possession of it; and then the awful counterpart to the state described as πλησθῆναι πνεύματος ἁγίουis revealed.—Lastly, the freedom of the will, and the imputability of man’s acts, even in view of the powerful influences of the Devil, are indirectly, but, nevertheless, unmistakably asserted by Peter. For he not only says to Ananias: “Satan has filled thy heart, so that thou hast done this,” but he also asks: “Why was this?” The cause he evidently finds, not in Satan, but in Ananias. The question undeniably means: “Why hast thou permitted—why consented, that Satan should fill thy heart?” The apostle testifies, even if it be but indirectly, that man, if he so wills, can resist the devil (1Pe_5:9; Jam_4:7)—that man is an accountable being, and must bear the guilt, when he abandons himself to satanic influences—and, that Satan never exercises an irresistible power.

2. The words of Peter in Act_5:3-4; Act_5:9, furnish us with most important instructions respecting the doctrine of the Holy Ghost. He views the act of Ananias and Sapphira solely in its relation to the Divine Spirit. He expresses no opinion of it, in so far as it may affect the apostles as individuals, or the Church as a human society, but views the act itself and the sentiments from which it proceeded only in so far as these define the position of the two offenders with respect to the Spirit of the Lord. Their sin is a trespass against the Holy Ghost, a crimen læsæ majestatis committed against the Holy Ghost. Now we have in this procedure of the apostle, essentially and directly, the evidence both of the personality and of the Deity of the Holy Ghost. He says: “Satan hath filled thine heart to lie to the Holy Ghost—thou hast not lied unto men, but unto God—ye have agreed together to tempt the Spirit of the Lord”. But such solemn language, uttered so impressively, and intended to expose promptly and fully the secret guilt contracted by the persons here addressed, cannot consistently receive any interpretation which would assume that the term “Holy Ghost” simply denotes a power or an operation of God (Strauss, Glaubensl. I. 418). The Holy Ghost is here, on the contrary, distinctly assumed to be a Person, with whom men deal uprightly or deceitfully, whom they may put to the test (πειράσαι, Act_5:9), or whom they may attempt to deceive by lying words. Again, Peter bears witness to the Deity of the Holy Ghost when he says: οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ θεῷ, Act_5:4. Meyer makes the remark, it is true, that Ananias had lied unto God by belying His Spirit [virtually saying that the Spirit was ignorant of the fraud (Bengel)]; according to this explanation, θεῷ in Act_5:4 designates, not the Holy Ghost, himself, but God the Father. But the lie of Ananias, when he lied to the Holy Ghost, and when he lied to God, is, unquestionably, one and the same sin (Bengel). But even if we admit the distinction which Meyer makes, one circumstance stands forth preëminently in the whole narrative, which constitutes the heaviest charge brought by the apostle; namely, these two persons had insulted the Holy Ghost, and thus committed, in a direct manner, a grievous and unpardonable sin. The enormity of the guilt is, in this case, proportioned to the majesty and inviolable sanctity of the Spirit as a divine Person.

3. The indwelling of the Holy Ghost. Ananias had persuaded himself that he would not commit a very serious offence, if he should utter a falsehood, since they whom he intended to deceive, were merely human beings. But Peter says: “Thou hast not lied unto men, but unto God,” for in these “men” the Holy Spirit himself has his dwelling. And as it was precisely in divine things that Ananias attempted to corrupt and mislead the Christian conscience and judgment of others, his wicked act was an outrage offered directly to the Holy Ghost; for He imparts all the truth that exists in the convictions of men, He is the author of every holy sentiment, He directs the judgment of believers in divine things, and it was on His work that Ananias attempted to lay a profane hand.—But who are the men, in whose persons the Holy Ghost was insulted? The apostles alone are usually supposed to be meant, but there is not a word in the text which can be adduced in favor of this opinion. It is true that Ananias laid his money at the feet of the apostles, but he had not these alone in view at the time; he intended to influence the opinion and judgment of the whole church. Now the Holy Ghost dwelt, as the narrative has already shown (Act_4:31), not only in the apostles, but also in all the believers; comp. Baumgarten: Apgsch. I. 100 ff.

HOMILETICAL AND PRACTICAL

Act_5:1. Barnabas and Ananias! Two persons may perform the same act, but in the eyes of God it may be far from being the same. Both Cain and Abel brought offerings unto the Lord. Ananias and Barnabas alike sold land for the benefit of the poor.—Ananias in the Pentecostal church! Where there is light, there will also be a shadow. Where God builds a church, the devil builds a chapel at its side. Where the divine householder sowed good seed, the enemy afterwards sowed tares, Mat_13:25.—There was a traitor among the apostles of Jesus, and a hypocrite in the bosom of the primitive church; such a form the visible church at all times assumes. (Starke).—Since both good and evil men are found in the visible church, God has caused a record of good and evil examples to be made—the former being intended to edify, the latter, to warn us. (Quesnel).—“Remember Lot’s wife,” said the Lord, long after her day, Luk_17:32; the same words may be applied to all other pillars of salt which are erected as a warning. (K. H. Rieger).

Act_5:2. And kept back part of the price.—Avarice is a root of all evil [1Ti_6:10], as illustrated in the cases of Judas and Ananias.—Brought a certain part, etc.—Hypocrisy, a besetting sin among believers!—The offering of Ananias demonstrates how little confidence we can place in so-called “good works”.—God will not accept the fragments which avarice and hypocrisy are willing to relinquish; he demands the whole, Mal_1:12 f. (Quesn.).—Ananias and Sapphira probably sold their property more for the sake of avoiding shame, when all others were so liberal, than from any pure and disinterested impulse of their own. (K. H. Rieg.).—Those are wretched beings, who endow a charitable institution only for the sake of gaining honor in the world. (Starke).

Act_5:3. But Peter said, Ananias.—A pastor is not at liberty to behold the sins of his flock with indifference; his motives for lifting up his voice are, I. His love to God, and zeal for His house; II. His anxious care for the souls that are led astray; III. His concern for the welfare of those who may either take offence, or be corrupted by evil examples. (From Apost. Past).—Why hath Satan filled thine heart?—a solemn warning, I. In view of the power of Satan, who not only can influence, but also “fill” the hearts even of Christians by profession; II. In view of the guilt and responsibility of those whom he seduces. “Why” has he filled thine heart? How can the devil seduce him who is guided and controlled by Christ? (Apost. Past.).—A man who intentionally lies, and deceives his neighbor, has already surrendered his heart to Satan; Joh_8:44. (Starke).—And to keep back part of the price.—It is a sacrilegious act when we withdraw from the service of God that which we had resolved to consecrate and give to him, Deu_23:21. (Quesn.).

Act_5:4.—While it remained, was it not thine own?—God desires not our property, but our hearts. (Quesnel).—Why hast thou conceived this thing in thine heart?—It still occurs at times that those who are powerfully moved by the word of the Lord, feel as if he who proclaims that word, well knew and was setting forth all the secret sins and abominations of which they are guilty, when, in truth, he may possibly have never before seen those hearers. Such cases demonstrate the power of the divine word, which is a “discerner of the thoughts and intents of the heart.” [Heb_4:12]. (Apost. Past.).—We may conjecture that if Ananias, or, afterwards, Sapphira, had still cherished in the heart only a faint love of the truth, and could have given an answer to the apostolic question: “Why?” the awful judgment might, in such a case, have been averted. (Rieger).—Thou hast not lied … unto God!—“Grieve not the Holy Spirit of God” [Eph_4:30], who speaks to you, inwardly, in your hearts, and externally, in his word; for, in such a case, you would, I. Offer an insult to the divine majesty of God; II. Pronounce a sentence on yourselves, which would consign the soul and body to destruction.

Act_5:5. Fell down, and gave up the ghost.—Be not deceived, dear brethren; God is not mocked; Gal_6:7. God has not ceased, under the new covenant, to be “a consuming fire, even a jealous God.” [Deu_4:24].—The truth, that the Holy Ghost is true God: I. Awfully demonstrated in the death of Ananias; II. Graciously revealed in the life of those who obey him. (From Apost. Past.).

Act_5:6. Buried him.—It is not inconsistent with divine justice, that those whom it has overwhelmed, should receive the last attentions from men, 1Ki_13:26; 1Ki_13:29. (Starke).—But an honorable funeral does not necessarily imply the salvation of the soul of the deceased!

Act_5:7. About the space of three hours after.—Three hours were given to Sapphira for the purpose of reflecting and changing her course. To one sinner God, in his long-suffering and mercy, grants a longer time for repentance, than to another, Isa_65:20. (Starke).—Not knowing what was done; but she did know that God had threatened in his word to punish the hypocritical and unrighteous. “They have Moses and the prophets; let them hear them.” [Luk_16:29.] (Apost. Past.).

Act_5:8.—Tell me whether ye sold the land for so much?—The woman had not only had a longer time for reflection, but had also found another opportunity, which Peter’s question afforded, for examining her heart and giving glory to God [Jos_7:19]. But as she replied with increased audacity, the sentence which was pronounced, inflicted an additional pang, when she heard of the judgment that had overtaken her husband.

Act_5:9. How is it that ye have agreed together to tempt the Spirit of the Lord?—It is a gross violation of the duties of married life, when the parties agree to do evil.—The iniquitous perversion of the ties of marriage in many families: I. When the marriage is simply a community of goods, a business transaction designed to consolidate wealth, instead of being a union of hearts in the Lord; II. When the union is effected for the purpose of serving the flesh, the world and the devil, instead of being influenced by the holy principle: “As for me and my house, we will serve the Lord” [Jos_24:15]; III. When married life is thus converted into a downward path, conducting both parties to hell, whether it be a hell on earth (domestic strife), or eternal perdition; whereas they should have been partners in every holy joy, and have aided each other in their common efforts to obtain eternal blessedness in heaven.—How is it that ye have agreed?—a solemn question addressed to the conscience of every married believer.

Act_5:10. Then fell she down, etc.—“Thou art not a God that hath pleasure in wickedness.—The foolish shall not stand in thy sight.—Thou shalt destroy them that speak leasing.” Psa_5:4-6. If these two persons suddenly died, when a mere mortal spoke, how shall sinners for one moment endure the rebukes which truth will utter on the day of judgment? 2Th_1:8-10. (Starke).—But if, in the case of Ananias and Sapphira, it was only “for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” [1Co_5:5], then, that day will reveal it. (Rieger). [For another view of 1Co_5:5, see Kling’s exegesis in a subsequent volume of this Commentary.—Tr.]

Act_5:11. And great fear came upon all the church.—The Church was not founded for the purpose of fostering sinful inclinations, or securing impunity for the sinner. (Quesnel).—Divine judgments are intended to awaken a holy fear; yet they are often regarded only with idle wonder, or with levity, or with uncharitableness and self-righteousness!—When the Lord purges his floor, [Mat_3:12], and the chaff is scattered [or burned], his own kingdom sustains no loss, for true believers are then protected and confirmed in the faith. (Apost. Past.).

The sin of Ananias and Sapphira, venial according to the standard of the world, bat heinous in the sight of God: for, I. It was a theft (Act_5:3), proceeding from the love of money, the root of all evil; II. It was a lie and a hypocritical act, an abomination in the eyes of the God of truth (Act_5:3; Act_5:8); III. It was committed intentionally and wantonly (“was it not in thine own power?” Act_5:4); IV. It was committed in accordance with a secret understanding of the two persons, who combined to do evil, in place of addressing to each other’s conscience the words: “How can I do this great wickedness, and sin against God?” [Gen_39:9]. (“How is it that ye have agreed?” Act_5:9); V. It grieved the Holy Spirit of God, who warned, rebuked, and admonished them, not only by the mouth of Peter, but also in their own hearts, as believing members of the Church (Act_5:3-4; Act_5:9); VI. It was an offence to the Church, which should “not have spot or wrinkle, or any such thing” [Eph_5:27], and which just began to exhibit such beauty and vigor in the Holy Ghost (4:32). “Woe to that man by whom the offence cometh!” [Mat_18:7]; VII. It had a tendency to cause the name of Jesus Christ to be blasphemed among the Gentiles.—The first tares among the wheat: I. How the enemy sows them; II. How the householder gathers them up:—The judgment which overtook Ananias and Sapphira, an august example of the procedure of divine justice: I. The summons; it accepts no man’s person [Gal_2:6], but cites alike believers and unbelievers before His tribunal, yea, is even more prompt in the case of the former, who are servants who know their Master’s will; “judgment must begin at the house of God.” (1Pe_4:17); II. The trial; the investigation is rigid, making manifest the counsels of the hearts [1Co_4:5]; III. The sentence of condemnation; divine justice exhibits no weakness, but cuts off a diseased member of the Church, so that the whole body may not perish, and prefers to inflict on the flesh, if the spirit may thereby be saved unto life eternal.—The first case of discipline in the Christian Church, decided by its divine Head: I. The occasion, and the subjects: a stumbling-block in the Church; II. The means and instruments in administering discipline: the words of rebuke pronounced by the ministerial office; III. The object and design of the disciplinary measures: the promotion of the honor of God, by cleansing the Church, enlightening the conscience, and maintaining a salutary fear. (Here, however, the practical application must carefully distinguish between life in this world and its objects, on the one hand, and eternity, on the other).—The divine administration of Church discipline in the case of Ananias and Sapphira—a humiliating lesson for our Church, which dispenses with all discipline: I. The subjects: there, a stumbling-block in the church; here, hundreds and thousands whose cases cannot be reached. II. The agents: there, a resolute and divinely inspired apostle; here, feeble guides and officers of the Church, whom either the Spirit of the Lord has forsaken, or whom the Church does not sustain. III. The effects: there, devout fear and salutary awe; here, levity and ridicule.—[The death of Ananias and Sapphira: I. The circumstances connected with the event; (a) personal history of Ananias and Sapphira (Jews—converts—possessed property—ambitious—selfish—ignorant); (b) their sin (its source, concomitants—form—effects); (c) the penalty (divine interposition—design); (d) effects which it produced. II. Lessons taught by the event: concerning (a) the purity of the Church, as a divine law (sound doctrine—devout sentiments—holy life); (b) the divine attributes; (c) the nature of death (originally a penalty—in Christ alone its nature changed); (d) the accountability of man.—Tr.]

Footnotes:

[1]Act_5:2.—One of the principal MSS., (E), inserts αὐτοῦ after τῆς γυναικός, and has been followed by the text. rec.; the word is, however, a later addition (perhaps repeated from Act_5:1), as well as the words with which, in the same MS., Act_5:1 begins, viz.: ἐν αὐτῷ δὲ τῷ καιρῷ ἀνήρ τις. [Alf., Lach., and Tisch. omit the word, in accordance with A. B. D., and Cod. Sin.—Tr.]

[2]Act_5:3.—[For to lie to, the margin proposes the words to deceive; the former version is preferable; but see the note below.—Tr.]

[3]Act_5:5.—ταῦτα after ἀκούοντας [of text. rec.] is, likewise, an addition found in the same MS., without doubt taken from Act_5:11. [Alf., like Lach. and Tisch., omits it, with A. B. D. and Cod. Sin. (original); a later hand (C) inserted ταῦτα in Cod. Sin.—Tr.]

[4]Act_5:9.—εἶπε is wanting in Cod. Alex. [marked A., as well as in B. D. Cod. Sin.], has a different position in the manuscript of St. Germain (E), and is exchanged by Origen for φησίν; it was, without doubt, not in the text originally, as several MSS. testify. [The MS. usually designated by the capital letter E, (the four Gospels) is Codex Basileensis; but two others, Codd. Laudianus and Sangermanensis, also receive the same designation. The last, the one meant by the author, derives its name from the monastery of St. Germain-des-Prés, in Paris, where it was deposited before its removal to Petersburg; it is regarded as a copy of D.—The verb is omitted after Πετ. by Lach., Tisch., and Alf.—Tr.]

[5]Act_5:10.—πρὸς τοὺς πόδας; other readings are: παρὰ [text. rec. with E.], ἐπὶ, ὑπό [with minuscules]; πρὸς is better sustained than the others [adopted by Lach., Tisch., and Alf. with A. B. D. and Cod. Sin.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 5

1. Ananias and Sapphira (Act 5:1-10).

2. Signs and wonders by the Apostles (Act 5:11-16).

3. The second arrest of the Apostles and their Deliverance (Act 5:17-25).

4. Before the Council (Act 5:26-33).

5. Gamaliel’s Advice (Act 5:34-39).

6. The Apostles beaten and dismissed (Act 5:40-42).

With this chapter the scene changes. Beautiful is the ending of the previous chapter, Barnabas having sold his land, laid the money at the feet of the Apostles. He gave by it a striking testimony how he realized as a believing Jew his heavenly portion, by giving up that which is promised to the Jew, earthly possessions.

Our chapter begins with the significant word “But.” It is the word of failure and decline. All was evidently perfect; nothing marred the precious scenes of fellowship--”but,” and with this little word the story of evil begins. The enemy seeing himself so completely defeated by his attacks from the outside now enters among the flock and begins his work within.

Ananias and Sapphira were lying to the Holy Spirit. Swift judgment followed as to their earthly existence. They were cut off by death. The sin they had done was “a sin unto death” and the sentence, physical death, was immediately carried out. Peter is still in the foreground. We must remember here the words of the Lord which He spake to Peter, after this disciple had confessed Him as Son of God. “And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven” (Mat 16:19). The same words concerning binding and loosing the Lord addressed to all the disciples (Mat 18:18). The binding and loosing refers to discipline on earth. It has nothing whatever to do with forgiveness of sins or eternal salvation. Peter here exercises this authority, it was the first discipline. We must likewise remember that these events happened on Jewish, on kingdom ground. The witness was still to the nation. The sudden judgment which came upon Ananias and Sapphira was a strong witness to the nation that the Holy One of Israel, Jehovah, dwelt in the midst of this remnant, who believed in the One whom the nation had rejected. When the kingdom is established on earth and the Lord Jesus Christ rules in righteousness, then, no doubt, every sin will be swiftly judged by death.

Great things followed. Their habitual place seems to have been in Solomon’s porch. No one dared to join them. They held the position of authority. Though they had been forbidden the public ministry they are back in a prominent place. The people magnified them too. Then another result was that more believers were added. Added to what? The First Hebrew Christian Church of Jerusalem? The First Jewish Christian Society? No. They were added to the Lord. The sinner believing is saved, receives the Holy Spirit, is joined to the Lord, becomes one spirit with the Lord, a member of the body of which He is the Head. Signs and wonders were done by the Apostles. The sick were healed, unclean spirits were driven out. Multitudes of people from the surrounding country flocked to Jerusalem, bringing their sick, and they were all healed. They waited even in the streets for the time when Peter walked along so that his shadow might fall on some of them. These were great manifestations of the power of God. The words spoken by the Lord were then fulfilled. They did the works He did. These signs and wonders, however, are nowhere mentioned as to their permanency throughout this age. They were only for the beginning of this age; after the Gospel of Grace and the mystery hidden in former ages had been fully made known they disappeared.

All the Apostles were then arrested and Put into the common prison. During the night an angel of the Lord opened the prison door and led them out. Such a manifestation was perfectly in order at that time, and fully corresponds with the other kingdom characteristics in the beginning of this book. But these supernatural manifestations have ceased. Peter once more with the other Apostles bears witness to the resurrection and exaltation of the rejected Christ. On the advice of Gamaliel they were released after they had been beaten. With rejoicing that they had been counted worthy to suffer shame for His Name, they departed and continued in their great ministry.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Act 5:1-11

From the conduct of Ananias and Sapphira we see:—

I. The vital difference between the spirit and the fashion of Christianity. (1) We may imitate Christ, yet not know Him after the Spirit. (2) We may mingle with Christians, and yet know nothing of the spiritual power of Christianity.

II. The fatal temptation to give the part as the whole.

III. The concealed sin, as well as the public iniquity will be followed by the judgment of God. (1) There is yet to be a reading of hearts. (2) Not only what we have done, but what we have left undone is to be judged. (3) Sins which apparently do no harm to society, are to be punished.

Parker, City Temple, vol. ii., p. 124.

Act 5:3

I. The facts which are here related should lead us to rejoice with trembling. We are members of a Church which is the body of the Lord Jesus Christ, and in that Church the Lord lives and operates with all the fulness of His power. Coming to that Church, we come in contact with a living force, with the breath of an Almighty Spirit, with a Divine inbreathing, which sweeps over the sensitive waters of the soul, either to freshen it to new life, or to involve it in the darkness and tumult of a destructive storm. But while this fact should teach us to be humble, let it rejoice us to know that this spirit, this Divine principle, is the secret of the Church’s unassailable strength. It is by reason of this that the mightiest powers of the world have assailed the Church vainly from age to age. It were easy to throw down the walls of this magnificent temple; it were easy to raze to the earth all the noble and stately buildings which the self-denying faith of our forefathers raised to the glory of God; but it were impossible, not only to dry up, but even to reach the sacred Fountain of the Church’s life. Nothing can destroy the Church of Christ; nothing can touch her life; and when to such a purified and sanctified Church the armies of aliens are pressing in on every side, in the confident expectation that they have only to strike the death-blow, what shall they find?—an empty shrine in the despoiled and enshrouded tabernacle? Nay, but the intolerable glory of God, which shall burst forth like a destroying flame from the desecrated holy of holies.

II. Though this may be an encouraging thought to the Christian, it is naturally suggested to us that it would probably cause the worldly, the careless and unconverted to feel that it were best to get as far as possible out of reach of such a formidable power, as far as possible to ignore its existence. But can we? Can the most careless and hardened among us be altogether as the heathen? There is a worse punishment than the temporal death-stroke of Ananias; there is an eternal death, in which the stroke shall be apportioned, not according to a man’s knowledge, but according to a man’s privileges, not according to what he has known and believed, but according to what he might have known and believed, if he had used to the utmost of his power those privileges which were afforded to him. If then you would not be found out to your everlasting shame, come to the Lord Jesus Christ.

Bishop Moorhouse, Penny Pulpit, No. 133.

References: Act 5:1-11.—Homilist, 2nd series, vol. iv., p. 205. Act 5:2.—Outline Sermons to Children, p. 216. Act 5:3.—Parker, City Temple, 1871, p. 429. Act 5:12.—Clergyman’s Magazine, vol. v., p. 32. Act 5:12-16.—Homilist, 3rd series, vol. iv., p. 127. Act 5:12-42.—J. Oswald Dykes. Preacher’s Lantern, vol. iv., p. 577.

Act 5:15

St. Peter’s Shadow

I. The first idea suggested by the text is that of a superstitious reliance of the multitude upon the person of St. Peter, operating as a charm upon those brought into juxtaposition with him. They had seen his word and his touch potent to relieve sickness and impart strength. These effects seemed to place St. Peter and all that appertained to him entirely above the commen world. They stayed not therefore to reflect and reason. They passed, in their unthinking enthusiasm, to an exaggerated estimate of the Apostle as the fountain head of health and life, from whom, as from the unconscious sun, radiated a virtue to heal of his peculiar infirmity whosoever stepped within his shadow. It is not difficult to identify the error into which these people fell. They degraded God’s grant of miracle to the Apostles, as responsible agents, into a magical influence seated in their bodies. That, however, which God saw to commend amid much worthy of rebuke, was the simple but intense faith which these persons manifested in the Divine power working amongst them. The early disciples, in the earnestness of their belief, sank into a superstitious notion of miraculous virtue attaching itself to unconscious things—a cloth, a shadow. We, in our slowness to look beyond the material universe, are in peril of denying the reality of a spiritual world intersecting at every point our own, of questioning the verity of all influences which we can neither calculate nor trace.

II. Note the manner in which God met this childlike faith of these primitive Christians. It is not distinctly stated that where the shadow of Peter fell sickness vanished and the hues of health returned; but the tone of the narrative implies as much. And, if so, then the miracle assumes a very peculiar character. God throws His power into the impotent sign which man has devised. These people fancied that the Apostle’s shadow would be their cure; God meets them half-way and invests that shadow with an efficacy which in itself it had not, making it, to those who believed, the instrument of health and strength. Almighty love overflows the prescribed channels, and, in condescension to the creature’s infirmity, heals him in his own way. It is not a knowledge of mysteries, but an intense childlike faith in Himself, as the Fountain of all good, that God prizes. There is no error of understanding which can hinder the outgoings of Divine compassion to those who, in whatever depth of ignorance, lift up their souls to Him.

Bishop Woodford, Sermons on Subjects from the New Testament, p. 79.

We all exert unconscious influence, and thus, even in our spheres of secular life, we affect one another. (1) Our voluntary efforts are only occasional and interrupted, while our unconscious energy is everywhere operative and constant. (2) Our constant and silent energy is most expressive of our real character, and therefore comes most into the sphere of what we call moral influence, which is always the most important. Consider this thought in its practical applications.

I. It should impress us with a sense of the importance of human life.

II. Even for the unconscious influence of such a life we are solemnly responsible.

III. Surely death does not destroy all the unconscious influence of human shadows.

C. Wadsworth, Preacher’s Monthly, vol. iv., p. 1.

References: Act 5:15.—Contemporary Pulpit, vol. v., p. 61. Preacher’s Monthly, vol. iv., p. 1. Act 5:17-32.—Homilist, 3rd series, vol. iv., p. 190. Act 5:19, Act 5:20.—W. J. Henderson, Christian World Pulpit, vol. xxvii., p. 275. Act 5:20.—J. Natt, Posthumous Sermons, p. 50. Act 5:29.—Preacher’s Monthly, vol. ix., p. 326. Act 5:31.—Spurgeon, Sermons, vol. xxii., No. 1301; Ibid., Morning by Morning, p. 113; Preacher’s Monthly, vol. x., p. 106; E. Cooper, Practical Sermons, vol. i., p. 160. Act 5:31, Act 5:32.—T. Hall, Christian World Pulpit, vol. xxviii., p. 270. Act 5:33-42.—Homilist, 3rd series, vol. iv., p. 252.

Act 5:34

I. In the New Testament, Gamaliel appears twice, and both times in the most interesting way. First, he is the teacher of St. Paul, and so we are constantly led to speculate as to what part of his great pupil’s character is due to him; and in the second place, when the Apostles were arrested very soon after the Pentecost for preaching Christ in Jerusalem. Gamaliel, a member of the Sanhedrim, before which they were brought for trial, uttered a memorable plea for toleration and delay of judgment. In the light of all the facts about him, it is not hard to see what sort of a man Gamaliel was. He was a great teacher and a great preacher of toleration. The scholar of truth must trust truth; that is Gamaliel’s ground. The man of mere affairs may be a bigot, but not the scholar; the student must claim for himself and for all men, liberty.

II. There are some men whose whole influence is to keep history open, so that whatever good thing is trying to get done in the world can get done; not the doers of great things, but the men who help to keep the world so truly poised that good forces shall have chance to work. These words of Gamaliel seem to point him out as being such a man. To him, evidently, surrounding all that man does—behind it and before it, and working through it—there is God. And with God are the final issues and destinies of things. Work as man will, he cannot make a plan succeed which God disowns; work as man will, he cannot make a plan fail which God approves. That is a noble and distinct faith. It is stepping across the line between fear and courage, between restlessness and peace, between intolerance and charity, when a man thoroughly, heartily, enthusiastically, enters into that faith, when he comes to really believe that with all his heart and soul. These words of Gamaliel are the words of all really progressive spirits. The final glory of Gamaliel lies there. He believed that God was the only life of this world, that all who did not live in Him must die. We do not know whether Gamaliel became a Christian before he died, whether in this life he ever saw that the true light which these poor prisoners adored was true and gave himself to Christ. But at least we know that if we have rightly read his character and story, he made the Christian faith more possible for other men, and he must somewhere, sometime, if not here, then beyond, have come to the truth and to the Christ Himself.

Phillips Brooks, Sermons in English Churches, p. 243.

References: Act 5:38.—Three Hundred Outlines on the New Testament, p. 110; S. Macnaughton, Real Religion and Real Life, p. 309; C. P. Reichel, Church of England Pulpit, vol. x., p. 337; Phillips Brooks, Ibid., vol. xxi., p. 279. Act 5:38, Act 5:39.—Ibid., Contemporary Pulpit, vol. iv., p. 54; Ibid., The Anglican Pulpit of To-day, p. 397. Act 5:41, Act 5:42.—C. J. Vaughan, Church of the First Days, vol. i., p. 204. Act 5:42.—Spurgeon, Sermons, vol. vii., No. 369; Contemporary Pulpit, vol. vii., p. 180; Homiletic Magazine, vol. vii., p. 327; H. W. Beecher, Christian World Pulpit, vol. ix., p. 232; vol. xxviii., p. 357; v.—Clergyman’s Magazine, vol. i., p. 285.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

5:1-11 Luke is fond of balancing a positive example with a negative example. He has just recorded the remarkable story of Barnabas (4:36-37). Now Luke presents the opposite conduct of Ananias and Sapphira, who were tempted by the desire to be held in high regard. Ananias had not been forced to sell his property or to give the proceeds away. The couple’s sin was in their pretense and deception.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 5:1. Ἀνανίας σὺν Σαπφείρῃ, Ananias with Sapphira) Names expressing grace and beauty, but attached to persons whose principles were bad.

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

Act_5:1-10. Ananias (חֲנַנְיָה, God pities; Jer_28:1; Dan_1:6; LXX. Tob_5:12[163]) and Sapphira, however, acted quite otherwise. They attempted in deceitful hypocrisy to abuse the community of goods, which, nevertheless, was simply permissive (Act_5:4). For by the sale of the piece of land and the bringing of the money, they in fact declared the whole sum to be a gift of brotherly love to the common stock; but they aimed only at securing for themselves the semblance of holy loving zeal by a portion of the price, and had selfishly embezzled the remainder for themselves. They wished to serve two masters, but to appear to serve only one. With justice, Augustine designates the act as sacrilegium (quod Deum in pollicitatione fefellerit) and fraus.

The sudden death of both is to be regarded as a result directly effected through the will of the apostle, by means of the miraculous power imparted to him; and not as a natural stroke of paralysis, independent of Peter, though taking place by divine arrangement (so Ammon, Stolz, Heinrichs, and others). For, apart from the supposition, in this case necessary, of a similar susceptibility in husband and wife for such an impression of sudden terror, the whole narrative is opposed to it; especially Act_5:9, the words of which Peter could only have uttered with the utmost presumption, if he had not the consciousness that his own will was here active. If we should take Act_5:9 to be a mere threat, to which Peter found himself induced by an inference from the fate of Ananias, this would be merely an unwarranted alteration of the simple meaning of the words, and would not diminish the presumptuousness of a threat so expressed. Nearly allied to this natural explanation is the view mingling the divine and the natural, and taking half from each, given by Neander (the holy earnestness of the apostolic words worked so powerfully on the terrified conscience), and by Olshausen (the word of Peter pierced like a sword the alarmed Ananias, and thus his death was the marvel arranged by a higher disposing power). But this view is directly opposed to the contents and the design of the whole representation. According to Baur, nothing remains historical in the whole narrative except that Ananias and his wife had, by their covetousness, made their names so hated, that people believed that they could see only a divine judgment in their death, in whatever way it occurred; all the rest is to be explained from the design of representing the πνεῦμα ἅγιον as the divine principle working in the apostles. Comp. Zeller, who, however, despairs of any more exact ascertainment of the state of the case. Baumgarten, as also Lange (comp. Ewald), agrees in the main with Neander; whilst de Wette is content with sceptical questions, although recognising the miraculous element so far as the narrative is concerned. Catholics have used this history in favour of the two swords of the Pope.

The severity of the punishment, with which Porphyry reproached Peter (Jerome, Epp. 8), is justified by the consideration, that here was presented the first open venture of deliberate wickedness, as audacious as it was hypocritical, against the principle of holiness ruling in the church, and particularly in the apostles; and the dignity of that principle, hitherto unoffended, at once required its full satisfaction by the infliction of death upon the violators, by which awe-inspiring act of divine church-discipline (Thiersch, Kirche im apost. Zeitalt. p. 46), at the same time, the authority of the apostles, placed in jeopardy, was publicly guaranteed in its inviolableness (ut poena duorum hominum sit doctrina multorum, Jerome).

ἐνοσφίσ.] he put aside for himself, purloined. Tit_2:10; 2Ma_4:32; Jos_7:1; Xen. Cyr. iv. 2. 42; Pind. Nem. vi. 106; Valck. p. 395 f.

ἈΠῸ Τ. ΤΙΜῆς] sc. τι. See Fritzsche, Conject. p. 36; Buttm. neut. Gr. p. 139 [E. T. 159]. Comp. Athen. vi. p. 234 A: νοσφ. ἐκ τοῦ χρήματος.

[163] It may, however, be the Hebrew name עֲנַנְיָה (Neh_3:23, LXX.), i.e. God covers.The name Σαπφείρη is apparently the Aramaic שפירא, formosa. Derived from the Greek σάπφειρος, sapphire, it would have probably been Σαπφειρίνη.

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 5:1 . Ἀνὴρ δέ τις : in striking contrast to the unreserved self-sacrifice of Barnabas, St. Luke places the selfishness and hypocrisy of Ananias and Sapphira. It is in itself no small proof of the truth of the narrative, that the writer should not hesitate to introduce this episode side by side with his picture of the still unbroken love and fellowship of the Church. He makes no apology for the facts, but narrates them simply and without comment. Ἀνανίας written in W.H [168] (so Blass) Ἁ ., prob. Hebrew חֲנַנְיָה = Hananiah= to whom Jehovah has been gracious (the Hebrew name of Shadrach, Dan 1:6 , LXX, Jer 28:1 , Tob 5:12 , (Song of the Three Children, ver. 66) (Lumby, but see also Wendt, note, in loco ). Σαπφείρῃ , so also W.H [169] , either from σάπφειρος ( σάμφ ., so here Σαμφ ., [170] *, Blass), a sapphire, or from the Aramaic שַׁפִּירָא , beautiful. The latter derivation is adopted by Blass ( Grammatik des N. G. , p. 8), and Winer-Schmiedel, p. 76. It is declined like σπεῖρα , μάχαιρα , Act 10:1 ; Act 12:2 , etc., in N.T., and so makes dative ῃ , Winer-Schmiedel, pp. 80, 93, and Blass, u. s. κτῆμα = χωρίον , Act 5:3 : but may mean property of any kind. It is used in the singular several times in the LXX, as a possession, heritage, etc., Job 20:29 , Pro 12:27 ; Pro 31:16 , Wis 8:5 , Ecclus. 36:30, 51:21, etc.

[168] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[169] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[170] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

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

Act 5:1-11. ACCOUNT OF ANANIAS AND SAPPHIRA

The narrative with which this chapter commences is one which none but a veracious narrator would have inserted where it stands. The last chapter concludes with a description of the unity of heart and soul which prevailed among the brethren, and expressly notices that all were filled with the Holy Ghost. But as among the twelve Apostles there was a Judas, so into the infant Church there had intruded two at least whose professions were not sincere, and who were unworthy of the gifts of grace which, with the rest, they had received.

We cannot but be surprised that persons like Ananias and Sapphira should have thought it worth while to act as they did. Why join the Christian community at all? Or why not leave it when they found what was required of them? But there is in some characters an innate and incorrigible duplicity. It is clear that there must have been a strong conviction of the truth of Christianity.

The offence of Ananias and Sapphira shewed contempt for God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation, and to those who, likewise filled with the Spirit, knew all that had been done and why it was done, there is no shock produced by the terrible doom of the sinners. Nor is any language employed in the narration but the simplest and plainest. A late compiled story would have enlarged and spoken apologetically on the reasons for such a judgment, and would not have presented us with a bare recital of facts without comment.

1. Ἀνανίας. The name was common. See Act 9:10-17; Act 23:2; Act 24:1. It is the same as Hananiah, Jer 28:1; Dan 1:6-7, &c., where it is the Hebrew name of Shadrach, which is spelt Ananias in the Benedicite, and that form of the name is found Tob 5:12. It signifies ‘one to whom Jehovah has been gracious.’

Σαπφείρῃ. The name is probably derived from σάπφειρος, sapphire, the precious stone so called. Similar derivations may be found in Beryllus (βήρυλλος), and the more common name Margaret (μαργαρίτης), though the latter may have gone through more than one stage in its passage from a common noun to a proper name.

κτῆμα. In Act 5:3 it is called χωρίον, a piece of land, but the word may be applied to any kind of property. It is used (Mat 19:22) of the young man who had ‘great possessions.’ The LXX. use it (Hos 2:15) of vineyards.

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.

Chap.

5:1-11.] The history of Ananias and Sapphira. This incident, though naturally connected with the end of the last chapter, forms an important independent narrative.

1.] Ἀνανίας, עֲנַנְיָה, Neh 3:23, or חֲנַנְיָה, Dan 1:6, in LXX: also 1Ch 3:21, al.= The cloud of God, or The mercy of God.

Σαπφείρῃ, perhaps from the Greek σάπφειρος, sapphire, or from the Syriac שפירא, beautiful (Grot.).

The crime of these two is well described by Meyer: ‘By the sale of their field, and the bringing in of the money they in fact professed to give the whole price as a gift of brotherly love to the common stock: but their aim was to get for themselves the credit of holy love and zeal by one portion of the price, whereas they had selfishly kept back the other portion for themselves. They wished to serve two masters, but to appear to serve only One.’

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

Luke showeth by contrary examples, how great a sin hypocrisy is, especially in them which under a false pretence and cloak of zeal would seem to shine and be chief in the Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples that they came up to that perfection which Christ recommended to the rich young man - they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here,

I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; they may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair show in the flesh with it, and so would mock God, and deceive others, when they knew they could not go through with the Christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of. 2. That they were covetous of the wealth of the world, and distrustful of God and his providence: They sold their land, and perhaps then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but, when the money was received, their heart failed them, and they kept back part of the price, (Act 5:2), because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; though now all things were common, yet it would not be so long, and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon - God, by bringing part of the money to the apostles' feet, and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so they were found faulty, Hos 10:2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and, if they had been thorough-paced Christians, they would not have detained part of the price. 3. That they thought to deceive the apostles, and make them believe they brought the whole purchase-money, when really it was but a part. They came with as good an assurance, and as great a show of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.

II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it, He, without any enquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays a load upon him for it, showing it to him in its own colour, Act 5:3, Act 5:4. The Spirit of God in Peter not only discovered the fact without any information (when perhaps no man in the world knew it but the man and his wife themselves), but likewise discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bidden him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here showed him,

1. The origin of his sin: Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart.

2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart.

(1.) The phrase which we render lying to the Holy Ghost, pseusasthai se to pneuma to hagion, some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); yet he durst thus, by dissembling, belie and shame that gift. Or thus; Those who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness that he was not under the influence of the good Spirit at all; for, had it been his work, it would have been perfect. [2.] That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were entrusted with (which was a base suggestion, as if they were false to the trust reposed in them), or by an assurance that they could not discover the fraud. He belied the Holy Ghost when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost might as easily be imposed upon as other men; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? Kg2 5:26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer 5:11, Jer 5:12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See Co1 12:8-11. Those that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice - that say they are moved from above when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.

(2.) But we read it, to lie unto the Holy Ghost, which reading is countenanced by Act 5:4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie: or perhaps he said nothing; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Pro 25:14), we must not boast even of a true gift, which is the meaning of our Saviour's caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, Act 5:4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. "Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."

3. The aggravations of the sin (Act 5:4): While it remained, was it not thine own? And, after it was sold, was it not in thine own power? Which may be understood two ways: - (1.) "Thou wast under no temptation to keep back part of the price; before it was sold it was thy own, and not mortgaged nor encumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou was a transgressor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver (Co2 9:7), and Philemon must do a good work, not as it were of necessity, but willingly, Plm 1:14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have pretended to do the good work than thus to do it by the halves. "When it was sold, it was in thine own power; but it was not so when it was vowed: thou hadst then opened thy mouth to the Lord, and couldst not go back." Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother whose own the child was not, would take up with a half; but God will have all or none.

4. All this guilt, thus aggravated, is charged upon him: Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz, not wearying men only, but wearying my God also! Isa 7:13. And Moses upon that of Israel, Your murmurings are not against us, but against the Lord! Exo 16:8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.

III. The death and burial of Ananias, Act 5:5, Act 5:6.

1. He died upon the spot: Ananias, hearing these words, was speechless, in the same sense that he was who was charged with intruding into the wedding feast without a wedding garment: he had nothing to say for himself; but this was not all: he was struck speechless with a witness, for he was struck dead: He fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it is probable that he did, for to Sapphira his wife Peter particularly spoke death, Act 5:9. Some think that an angel struck him, that he died, as Herod, Act 12:23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convicted of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles. As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns. This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for, if they could not by the Spirit discover this fraud, how could they by this Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers should be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth commandments were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established. The doing of this by the ministry of Peter, who himself with a lie denied his Master but a little while ago, intimates that it was not the resentment of a wrong done to himself; for then he, who had himself been faulty, would have had charity for those that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted.

2. He was buried immediately, for this was the manner of the Jews (Act 5:6): The young men, who it is probable were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and polinctores; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance.

IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them (Act 5:12), a part of the temple where Christ used to walk, Joh 10:23. She came in about three hours after, expecting to share in the thanks of the house for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what had been done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps some one did, and she was not at home; and so when she came to present herself before the apostles, as a benefactor to the fund she met with a breach instead of a blessing.

1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her (Act 5:8): Tell me whether you sold the land for so much? naming the sum which Ananias had brought and laid at the apostles' feet. "Was this all you received for the sale of the land, and had you no more for it?" "No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good harden one another in that which is evil.

2. Sentence was passed upon her, that she should partake in her husband's doom, Act 5:9.

(1.) Her sin is opened: How is it that you have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shows her the evil of her sin. Observe, [1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us, or is he not? after they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?" Can he judge through this dark cloud? Job 22:13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves. [2.] That they agreed together to do it, making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations - a discord in good or concord in evil. It seems to intimate that their agreeing together to do it was a further tempting of the Spirit; as if, when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated? What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized Christians, do not understand yourselves better? How durst you run so great a risk?"

(2.) Her doom is read: Behold, the feet of those who have buried thy husband are at the door (perhaps he heard them coming, or knew that they could not be long): and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world.

3. The sentence executed itself. There needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spoke kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed (Act 5:10): Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt and took her away as with a whirlwind. And many instances there are of sudden deaths which are not to be looked upon as the punishment of some gross sin, like this. We must not think that all who die suddenly are sinners above others; perhaps it is in favour to them, that they have a quick passage: however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion if there had been any space given them to repent, as there was to the incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there, where she should have laid the whole price and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals coming in found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; and probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought was not polluted to those to whom they brought it; but what they kept back was polluted to those that kept it back. Use was made of the censers of Korah's mutineers.

V. The impression that this made upon the people. Notice is taken of this in the midst of the story (Act 5:5): Great fear came upon all that heard these things, that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again (Act 5:11), Great fear came upon all the church, and upon as many as heard these things. 1. Those that had joined themselves to the church were thereby struck with an awe of God and of his judgments, and with a greater veneration for this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this were afraid of keeping back any part of the price. 2. All that heard it were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in the apostles? As Sa1 6:20.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER V.

The hypocrisy of Ananias and his wife Sapphira, and their

awful death, 1-11.

The apostles work many miracles, and the Church of God is

increased, 12-16.

The high priest and the Sadducees, being incensed against the

apostles, seize and put them in prison, 17, 18.

The angel of God delivers them, and commands them to go to the

temple, and proclaim the Gospel, 19, 20.

The high priest, having gathered the council together in the

morning, sends to the prison to have the apostles brought

before him, 21.

The offers return, and report that they found the prison shut,

and the watch set, but that the men had got out, 22, 23.

A messenger arrives in the meanwhile, and says that the

apostles are preaching in the temple, 24, 25.

The captain and officers go and bring than before the council,

who expostulate with them, 26-28.

The apostles defend themselves, and charge the council with the

murder of Christ; and assert his resurrection from the dead

and ascension to the right hand of God, 29-32.

The council are confounded, and purpose to slay the apostles,

33.

Gamaliel gives them seasonable and prudent advice, 34-39.

The council agree to it, but, before they discharge the

apostles, beat them, and command them not to teach in the name

of Jesus, 40.

They depart rejoicing in their persecution, and continue to

preach Jesus Christ, 41, 42.

NOTES ON CHAP. V.

Verse 1. But a certain man named Ananias] Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, &c., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. Those things which Luke hath reported hitherto did show that that company, which was gathered together under the name of Christ, was rather a company of angels than of men, Moreover, that was incredible virtue, that the rich men did despoil themselves of their own accord, not only of their money, but also of their land, that they might relieve the poor. But now he showeth that Satan had invented a shift to get into that holy company, and that under color of such excellent virtue; for he hath wonderful wiles of hypocrisy to insinuate himself. This way doth Satan assault the Church, when as he cannot prevail by open war. But we must specially in this place have respect unto the drift of the Holy Ghost. For in this history he meant to declare, first, how acceptable singleness of heart is to God, and what an abomination hypocrisy is in his sight; secondly, how greatly he alloweth [approves] the holy and pure policy and government of his Church. For this is the principal point, the punishment wherewith punished Ananias and his wife. As the greatness thereof did at that time terrify them all, so it is unto us a testimony that God cannot abide this unfaithfulness, when as bearing a show of holiness where there is none, we do mock him contemptibly. 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 with a reigned offering. Yet there were more evils packed under this dissimulation: the contempt of God, whom he feareth not, though he knew his wickedness; sacrilegious defrauding, because he keepeth back part of that which he professeth to be holy to God; perverse vanity and ambition, because he vaunteth himself in the presence of men, without having any respect unto God’s judgment; want of faith, because he would never have gone this way to work, unless he had mistrusted God; the corrupting of a godly and holy order; furthermore, the hypocrisy itself was a great offense of itself. The fact of Ananias did bear a goodly show, although he had given only the half of his land. Neither is this a small virtue, for a rich man to bestow the half of his goods upon the poor; but the sacrifices of the ungodly are an abomination to God, (Proverbs 15:8;) neither can any thing please him where the singleness of heart is wanting. For this cause is it that Christ maketh more account of the two mites offered by the widow, than of the great sums of others, who of their great heaps gave some part, (Luke 21:2.) This is the cause why God doth show an example of such sharp punishment in Ananias. Now, let us note every point by itself. He laid it at the feet of the apostles. Lo, what ambition doth! 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. In the meanwhile, he doth not consider that he lieth and deceiveth in the sight of God, and that God will punish this lie. So it is, that he honoreth the apostles’ feet more than God’s eyes. Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders; and it is not without cause that Christ saith, that it is profitable for us when we give our alms, to have the left hand ignorant of that which the right hand doth.

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.

V.

(1, 2) A certain man named Ananias.—The name meets us again as belonging to the high priest in Act_23:2, and was the Greek form of the Hebrew Hananiah. It had the same significance as John, or Johanan, “The Lord be gracious.” “Sapphira,” is either connected with the “sapphire,” as a precious stone, or from a Hebrew word signifying “beautiful” or “pleasant.” The whole history must be read in connection with the act of Barnabas. He, it seemed, had gained praise and power by his self-sacrifice. Ananias thought that he could get at the same result more cheaply. The act shows a strange mingling of discordant elements. Zeal and faith of some sort had led him to profess himself a believer. Ambition was strong enough to win a partial victory over avarice; avarice was strong enough to triumph over truth. The impulse to sell came from the Spirit of God; it was counteracted by the spirit of evil, and the resulting sin was therefore worse than that of one who lived altogether in the lower, commoner forms of covetousness. It was an attempt to serve God and mammon; to gain the reputation of a saint, without the reality of holiness. The sin of Ananias is, in some aspects, like that of Gehazi (2Ki_5:20-27), but it was against greater light and intensified by a more profound hypocrisy, and it was therefore visited by a more terrible chastisement. We may well trace in the earnestness with which St. James warns men against the peril of the “double mind”—i.e., the heart divided between the world and God (Jas_1:8; Jas_4:8)—the impression made on him by such a history as this.

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

1 But a certain man named Ananias, with Sapphira his wife, sold a possession,

Ver. 1. With Sapphira his wife] Her name signifieth beautiful, or spacious. She might be so on the outside, as those apples of Sodom, the Egyptian temples, or Jewish sepulchres; but her heart was rotten, and not right with God. Hypocrites are called vipers, Mat 3:7, which are outwardly specious, inwardly poisonous. The swan is white in feathers but of a black skin; and was therefore reputed unclean, and unsuitable for sacrifice.

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.

But a certain man - In the previous chapter the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity, and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of “hypocrisy,” and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to “imitate” the people of God, or to assume the “appearance” of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in “attempting” to imitate this in appearance, and to impose in this way on the early Christians and on God.

With Sapphira his wife - With her concurrence or consent. It was a matter of “agreement” between them, Act 5:2, Act 5:9.

Sold a possession - The word used here κτῆμα ktēma does not indicate whether this was “land” or some other property. In Act 5:3, however, we learn that it was “land” that was sold; and the word here translated “possession” is translated in the Syriac, Arabic, and the Latin Vulgate as “land.” The pretence for which this was sold was doubtless to have the appearance of religion. That it was “sold” could be easily known by the Christian society, but it might not be so easily known for “how much” it was sold. Hence, the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But, “having” sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.

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

It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. i. de instit. Monac.; St. Cyprian, lib. i. ad Quir. &c. ---For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties.

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).

A dreadful instance of God’s indignation against hypocrisy and sacrilege, which we have an infallible testimony of; which is the more remarkable, because such sins escape punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them slumbereth not, 2Pe 2:3, it being the glory of God to search out matters further than men can, or list to do.

A possession; an estate, house, or farm.

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

The Apostles Again Imprisoned

1-16. The sin of Ananias and Sapphira was not keeping back part of the price, which they had a perfect right to do (Act_5:4), but pretending that the money which they offered to the Apostles was the whole price of the possession sold, which was not the case. Their motive was vanity and ambition. They wished to have a greater reputation for liberality than they were entitled to.

1. Ananias] i.e. 'Jehovah hath been gracious.'

Sapphira] If the word is Greek it means 'sapphire'; if Aramaic, 'beautiful.'

3. The death of Ananias and Sapphira is to be regarded as an act of God, not of Peter, like the blinding of Elymas (Act_13:9). Peter acts, not on his own authority, but under the direct inspiration of the Holy Ghost, who informs him of the secret sin, and authorises him to execute the divine vengeance. Similarly St. Paul is inspired to pronounce sentence against Elymas.

4. Was it not thine own?] Clear proof that the apostolic communism was voluntary. Unto God] Ananias had lied unto men, but the sin against man was so insignificant, compared with the sin against God, that St. Peter rhetorically calls it no sin at all. 6. Wound him up] others render, 'composed his limbs.'

The truth of the narrative of Ananias and Sapphira is guaranteed by its painful character. No historian would have gone out of his way to invent it. The punishment of death seems severe, but it must be remembered that our Lord's most severe denunciations were against hypocrisy. To brand religious hypocrisy for all time as infamous, seems to be the object of this miracle. It is not necessary to suppose that Ananias and Sapphira were eternally lost. After this terrible punishment, they may have been forgiven.

12. In Solomon's porch] see Act_3:11. Solomon's portico was practically abandoned to the Christians, who made it their place of daily assembly, the Apostles teaching and working miracles there.

13. Of the rest] i.e. of the non-Christians.

15. The shadow] With this should be compared the faith of the Corinthians in the efficacy of the cloths that had touched St. Paul's body (Act_19:12). Something of superstition probably mingled with this faith, but true faith predominated, and God accepted it.

17-42. Second imprisonment of Peter and John. Speech of Gamaliel.

17. The Sadducees] see on Mat_3:7; Act_4:1.

20. Words of this life] i.e. the new life in God which the Death, Resurrection and Ascension of our Lord had made possible for man.

28. To bring this man's blood upon us] viz. by causing the people to rise up and avenge the murder of Jesus by slaying us.

29-32. Peter's speech is practically an epitome of previous speeches; see Act_4:19; Act_3:13, Act_3:15; Act_2:33, Act_2:36; Act_3:15; Act_3:26; Act_2:4.

33. Were cut] lit. 'were sawn asunder.' Took counsel] RV 'were minded.'

34. Gamaliel] St. Paul's teacher (Act_22:3), grandson of Hillel and son of Rabbi Simeon, was by far the most influential rabbi of the time. He was the first of the seven teachers who received the title Rabban (higher than Rab or Rabbi). Gamaliel's moderation on this occasion is to be explained, (1) by his hostility to the Sadducees, whom he would not allow to win a decisive triumph over a sect which had much in common with the Pharisees; (2) by the favourable impression which the Apostles' preaching and miracles had made upon him. He was not a convert, but thought that something was to be said for the new teaching. Subsequent developments, particularly the preaching of Stephen, probably alienated him, as it did the other Pharisees.

36. Theudas] The mention of this name is the greatest historical difficulty in the Acts. Gamaliel's speech was delivered 36 a.d. or earlier, but the insurrection of Theudas, according to Josephus, did not take place till some 10 years later (about 46 a.d.): see 'Antiq.' xx. 5, 1. Perhaps St. Luke alludes to an early Theudas, of whom we know nothing.

37. Judas of Galilee] raised an important rebellion in the days of the taxing, or 'enrolment' by Quirinius (6, 7 a.d.).

40. Beaten them] Probably with 'forty stripes save one,' a penalty inflicted upon St. Paul five times (2Co_11:24). They were punished for disobedience: see Act_4:18.

42. In every house] RV 'at home,' i.e. in the private Christian assemblies, held in 'the upper room' or elsewhere.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Ananias (jAnaniav) Inn Neh_3:23 the Hebrew name hyn (God covers or protects) is thus rendered in the LXX But the name occurs nowhere else. The very common name hynnh Hananiah (God is gracious), is also rendered in the LXX Ananias (jAnaniav), and is doubtless the name meant here and in beautiful, Act_9:10 Act_23:2, etc. Sapphira does not occur elsewhere. It is either derived from the Aramean hrypv or from the Hebrew rypis, a sapphire. A possession. (see Act_2:45) The kind of possession is not specified by the word itself, which applies to houses, fields, jewels, and wealth generally; but the nature of the property is shown by the word cwrion, applied to it in vers. 3 and 8, which means especially" a parcel of ground", (Joh_4:5) "a field". (Act_1:18, Act_1:19)

Vers. 1-11. The first hypocrisy.

Hitherto all had been bright and beautiful in the new-born Church of God. Brotherly love, disinterested kindness to one another, heroic courage in the face of danger, unhesitating devotion to the service of the Lord Jesus Christ, and an unflinching profession of faith in his Name, had been the common characteristics of the multitude of them that believed. The Church was as the garden of the Lord in the midst of the world"s wilderness. It was a bright spring-tide, soon, alas! to be checked by the cold blasts of selfishness and the love of this world. The time of millennial blessedness was not yet come. Satan was not yet bound. On the contrary, he was unusually busy, with persecutions from without and temptations from within, in his endeavors to hurt and corrupt the children of the kingdom. Indeed, we may notice, as a universal feature in the economy of the kingdom of darkness, that every great step in advance of the kingdom of light is followed by some corresponding movement intended to defeat it. The sowing of the good seed is the signal for the sowing of the tares. The salvation of God is confronted with some counterfeit of Satan. The faith of God"s elect was opposed, even in the first century, by subtle heresies of man"s or Satan"s devising. The glorious spread of the gospel in all lands had a counterplot in the extraordinary growth of the imposture of Mohammed. The great Reformation in the sixteenth century was hindered by the hypocrisies and fanaticism which sprang up by its side. And so it was now. The great enemy of man could not look on the blessedness of the company of Christians without trying to mar it. He must have some portion even within the enclosure of Christ"s Church. Even there all must not be guileless truth, all must not be unselfish love. He must have some to do him service even though they called Christ their Lord. But how could he find an entrance into those holy precincts, how climb up into that heavenly fold? In human character the highest rank consists of those who love righteousness for its own sake, and with various degrees of success actually attain to it. There are those among them who attain the sublimest heights of virtue and godliness, and there are those who at the best, and amidst many stumblings and falls, are only struggling upwards. But they all belong to that highest class who really desire to do the will of God and to be conformed to his image. But there are others who do not belong to this class at all. They, perhaps, admire virtue in others. But especially do they covet the praise and high esteem which virtue conciliates to itself. In a religious society they perceive that certain actions are praised of men and bring certain pleasurable consequences to the doers of them. These fruits of goodness they desire to possess. But then they will not make the sacrifices, suffer the losses, endure the privations, which are inseparable from such actions. The double heart immediately casts about to find some method of obtaining the good without making the sacrifice. To be thought righteous, good, religious, not really to be so, becomes the aim and object. Fraud, deceit, lies, false pretences, are called in to help, and the hypocrite stands, kneels, gives alms, talks religiously, by the side of God"s true saints, till his hypocrisy is brought to light, and he stands revealed as a dissembler before God and man. But meanwhile, in the sight of the world, true godliness is discredited by each fresh exposure of the hypocrite. The defamers of God"s people are encouraged to say that there is no such thing as the pure love of God and disinterested obedience to his will; and they argue that the most consistent livers are only the best dissemblers. There are, doubtless, many other useful lessons to be learnt from the study of this first hypocrisy in the Church of God. It is good to dwell upon this account of it, upon its detection, and upon its awful punishment, because it is only a type of countless other cases which have since happened, and are daily happening, and which, whenever they do happen, do injury to the cause of Christ. We may learn in this melancholy example how the love of money, or the love of the praise of men, or a greedy appetite of applause, or an ungodly emulation of the fame of other men, or the habit of thinking of appearances more than of reality, and of putting on a religious garb without taking care that our hearts are really moved and guided by the Holy Spirit of God, may, almost before we are aware of it, be leading us into the paths of the hypocrite instead of into the way of the just. And in the fearful exposure and punishment of these first Christian hypocrites, we may learn how certain it is that sooner or later every hidden thought and every secret of the heart will be brought to light; and that none will be able to stand before the all-searching eye of God but those who walk before God in godly sincerity, while they trust with a steadfast faith in the merits of their almighty Savior. But anyhow we may be sure that this example of hypocrisy by the side of eminent holiness in the primitive Church, is thus set forth in its distinctness by the inspired historian, to be a touchstone by which to try future actions, to be a type of an evil which would be found to exist in all subsequent ages, and to be a warning to the children of God to watch against the very first beginnings of declension from simplicity and sincerity in their relations to Almighty God.

HOMILIES BY W. CLARKSON. Vers. 1-10. A fatal forgetfulness.

There are several truths which this sad incident suggests to us. We may view them thus

I THAT A NEW ENTERPRISE MAY SURVIVE A VERY DAMAGING BLOW. It was a very serious misfortune to the new Church that two of its members should commit a sin worthy of death, and pay that terrible penalty in the view of all. The apostles must have felt that they and the cause with which they were identified had received a severe blow; but it was far from being a fatal one. It was one from which the cause of Christ soon recovered; nay, it was overruled "for the furtherance of the gospel." Let not any Church or any sacred cause be too much disheartened by a check at the beginning. With truth and God on its side, it will survive and flourish.

II THAT VERY SERIOUS SIN MAY BE CONNECTED WITH AN ACT WHICH IS OUTWARDLY VIRTUOUS AND GODLY. To those who looked on as Ananias and Sapphira brought the money they did bring and laid it at the feet of the apostles, their action must have seemed pious and generous in a very high degree. But we know it to have been utterly and even fatally defective. It becomes us to search with fearless and faithful glance those of our deeds which men approve as most commendable, lest, while around us is approval and congratulation, there should be entered in the book of account in heaven a sin of great enormity against our name.

III THAT WE MAY BE COMMITTING A HEINOUS SIN IN AN ACTION WHICH SEEMS VENIAL TO OURSELVES. In all likelihood, Ananias and Sapphira imagined that they were doing an action which, while it was calculated to win respect, was not very, if at all, reprehensible in itself. They probably reconciled it to their own sense of rectitude. Men do so now. In connection with religion and philanthropy they do guilty things which kindle the wrath of the righteous Lord, supposing that they are only departing a few degrees from integrity, or are even worthy of praise. "Who can understand his errors? Cleanse thou me from secret faults.

IV THAT IT IS A FALSE AND MOST PERILOUS THING TO SUPPOSE THAT THE GOOD CONNECTED WITH ANY COURSE WILL COUNTERBALANCE SOME ONE SERIOUS SIN THEREIN. Ananias and Sapphira may have thought that the piety and charity of their conduct would more than balance the sin of their deception. They were miserably wrong and were fearfully disabused of their mistake. If we willfully break one of God"s plain commandments, supposing that the virtues of our action will cancel the wrong, and thus allow ourselves to fall into deception (as here), or into dishonesty, or into excess, or, into arrogance and pride, we shall have a sad and, it may be, a rude and awful awakening from our grievous error.

V THAT THERE IS A FORGETFULNESS WHICH IS NOTHING LESS THAN FATAL. Ananias and Sapphira made a mistake which was simply ruinous. They overlooked the fact that the Holy Spirit of God was in close connection with his Church, and was acting through his servants. They forgot that when they were trying to deceive inspired men they were acting falsely in the face of the Divine Inspirer, so that when they imagined they were lying unto men they were really lying unto God (ver. 4). For this guilty oversight they paid the last penalty of death. Is not their sin too easily reproducible and too often re-enacted? Too commonly men guiltily overlook the presence and agency of the Divine Spirit.

1. A Church does so when it is resting in human and earthly advantages for its prosperity; when the minister trusts to his eloquence, the people to those arts and influences which are from below and not from above; when both are forgetting that there is an almighty power which is within their reach and at the command of believing prayer.

2. The human soul does so when it disregards the influences which are at work upon and within it; when it treats lightly the pleadings of the pulpit, the warnings of friendship, the prickings of conscience, the convictions and impulses which call it to newness of life. Is not this to sin against the Holy Ghost, and is not the penalty of it spiritual, eternal death? C.

HOMILIES BY E. JOHNSON Vers. 1-11. The sin of heart: untruth and its punishment.

As the shadow follows the light, so Christianity has been marked in its progress by a deep and broadening shadow of hypocrisy. After the glorious picture of sunny days of the Spirit"s life in the preceding chapter, a dark view of human deceit is presented. The root of bitterness springs up amidst the Divine delights of the time, and many are troubled.

I THE SIN OF ANANIAS AND SAPPHIRA. Essentially it was the acting of a lie. The part of the produce of the sale was put before the apostles as if it had been the whole. Many will act lies who will shun to articulate them. But the value of actions in a moral point of view lies in the expression they give to feeling. The motive cannot be left out of consideration. This action was intended by the guilty pair to pass with others as having a moral quality it had not. The understanding was that the whole and unreserved produce of the sale of property should in every case be given in. The act of the couple was intended to be received in this meaning while that meaning did not exist. We are responsible for the constructions which we know will in certain cases be put upon our actions. And the action of Ananias and Sapphira is typical of all those by which we dishonestly compromise with conscience, or seek to pass under false colors. There are times when it is a duty to abstain from action, if we know that our action will convey an impression that is false, have an appearance to which no reality corresponds.

II PETER"S EXPOSURE OF THE SIN. His words are deep and mysterious. Let us not pretend to fathom them.

1. The dark source of crime "Satan filling the heart." The deeds of sin are dark in every sense: they excite shame in the doer; they shun the light; they are lying in their origin, process, and consummation.

2. The struggle involved in sin. The opposition of the good, the striving of the Holy Spirit, is ever felt. No man lies to his fellow-men until he has first lied to the truth revealed within. Discussions about the personality of Satan and of the Holy Ghost are foreign to the spirit of the simple New Testament language, and only divert the mind from the solemn truth of immediate inner experience. The meaning of these dread figures of speech is sufficiently clear without any dialectics.

3. The peculiar aggravation of this sin. It had not the excuse of overwhelming temptation. They need not have sold the property at all. There was no law or special apostolic edict requiring it. The free spirit of love alone set the practice on foot. Certainly those sins which men commit under no pressure of necessity or of sudden and strong coincidences of opportunity with desire, are the worst. Gratuitous sin, so to speak, shows so diseased a moral state that it infers a person will require a temptation to do right, will go wrong without temptation at all. It was a fixed and deliberate determination, this act of Ananias, taken in the full daylight of conscience. In all probability it was the crowning act of u life long directed to counterfeiting goodness. For how true the proverb, that no one falls suddenly into the extreme of baseness! His life in Judaism had been a counterfeit, his conversion a sham, his participation in the joy and power of the time a mockery; the act which he intended to seal his Christian reputation fixing on him the damnation of the devil-led impostor. And through all or much of this there doubtless ran a vein of profound self-deception.

4. All moral offenses are irreligious. This is important, for the craft of the heart would often separate morality from religion. But a lie to men is a lie to God under all circumstances; it is he whose light is in the breast which falsehood confuses, his truth which is practically denied. There is no genuine morality which is not founded on reverence for the living God. And no security that men will speak truly or act rightly when the pressure of fear or the mechanical action of habit is not felt, except in the sense of the eternal imperative of God.

5. The complicity of the wife in the guilt adds another element of aggravation. The one should have restrained the other. The guilt of their joint act was like a mutual agreement of unfaithfulness. The sanctity of marriage rests on the recognition of the covenant between each soul and God; it is broken down and defiled by the common consciousness of a crime.

III THE JUDGMENT. It was sudden, marking the interposition of God. It was received in both cases in silence a tacit confession of its justice. Thus did sin long nourished in the heart at last come forth, full-born, only to meet death. "Sin, when it is finished, bringeth forth death." Great dread fell, as well it might, on all who heard and on the whole Church. It was like a bolt out of a clear and serene sky. And we should learn the solemn lessons that suggest themselves for every time.

1. Moral dangers lurk near every scene of spiritual manifestation.

2. The highest features of spiritual character and action will always find false imitators, and this in the very bosom of the Church.

3. Hence the need of heart-searching for ourselves (for we may be hypocrites without knowing it), of constant prudence and vigilance. "Our enemy goeth about." "Behold, I have told you before. J.

HOMILIES BY R.A. REDFORD Vers. 1-6. The death of Ananias

Raphael"s cartoon manifestly founded, not on the simple narrative of Acts, but on the corrupt Church"s falsification of it. The apostles represented on a throne, from which with despotic decree they command men to death. Our object is not to terrify men into religion and ecclesiastical submission, but to win them to Christ; to save men"s lives, not to destroy them. Solemn and awful as the facts are, they are yet beams from the Sun of Righteousness.

I A revelation of THE KINGDOM OF CHRIST.

1. As the kingdom of light. Wisdom in discernment of spirits and judgment of human character. Distinction between pure and false fellowship. Exaltation of the great light-principle of self-sacrifice.

2. As the kingdom of righteousness. The act of Ananias was an act of rebellion against the first law of the gospel, both as a lie and as selfishness.

3. As the kingdom of order and peace. The rising brotherhood was the germ of a new human society, in which all men should be blessed. Ananias sinned against the Holy Ghost, i.e. defied and insulted the Spirit in his new work, trampled on the rising life. As a vindication of the kingdom, the sentence, though it looks at first sight unduly severe, was merciful, as a sign, not merely threatening, but inviting. It cleared the light of clouds.

II An instructive example of HUMAN WEAKNESS AND SINFULNESS. A Judas among the apostles, an Ananias among the first believers. We must expect such things always.

1. The work of the Spirit is thus shown to be necessary. The deceit of the heart. The power of temptation. The influence of a multitude in hiding us from ourselves. The possibility of being carried away by a wave of excitement. The lure of ambition. Man and wife encouraging one another; Macbeth and Lady Macbeth. The gospel needed to lift up even the ties of nature and renew and strengthen them in the grace of God.

2. The Christian Church must be prepared to encounter the facts of human fallibility and sin. We must rest upon the supernatural guidance and support. We must leave judgment in the hands of God. Peter pronounced no sentence. He simply, by spiritual power, proclaimed the truth, and left conviction to work its own work. A great lesson in the exercise of discipline. In the case of the wife, the fact became a prophecy, by inspiration, in Peter"s mind. He saw the work of God beforehand. No assumption.

III A PRACTICAL ADMONITION.

1. Against selfishness and dishonesty. They kept back for themselves part of the price, intending to deceive.

2. Against untruthfulness, which was deliberate, prompted by meanness mixed with ambition and desire of display, daring against the manifest signs of the Spirit. Not a mere lie unto men, but a defiance of God.

3. Against trifling with holy things. They, perhaps, thought that what they kept back would not be needed, but they made light of the Spirit"s evident demand. They did dishonor to the infant Church and to the apostles.

4. Rebellion against the Holy Ghost. He put it into their heart to sell their property and join the Church. They recognized his command to give up all for Christ. They saw what he had done and could do. Yet they did violence to his order and might have produced endless confusion in the Church. Fighting against God is perilous work. R.

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

But a certain man named Ananias - It is certain, not a believer, for all that believed were of one heart and of one soul: probably not baptized; but intending now to offer himself for baptism.

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

Ananias and Sapphira.

The sin and death of Ananias:

v. 1. But a certain man named Ananias, with Sapphira, his wife, sold a possession,

v. 2. and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet.

v. 3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

v. 4. Whiles it remained, was it not thine own? And after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.

v. 5. And Ananias, hearing these words, fell down, and gave up the ghost; and great fear came on all them that heard these things.

v. 6. And the young men arose, wound him up, and carried him out, and buried him.

Luke had just narrated an instance of true, charitable selflessness in the conduct of Barnabas of Cyprus. Unfortunately, however, the appreciation and praise accorded to people that have shown real benevolence often prompts hypocrites to make a pretense and show of great love, in order that they may also be given words that sound pleasant to their itching ears. Into the paradise of the early Church there entered the serpent of selfishness and corruption. Luke presents no reflections and affixes no moral, adhering to his practice of simply narrating the facts of history. There was a certain man, a member of the congregation at Jerusalem, by the name of Ananias ("to whom Jehovah has been gracious"). The name of his wife, who also belonged to those that professed Christianity, was Sapphira (sapphire, "the beautiful"). To these two belonged a possession, some property, very likely a piece of improved real estate of some value, Now Ananias as well as his wife were eager to be accounted benefactors of their poorer brethren, and so they sold their property, probably with some ostentation. But their interest in the poor was only sham, and for the good will of God they cared nothing. They set apart, they appropriated for their own benefit, a certain part of the proceeds of the sale. It is expressly stated that Sapphira was fully aware of this arrangement, that it was done with her full knowledge and consent; she was just as guilty as her husband. "If we attempt to analyze the motive of the guilty pair, we shall find that their act was a compromise between two unholy desires. The desire to have the praise of men, such as had been bestowed upon Barnabas and some others, prompted the sale and the gift, while the love of money, which still held too strong a hold on them, prompted the retention of a part while they were pretending to give all. " Their course having been fully decided upon, Ananias took the sum of money which they decided should serve to establish their fame as dispensers of charity, brought it to the meeting-place of the apostles and the congregation, and deposited it in the customary place. The act which the guilty pair was committing was not simply their sin as individuals, but placed the whole church into great danger. For if others should learn of this subterfuge, they would be apt to practice the same hypocrisy. But if integrity and truth should disappear in the congregation, the Church of Christ would lose her brightest ornaments, and pharisaic hypocrisy would be substituted for Christian holiness. "It was, therefore, of vital importance to the Church that the introduction of an evil of such magnitude should meet with an immediate and effectual resistance. " Accordingly, Peter put the heart-searching question to Ananias: How is it that Satan has filled thy heart to lie to the Holy Ghost? As the devil is the author of every sin and transgression, so he here also gave the idea of wickedness and deceit into the heart of Ananias. For in pretending a benevolence which he was far from feeling, the man had lied, not so much to men, to Peter, the apostles, and the congregation, but to the Holy Ghost, who spoke and acted through the apostles, who lived and moved in the Christian congregation. He had tempted the Spirit of God, who tests heart and mind, who, as true God, knows the innermost thoughts of every man’s heart. And Peter very properly reminded Ananias that the property had been his to keep, if he so chose; there was no compulsory communism in the congregation. And if he had chosen to sell his property and to keep all the money, it was entirely in his own power. It would even have been strictly his own business if he had frankly stated that he was bringing only a part of the proceeds, since he intended to use the rest himself. But his heart had been set upon getting credit for charity and benevolence which he did not possess. "The act of selling their possession for the ostensible purpose of bringing it into the common stock left them no further control over it nor property in it; and their pretense that the money which they brought was the whole produce of the sale was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin. " Note: The fact that Satan had filled the heart of Ananias, and that he had conceived this thing in his own heart, are placed on a level. The fact that Ananias had yielded to the devil’s persuasion and temptation put the responsibility, the blame, upon him. The same holds true of every sinner in every sin which he commits, especially if it is done with such deliberate intent as in this case. Mark also: In lying to the Holy Ghost, Ananias had lied to God Himself, for the Holy Spirit is true God with the Father and the Son. Deceit and hypocrisy of every kind is open before His omniscience, as every one that is guilty of these sins will find out to his great sorrow sooner or later. The sin of Ananias received its condemnation at once, and a punishment which is intended to be a warning for all times. For no sooner had Peter finished his earnest rebuke, no sooner had the guilty man heard these words, than he fell down and breathed forth his soul; he died at once, struck by the wrath of the Holy Ghost. The execution was so obviously an act of God that a great fear fell upon all those that saw the punishment and heard the words by which it was accompanied. When God speaks, the heart of sinful man is filled with awe. And the young men of the congregation, not a special class or separate body, but the younger members of the audience, arose from their places. There was no time either for a lamentation or for an elaborate funeral ceremony, had the people present been so inclined; there was no weeping or delay. Wrapping the dead man up in his own mantle, the young men carried him out and buried him. Such is the end of those that abuse the grace of the Lord. Be not deceived, God is not mocked.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The last verses of the foregoing chapter acquainted us with the practice of the primitive Christians at the first plantation of the gospel, in selling their possessions for charitable uses, and laying down the money at the apostles’ feet, for the relief of their fellow brethren and members in Christ.

Now this chapter informs us, that according to their example, one Anania, and Sapphira his wife, consecrated a possession unto God, and sold the same to that purpose; but fraudulently kept back part of the price; and thus, as St. Chryostom notes, was found stealing his own goods: He had the formality to sell his lands as others did; but had not the sincerity to part with his money as others had.

Observe here, 1. The true nature of Ananias’s sin, it as sacrilege; that is, a purloining or stealing of that which by vow and inward purpose of heart: covetousness and vain-glory, lying and hypocrisy, did all attend and accompany this sin; but the sin itself was sacrilege.

Learn hence, 1. That what is consecrated to God, must not be alienated or applied to to other uses.

2. That such an alienation is sacrilege, and a sin against God, being a breach of vow or promise made unto him; a lying unto God, as the text calls it.

3. That it is a heinous sin, which God will severely punish.

Observe, 2. How this secret sin, lying in the intention of the heart, was known to God, and by divine revelation made known to St. Peter.

Learn thence, That not only our outward actions are taken notice of by God, but even the purposes and intents of our hearts are all manifest and open to him, and thoroughly understood by them.

Observe, 3. How St. Peter justly aggravates their sin from the divinity of the person, (the Holy Ghost,) against whom it was committed, Why hath Satan filled thine heart to lie unto the Holy Ghost? Thou hast not lied unto man, but unto God.

But why is Ananias said to lie unto the Holy Ghost, rather than to God the Father or Jesus Christ the Son?

Answer, Either, 1. Because it is the power work of the Spirit search the heart, and to know the thoughts and purposes thereof:

Or, 2. Because the wealth brought in to the apostles and laid at their feet, was an effect of the Holy Spirit inclining the hearts of believers so to do.

Learn hence, The divinity of the Holy Ghost, that he is truly and really God: he whom the scripture calls the great and true God, is God; but the scripture calls the Holy Ghost the great and true God; therefore the Holy Ghost is God. Either the Holy Ghost is man, and God’s messenger, or God himself; but the antithesis or opposite shews, that he is not man; for says the apostles, Thou hast not lied unto man:

And if the Holy Ghost had been only God’s messenger, it had been as great a sin to lie to Peter, (he being God’s extraordinary messenger,) as to lie to the Holy Ghost; therefore the apostle, in the fourth verse, doth explain what he meant, by lying to the Holy Ghost, in the third verse; namely, lying unto God: Thou hast not lied unto man, a creature like thyself, but unto God, even to the Holy Ghost who is God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ANANIAS AND SAPPHIRA

1-11. In that country the summers are very hot [and this was June], superinducing very quick and rapid putrefaction, necessitating a speedy interment of the dead, especially in a vast multitude. They had no grave to dig, as they did not use them. The sepulchers were always ready for the deposition of the dead. From this history of the mournful fate of Ananias and Sapphira, we learn an exceedingly valuable and eminently profitable symbolic truth, pertinent to all ages; i. e., that if we do not radically and truly consecrate all to God, spiritual death will inevitably supervene. Horace, the celebrated Roman lyric poet, says:

“Retribution, though with lame foot, will inevitably overtake the criminal.”

Though the irrelevancy of the heathen poet, how significantly true! The Holy Spirit is omniscient, seeing every thought, feeling and motive of our being. Hence we can not deceive Him. Millions try it and fall dead [spiritually] like Ananias and Sapphira. Reader, profit by this awful warning. You can not deceive God. Now and evermore submit unreservedly, be loyal as an angel, your watchword ever ringing, “Thy will be done.”

IDENTITY OF THE TRINITY

3, 4 and 9 (also Rom 8:9). These Scriptures prove clearly the identity of the Holy Ghost, the Spirit of Christ, and the Spirit of the Father. In Act 5:3, Peter accuses Ananias of lying to the Holy Ghost. In Act 5:4, he accuses him of lying to God. In Act 5:9, he accuses him of tempting the Spirit of the Lord, i. e., of Christ. Hence we see that all these are used synonymously, proving their identity.

Rom 8:9 : “But you are not in carnality, but in the spirit, if the Spirit of God dwelleth in you. And if any one has not the Spirit of Christ, he is none of his.”

In this verse we find the Spirit of God and the Spirit of Christ used synonymously, and both synonymous with the Holy Ghost. I have met much inquiry and know many people exceedingly puzzled and muddled along these lines of revealed truth, some having actually digressed into the tritheistic heresy, i. e., the doctrine of three Gods, because they too idly discriminate between the three persons of the one God, becoming somewhat oblivious to the fact that there is only one God, of whom the Father, Son and Spirit are three distinct persons, executive of the different departments in the gracious economy, and accommodatory to our finite apprehensions of the incomprehensible Divinity. I am editor in the morning, teacher in the afternoon, and preacher at night, day by day, in my industrial life; thus exhibiting three distinct characters and working on three separate lines. Therefore you see in me a human trinity. Yet I am only one man.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

V: 1, 2. In close connection with this unprecedented liberality of the brethren, we are now introduced to a remarkable case of corruption, of which it was the occasion. The praise always lavished on disinterested benevolence sometimes prompts illiberal men to make a pretense of liberality. But the mere desire of praise is incapable of subduing selfishness, so as to make a truly liberal heart; for it is itself a species of selfishness. In contrast with the course of Barnabas, we are told: (1) " But a certain man named Ananias, with Sapphira his wife, sold a possession, (2) and kept back part of the price, his wife being also privy to it, and brought a certain part and laid it at the feet of the apostles. " This language implies, what is distinctly avowed by the wife below, that this part was represented as the whole price of the possession.

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.

Acts Chapter 5

Alas! evil shews itself there also (chap. 5). If the mighty Spirit of God is there, the flesh also is there. There are some who wished to have the credit of devotedness which the Holy Ghost produces, although devoid of that faith in God, and that self-renunciation, which, shewing itself in the path of love, constitutes all the value and all the truth of this devotedness. But it only gives fresh occasion to manifest the power of the Spirit of God, the presence of God within, against evil; as the preceding chapter shewed His energy outside, and the precious fruits of His grace. If there be not the simple fruit and of good already described, there is the power of good against evil. The present state of the assembly, as a whole, is the power of evil over good. God cannot endure evil where He dwells; still less than where He does not dwell. However great the energy of the testimony which He sends to those who are outside, He exercises all patience until there is no remedy within. The more His presence is realised and manifested (and even in proportion as that is done), the more He shews Himself intolerant of evil. It cannot be otherwise. He judges in the midst of His saints, where He will have holiness; and that according to the measure of the manifestation of Himself. Ananias and Sapphira disregarding the presence of the Holy Ghost, whose impulse they pretended to follow, fall down dead before the God whom, in their blindness, they sought to deceive in forgetting Him. God was in the assembly.

Mighty, though painful, testimony to His presence! Fear pervades every heart, both within and outside. In fact, the presence of God is a serious thing, however great its blessing. The effect of this manifestation of the power of a God present with those whom He acknowledged as His own was very great. Multitudes joined themselves by faith to the confession of the name of the Lord-at least from among the people, for the rest dared not. The more position we have in the world, the more we fear the world which gave it us. This miraculous testimony to the power of God was also displayed in a still more remarkable way, so that people came from far to profit by it. The apostles were constantly together in Solomon’s porch.

But alas! the manifestation of the power of God, in connection with the despised disciples of Jesus, and working outside the beaten track in which the self-importance of the high priest and those that were with him found its path, together with the progress made by that which they rejected, and the attention drawn to the apostles by the miracles that were wrought, excite the opposition and jealousy of the rulers; and they put the apostles in prison. In this world good ever works in the presence of the power of evil.

A power different from that of the Holy Ghost in the assembly now displays itself. The providence of God, watching over His work, and acting through the ministry of angels, frustrates all the plans of the unbelieving heads of Israel. The priests shut up the apostles in prison. An angel of the Lord opens the prison doors, and sends the apostles to pursue their accustomed work in the temple. The officers whom the council send to the prison find it shut, and everything in order; but no apostles.

Meanwhile the council are informed that they are in the temple, teaching the people. Confounded and alarmed, the council send to fetch them; but the officers bring them without violence, fearing the people. For God holds everything in check, until His testimony be rendered, when He will have it rendered. The high priest remonstrates with them on the ground of his former prohibition. Peter’s reply is more concise than on the former occasion, and is rather the announcement of a settled purpose, than the rendering a testimony by reasoning with those who will not hearken, and who shewed themselves to be adversaries. It is the same in substance as what he had said when previously brought before the rulers: God is to be obeyed rather than men. Opposed to God, the heads of Israel were merely men. In saying this, all was decided: the opposition between them and God was evident. The God of their fathers had raised up Jesus, whom the rulers of Israel had crucified. The apostles were His witnesses, and so was the Holy Ghost, whom God had given to those who obeyed Him. All was said; the position clearly announced. Peter, in the name of the apostles, formally takes it on the part of God and of Christ, and in agreement with the seal of the Holy Ghost, who, given to believers, bore witness in the Saviour’s name. Nevertheless there is no pride, no self-will. He must obey God. He still takes his place in Israel (“the God,” he says, “of our fathers”); but the place of testimony for God in Israel. The advice of Gamaliel prevails to turn aside the purposes of the council, for God has always His instruments ready, unknown perhaps to us, where we are doing His will; nevertheless they cause the apostles to be beaten, and command them not to preach, and send them away. They were at a loss what to do-only made the opposition of their will the more evident, while how simple the path when sent of God, and consciously doing His will! We must obey God.

The object of this latter part of the chapter is to shew that the providential care of God, whether miraculously by means of angels, or by disposing the hearts of men to accomplish His purposes, was exercised on behalf of the assembly, even as the Spirit of God bore testimony in it and manifested in it His power. The apostles, in no wise terrified, return, full of joy at being counted worthy to suffer for the name of Jesus; and every day, in the temple, or from house to house, they cease not to teach and to preach the good news of Jesus the Christ. However weak they might be, God Himself maintains His testimony.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. But. Amid the peace, grace and abounding liberality of the church there was one dark spot. The sin and fate of Ananias and his wife must be recorded.

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.

Connecting Statement:

Continuing the story of how the new Christians shared their belongings with other believers, Luke tells about two believers, Ananias and Sapphria. (See: Background Information and Introduction of New and Old Participants)

Now

This word is used here to mark a break in the main story line to tell a new part of the story.

his wife also knew it

"his wife also knew that he kept back part of the sale money"

laid it at the apostles' feet

This means that they presented to money to the apostles. See how you translated this in Acts 4:35. AT: "presented it to the apostles" or "gave it to the apostles" (See: Idiom)

translationWords

apostle

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.