and kept back part of the price, his wife also being aware of it, then brought a certain part and laid it at the apostles’ feet. But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land? While you kept it, didn’t it remain your own? After it was sold, wasn’t it in your power? How is it that you have conceived this thing in your heart? You haven’t lied to men, but to God.”
Ananias, hearing these words, fell down and died. Great fear came on all who heard these things. The young men arose and wrapped him up, and they carried him out and buried him. About three hours later, his wife, not knowing what had happened, came in. Peter answered her, “Tell me whether you sold the land for so much.” She said, “Yes, for so much.”
But Peter asked her, “How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.”
She fell down immediately at his feet and died. The young men came in and found her dead, and they carried her out and buried her by her husband.
John Calvin 1540 · Public Domain On vv3, 4, 5, 7, 8, 9 3. And Peter said. How did Peter know Ananias’…
3. And Peter said. How did Peter know Ananias’ fraud (and purloining?) Undoubtedly by the revelation of the Spirit. Therefore, Luke signifieth unto us, that the apostles did after a sort represent God’s person, and supply his room. If the Spirit of God, by the mouth of a mortal man, do so sore urge an hypocrite, being otherwise painted with the beautiful color of virtues, how shall the reprobate abide the voice of God himself, with the sound of the trumpet, when they shall appear before his judgment-seat? Furthermore, Peter pointeth out the cruelness and horribleness of the offense by his question, when he saith, that Satan had filled the heart of Ananias. For there is no man whose heart is not pricked with the pricks of Satan, and all men are also many ways tempted, yea, these temptations pierce into their minds; but where Satan possesseth the heart, he reigneth in the whole man, having, as it were, expelled God. This is a sign of a reprobate, to be so addicted and given over to Satan, that the Spirit of God hath no place. That which followeth afterward concerning lying may have a double sense; either that he did falsely bear a show of the Spirit, or that he lied against the Spirit. And, indeed, it is word for word mentiri Spiritum; but forasmuch as the Greek word [ψευδεσθαι] is joined with a double accusative case and that doth better agree with the text [context,] I am rather of this mind, that Ananias is reprehended, because he did lie falsely to the Holy Ghost. Which he confirmeth shortly after, when he upbraideth this unto him, that he hath lied unto God, and not unto men. Wherefore we must take great heed, that hypocrisy reign not in us, which hath this wickedness proper to it, to go about to deceive God, and, as it were cornicum oculos configere. To go about to make blind those which are most wise; which cannot be without a disloyal and unseemly mock. Wherefore it is not without cause that Peter saith, that where this cometh to pass the heart is possessed of Satan. For who durst (unless he were void of reason) so blaspheme God? Therefore Peter asketh him as of some wonder, because such blindness is horrible.
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.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 9 Craftily took away.
Craftily took away.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–10 2 And kept back part of the price, his…
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.
Ver. 2. And kept back part] Interverted, ενοσφισατο, purloined, nimmed it away. Here was a concurrence of hypocrisy, sacrilege, diffidence, and ambition; for he would be thought as good as the best, and therefore laid that he brought at the apostles’ feet, &c. Hypocrites shall be uncased; no goat in a sheepskin shall steal on Christ’s right hand at the last day.
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.
Matthew Poole 1685 · Public Domain On vv2–10 Kept back part of the price, when they had…
Kept back part of the price, when they had vowed the whole to God and his service, which made it a robbing of God, whatsoever pretence they might possibly have of detaining some part for their own necessities in old age, or time of sickness; arguing a great distrust in that God, whom, when they had made their vow, they pretended to give themselves and their substance unto.
His wife also being privy to it; her subjection to her husband not excusing her partaking in his sin and punishment.
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Brought a certain part; their ambition carried them thus far, they would seem devout, charitable, &c., and their covetousness hindered them from going farther.
Laid it at the apostles’ feet: see Act 4:35.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v5 Observe here, 1. The justice of the punishment inflicted…
Observe here, 1. The justice of the punishment inflicted upon Ananias for his sin; he is struck dead upon the spot for his sacrilege, covetousness, hypocrisy and lying: Doubtless it was a very heinous sin which God so severely punished, and it was the first sin of this kind under the New Testament. This was the first consecration of goods that ever was made unto Christ our Lord, after he was exalted at the right hand of God in heaven; and this was the first sacrilege: The first sin of this kind, and therefore the first persons that were found guilty of it met with this severity, in terrorem, to make all others afraid of it. The first transgressors in any kind have been made public examples. Thus the angels befoe the Jewish church; Nadab and Abihu at the beginning of the Jewish church; and here Ananias and Sapphira, at the beginning of the Christian church.
Observe, 2. How Sapphira, the wife’s, subjection to her husband, doth not excuse her from partaking in his sin, nor exempt her from the severity of the punishment.
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God’s authority in commanding or forbidding, must be first observed and obeyed, otherwise we put the creature in God’s place, debase him and set up and idol, which the jealousy and holiness of God will never endure.
Observe, 3. How the same sin meets with the same punishment. Husband and wife had here agreed both what to do and what to say, and they that sinned together suffered together.
God is no respector of persons, male and female, Jew or Gentile, prince or subject, husband or wife; the soul that sinneth, it shall die; Then fell she down straightaway at his feet, and yielded up the ghost, Act 5:10.
Observe, 4. That this miraculous way of punishing offenders with immediate death by the apostles, was not common: This is the only instance in the New Testament of so severe a punishment inflicted by the mouth of the apostles for any sin whatsoever; and it seems accommodated and suited to that particular time, in which magistrates were so far from defending the church, that they furthered the persecution, and endeavoured the extirpation of it.
Observe lastly, The effect which this tremendous miracle had upon the whole church; it awfully affected them with fear and trembling; Great fear came upon all the church, and upon as many as heard these things.
God’s extraordinary providences, either judgments or mercies, towards ourselves or towards others, ought to affect us with holy fear, and that fear which works righteousness, When his judgments are abroad in the earth, the inhabitants of the world will learn righteousness; Isa 26:9 that is, they ought to do so, and, if ever they will do it, they will do it then: Judgments work fear, and fear works righteousness.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–10 And kept back part of the price,.... At which…
And kept back part of the price,.... At which the possession was sold; he reserved it for his own use, after he had given out that he sold it for the service of the church:
his wife also being privy to it; to this private reserve:
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and brought a certain part; whether the greater part, or an equal part, half of it, or a lesser part; some little part of it, so the phrase seems to signify, is not certain:
and laid it at the apostles' feet; as the rest did, thereby to make a show of charity, and cover the deceit.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 4, 5, 7, 8, 10 And bringing a certain part - As if it…
And bringing a certain part - As if it had been the whole: perhaps saying it was so.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 5, 6, 9, 10 Verse 2. Kept back part of the price] Ananias…
Verse 2. Kept back part of the price] Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτημα, (of what kind we know not,) which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 5, 7 Act 5:3-4. But Peter said — Under the direction…
Act 5:3-4. But Peter said — Under the direction of the Holy Spirit, which immediately suggested to him the fraud; Why has Satan — Through thine own wickedness in yielding to his temptations; filled thy heart — With such a degree of covetousness, falsehood, folly, and presumption, as to induce thee to lie to, or, as Dr. Waterland renders ψευσασθαι σε το πνευμα το αγιον, to put a fallacy, or cheat upon the Holy Ghost; that is, that thou shouldst attempt to impose upon the Spirit of God, namely, the Spirit with which the apostles were endued. Here we see St. Peter, under the infallible guidance of the Spirit of truth, of wisdom, and revelation, acknowledging and bearing testimony to the agency of Satan in exciting men to and promoting wickedness: and what faith then have they in the inspiration of the apostles, who call in question the very existence of the devil, and even venture to give it as their opinion that there is no such being in the universe? And to keep back part of the price — When thou pretendest to have brought the whole. While it remained unsold, was it not thine own? — It evidently appears from hence, that no Christian converts were obliged to sell their estates. And when it was sold, was it not still in thine own power — To have given, or not given, the whole or any part of the price of it into the treasury of the church, as thou shouldest think proper? Why then hast thou conceived this thing, &c. — So meanly and profanely to dissemble on this solemn occasion? Thou hast not lied unto men — That is, to men alone, whose treasurers we are; but unto God — Who resides in us by his Divine Spirit. Hence it is justly inferred, that the Holy Ghost is God; since lying to him is said to be lying to God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–9 And kept back - The word used here means…
And kept back - The word used here means properly “to separate, to part:” and then it means to “separate surreptitiously or clandestinely for our own use” a part of public property, as taxes, etc. It is used but three times in the New Testament, Act 5:3, and in Tit 2:10, where it is rendered “purloining.” Here it means that they “secretly” kept back a part, while “professedly” devoting all to God.
His wife also being privy to it - His wife “knowing it,” and evidently concurring in it.
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And laid it at the apostles’ feet - This was evidently an act professedly of devoting all to God. Compare Act 4:37; also Act 5:8-9. That this was his “profession,” or “pretence,” is further implied in the fact that Peter charges him with having “lied” unto God, Act 5:3-4.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 7, 8 By fraud kept part.[1] Ananias, and his wife Saphira,…
By fraud kept part.[1] Ananias, and his wife Saphira, had make a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a sacrilegious fraud, and St. John Chrysostom, a theft of what was already made sacred to God. (Witham)
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[BIBLIOGRAPHY]
Defraudavit, Greek: enosphisato. Intervertit aliquid de pretio. St. Augustine, serm. xxvii. de verbis apostoli. Sacrilegii damnatur, & fraudis. See. St. John Chrysostom, hom xii. in Acta.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 9, 10 why hath Satan filled--"why . . . fill--"why hast…
why hath Satan filled--"why . . . fill--"why hast thou suffered him to fill"
thine heart--so criminally entertaining his suggestion? Compare Act 5:4, "why hast thou conceived this thing in thine heart?" And see Joh 13:2, Joh 13:27.
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to lie to the Holy Ghost--to men under His supernatural illumination.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–9 2. Brought—It would seem that the money was brought…
2. Brought—It would seem that the money was brought and presented to the apostles in the meeting-room (note Act_2:2) of the church. Yet the three hours of Act_5:7 presuppose a lengthened stay at the place.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–10 2. and kept back part of the price] i.e.…
2. and kept back part of the price] i.e. while at the same time they professed to be bringing the whole sum into the common fund. The portion which was kept back was probably not large, for otherwise the general sense of the value of the land would have made it conspicuous. The word translated “kept back” is the same which is rendered Tit_2:10 purloining, and in classical Greek it has frequently the meaning to rob.
his wife also being privy to it] This is mentioned to shew that the offence was an aggravated one, and had not been committed without deliberation and set purpose. She was a willing accomplice in the intended fraud.
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and brought a certain part, and laid it at the apostles’ feet] Thus professing equal devotion with all the others who were making sacrifices for the cause of the faith. We are not told what they hoped to gain by their act, whether in reputation among the people (Act_2:47), or, by giving what was supposed to be their whole estate (which may be implied in the vague word possession), to procure for themselves in perpetuity a maintenance from the common funds. The former ambition was most probably what led to their offence. They thought more of the display made at the Apostles’ feet than of the offence before God’s eyes. And we know from St Peter’s Epistle (2Pe_2:3) that it was soon foretold that men would arise in the Christian community, who “through covetousness would with feigned words make merchandise of” the society, and at a later date (Judges 11), these men are described as those who run “greedily after the error of Balaam for reward.” We may therefore be convinced that in the example of Ananias we have a typical instance of the kind of offence into which at this time the Christian community was in danger of being tempted.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–9 (2) And kept back part of the price.—The mere…
(2) And kept back part of the price.—The mere act of keeping back would not in itself have been sinful. The money was his own, to give the whole or part (Act_5:4). But the formal act, apparently reproducing that of Barnabas, was an acted lie. The part was offered as if it were the whole. The word for “kept back” is rendered “purloining” in Tit_2:10, and always carried with it the idea of stealthy and dishonest appropriation. It is used in the LXX. of Jos_7:1, as describing the sin of Achan.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–10 Thy for thine, A.V. Peter said. It was given…
Thy for thine, A.V. Peter said. It was given to Peter on this occasion, by the Holy Ghost, to read the secrets of Ananias"s heart, just as it was given to Elisha to detect Gehazi"s lie; (2Ki_5:25, 2Ki_5:26) and the swift punishment inflicted in both cases by the word of the man of God leprosy in one case, and sudden death in the other is another point of strong resemblance. To lie to the Holy Ghost. It is only one instance among many of the pure spiritual atmosphere in which the Church then moved, that a lie to the apostle was a lie to the Holy Ghost under whose guidance and by whose power the apostle acted. Ananias"s fraud was an ignoring of the whole spiritual character of the apostles" ministry, and was accordingly visited with an immediate punishment. The death of Ananias and Sapphira was a terrible fulfillment of the promise, "Whosesoever sins ye retain, they are retained". (Joh_20:23)
HOMILIES BY R. TUCK Vers. 3, 4. The conviction of Ananias.
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St. Peter was, by natural disposition and the general consent, spokesman and interpreter for the Church. He could not have uttered these words to Ananias without a painful recalling of his own sin in the threefold denial of his Lord, and his own conviction of his sin at the sound of the cock-crowing. But compare St. Peter"s sin with that of Ananias, and show why recovery was possible in his case, but only overwhelming judgment in the case of Ananias. We must also understand that the Holy Spirit gave St. Peter special knowledge of Ananias"s deception, and guided him in what was said and done. Compare Joshua"s dealing with Achan.
I THE CONVICTION AS EXPRESSED BY ST. PETER. He urges:
1. That evil, in the shape of temptation, had been unresisted. The question "Why?" implies that resistance to the temptation had been possible. Had he resisted the tempter, he would have fled from him. (Jam_4:7)
2. That Ananias was under no kind of compulsion. He was not bound by any rule of the Church. If be had brought, and called it, part, or if he had brought nothing, he could not have been blamed. If he was moved to sell he should honestly set forth what he bad done with the money. Man from his fellowman at least looks for sincerity and truthfulness.
3. And that while Ananias had only purposed to deceive the apostles, he had really been trying to deceive God, who dwelt, by his Spirit, in the apostles and in the Church. "Or, to state it as Peter stated it three hours after to the woman, this couple put God, the all-knowing Spirit, to the proof, tried him whether he would let himself and his Holy Church be taken in with a lie.
II THE CONVCTION AS FELT BY ANANIAS. Throughout he must have borne an uneasy conscience, and in response to St. Peter"s words it smote him hard. Shame and guilt overwhelmed him, and may even in part be allowed to explain his sudden death. Dr. Plumptre says, "In such a case we may rightly trace that union of natural causation and Divine purpose which we express in the familiar phrase that speaks of the visitation of God as a cause of death. The shame and agony of detection, the horror of conscience not yet dead, were enough to paralyze the powers of life.
III THE CONVICTION AS CONFIRMED BY GOD. In the death of Ananias, and in the death taking place in such a sudden and awful manner. "In this case it is plain that the death of Ananias is an event supernaturally arranged by a higher power, because it is connected with the penal sentence of the apostle, which was spoken in the power of the Spirit." It may be pointed out that the Divine judgment here concerns only the sudden death, and the veil is not lifted to show us the eternal judgment, the secret Divine dealings with this so sadly erring disciple. Compare the teachings of such passages as 1Co_5:5 1Pe_4:6.
Impress that, however our sin may be covered over and hidden from our own view now by self-delusions, the time of conviction must come sooner or later. A man must presently see his sin as it is, and see himself as he is. The conviction may come wholly by Divine inward leadings, it may come through providential circumstances, or it may be started by the word of some teacher or friend. Happy, indeed, is he who is brought to conviction in time in time to seek pardon and eternal life in that living Savior who is "exalted to give repentance and remission of sins. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 3, 4, 7 And kept back part of the price.
Act_5:2
And kept back part of the price.
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The sin of pretence and its punishment
They desired to have all the credit the Church would give them for acting as generously as Barnabas did, and yet, while getting credit for unselfish and unstinting liberality, to be able to enjoy in private somewhat of that which they were believed to have surrendered. And their calculations were terribly disappointed. They tried to play the hypocrites part on most dangerous ground, just when the Divine spirit of purity, sincerity, and truth had been abundantly poured out, and when the spirit of deceit and hypocrisy was therefore at once recognised. It was with the apostles and their spiritual natures then as it is with ourselves and our physical natures still. When we are living in a crowded city we notice not strange scents and ill odours and foul gases; our senses are dulled, and our perceptive powers are rendered obtuse because the whole atmosphere is a tainted one. But when we dwell in the pure air of the country, and the glorious breezes from mountain and moor blow round us fresh and free, then we detect at once, and at a long distance, the slightest ill odour or the least trace of offensive gas. The outpoured presence of the Spirit, and the abounding love which was produced thereby, quickened the perception of St. Peter. He recognised the hypocrisy, characterised the sin of Ananias as a lie against the Holy Ghost; and then the Spirit and Giver of life, seconding and supporting the words of St. Peter, withdrew His support from the human frame of the sinner, and Ananias ceased to live, just as Sapphira, his partner in deceit, ceased to live a few hours later. It may well have been that this incident was inserted in this typical Church history to correct a false idea which would otherwise have grown up. The apostles and their followers were now realising their freedom in the spirit; and some were inclined to run into licentiousness as the result of that freedom. They were realising, too, their relationship to God as one of pure filial love, and they were in great danger of forgetting that God was a God of justice and judgment as well, till this stern dispensation recalled them to a sense of the fact that eternal love is also eternal purity and eternal truth, and will by no means clear the guilty. (G. T. Stokes, D. D.)
The nature of the sin
That it was simply the sin of lying, is impossible to believe. He who calmly told them of their instant fate had himself lied most foully, and been forgiven. It is more plausible to maintain that their sin was something far worse than mere falsehood--that it was hypocrisy of the lowest type--that they could not endure to lack the praise of the noblest Christian conduct, or to make the necessary sacrifices--that they schemed to be considered the best, whilst they were, and knew that they were, very far below the best. All this is true and terrible, but does not satisfy us as an explanation of their awful end. I venture to suggest that Ananias and Sapphira suffered the extreme penalty, not as sinners, but as criminals; not in revenge for a flagrant insult offered to the Almighty, but as the due reward for a frightful wrong inflicted upon their fellowmen; not to accentuate the hideousness of a sin (for which purpose it had been unneeded and ineffective), but to mark the enormity of a crime which blasted the fairest prospect ever opened before the sons of men. It seems to me that they suffered death just as the dynamitards ought to suffer death, because in the recklessness of political hatred they destroy the lives of innocent people. Their crime was beyond all possible reach of human justice, therefore God Himself intervened to mark for once and all how great a crime, how vast a wrong they had committed in the sight of Heaven. Of what, then, were they guilty? What did they do? Before the deceit of Ananias and Sapphira communism was the rule within the Christian fold. It was practised freely as a natural, nay, a necessary part of a whole-hearted following after Christ. After the deceit of Ananias and Sapphira communism ceased to be the rule--apparently it ceased to exist. In the very next chapter we find, not communism, but charity, with all its paltry greeds and grudges. Why was this? What became of the communism? I say that Ananias and his wife killed it. Such a state of things depends essentially upon mutual confidence, and they killed that confidence. The fatal blow had been given: and what had been an actual working system, perfect in its principle, and boundless in its promise, faded at once into a beautiful dream Co-operation in the labours of life does very well for beavers, for they do not deceive one another, nor does one desire to grow fat at his neighbours expense, neither does another wish to take credit for having done what he has not really done. Why cannot Christian men he as true to one another, and to the society of which they form a part, as beavers? Ask Ananias and Sapphira. Before they began, there were no suspicions, no grudgings, no wealth, and no poverty, neither was there any among them that lacked. When they had ended there were rich and poor, there was a murmuring of one class against another, there was the foretaste of those monstrous evils which we deplore to-day. They only told a lie, but that lie gave a mortal blow to the mutual confidence on which any system of communism has to rest. If it is only to-day that we are beginning to face the social problems of advanced civilisation in their naked ugliness, if it is only to-day that we are in a position to estimate the results of unlimited competition, and the reign of universal greed; if it is only to-day that we are becoming thoroughly frightened at the hideous contrast between the professed principles and the existing facts of Christian society; it is for this very reason only to-day that we are able to appreciate the true moral of that tremendous and unexampled judgment. The socialism of the first believers was the fairest work of the Holy Ghost--it was the truest following after Christ--it was the loftiest faith and the broadest charity translated into that simple language of everyday life, which must be read and loved of all men. The Magnificat is the inspired hymn of gospel communism, it is the Marseillaise of the Christian socialist. Striking at once to the heart of the matter, rising at once to the principle of the new order, forestalling (like all inspired strains) the end from the beginning, it pronounces without mitigation, it exults without qualification, that He hath put down the mighty, etc. (R. Winterbotham, M. A.)
Making gain out of a pretence of godliness
When Nineveh was burned under Sardanapalus, great quantities of treasure were known to bare fallen into the fiery ruins. Belesis, governor of Babylon, had been one of the conspirators against the dead king, and was aware of all the circumstances of the sack of the city. He told the other generals that in the midst of the fight he had at one time despaired of success, and then he had solemnly sworn to the immortal gods that, if victory were vouchsafed him, he would convey bodily all the ashes of the conflagration to Babylon, and deposit them in a vast temple which he would erect to receive them in honour of the propitious deities: he added that his tender conscience would not permit him to delay the fulfilment of his vow. No one could object to so pious a proposal; so Belesis set the whole army at work to gather up the remains of the fire. When the valuable mass reached Babylon he smelted the heaps in great furnaces, and enriched himself to a fabulous amount with the gold and silver that came forth. This he had understood all along; but he was neither the first nor the last man who has put forward his conscience to make gain out of godliness with a villainous deceit. (C. S. Robinson, D. D.)
Keeping back the price
We read in French history that Louis XI. once proffered the entire department of Bologne to the Blessed Virgin Mary. He drew up a deed, signed, sealed; he delivered it to the proper ecclesiastics of the Church. But with a peculiar perversity he kept all the revenues and taxes, appointing every year new collectors who might secure the income rigidly for himself without any peril of being tampered with by the priests. (C. S. Robinson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2, 3, 5, 6, 7, 8, 10 2. Kept back part of the price. Like many…
2. Kept back part of the price. Like many others, of their own accord they sold a possession for the benefit of the church. They were not compelled to sell it, or when sold to give the money, or to give all. Their sin was not withholding a part, but lying about it. (1) They gave from the wrong motives, not for the Lord, but for human praise. (2) There was hypocrisy and falsehood. His wife being privy to it. Hence equally guilty. There was a guilty conspiracy between them. Brought a certain part. Pretending it was all. His was a deliberate, public lie.
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.
J. W. McGarvey 1914 · Public Domain On vv2–10 See notes on verse 1
See notes on verse 1
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.
Paul E. Kretzmann 1924 · Public Domain On v7 The death of Sapphira:
The death of Sapphira:
v. 7. And it was about the space of three hours after, when his wife, not knowing what was done, came in.
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v. 8. And Peter answered unto her, Tell me whether ye sold the land for so much. And she said, Yea, for so much.
v. 9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.
v. 10. Then fell she down straightway at 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.
v. 11. And great fear came upon all the Church, and upon as many as heard these things.
Whether the information concerning the death of her husband had been withheld from Sapphira by the command of Peter, or whether the awe of the incident they had witnessed kept the members from spreading the story, is immaterial. After an interval of about three hours, Sapphira, who may have become concerned over the long absence of Ananias, came to the meeting-place of the congregation. She was fully prepared to keep her agreement with her husband relative to the money, not knowing that his fate had been sealed hours before. When Peter, therefore, put the question to her whether for just that sum which was still lying there they had sold their property, she unhesitatingly replied: Yes, for just so much. Peter’s question had been a last appeal to her conscience, a last admonition to tell the truth and give all glory to God. But she disregarded the admonition, persevered in her sin, and seconded the base lie of her husband. It was a willful persistence in sin, in hypocrisy. Note the dramatic intensity of the narrative. Peter now, in the name of God, as a prophet of the Lord, pronounced the judgment upon her. For what reason, to what end, did you agree to tempt the Spirit of God, to see whether it would be possible to deceive Him as well as His Church? The feet of those that carried out thy husband are at the door, and will carry thee out. And no sooner had Peter uttered the Lord’s judgment than Sapphira fell down, just as her husband had before her, and also breathed her last. And the young men coming in, found her dead, and buried her beside her husband, to be joined with him in death as she had been in life. That was a terrible, but just judgment which the Lord here executed in the midst of the first congregation. By this act God declared to the Church of all times that the hypocrites are an abomination in His sight. It is but seldom in our days that the Lord makes known His avenging power in the same manner as here, but His hand is not shortened even today when His honor is at stake. Note: There is a repetition of the sin of Ananias and Sapphira in modern church-life, also in connection with the Lord’s treasury, namely, when members of congregations make exaggerated statements of the amounts they are giving or understate their income, in order to make their contribution for the Kingdom stand out above that of others. The result of this story should rather be, as it was in those days, that a great fear comes upon the people, both upon those that are members of the Church and those that are still outside, but hear of this manifestation of God’s power. The same God that sat in judgment upon Ananias and Sapphira will, in His own way and at the time appointed by Him, not fail to visit the sins upon those that follow the example of these two hypocrites.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 7, 9 General Information:
General Information:
If your language does not use rhetorical questions, you may reword these as statements.
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why has Satan filled your heart to lie ... land?
Peter uses this question to rebuke Ananias. AT: "you should not have let Satan fill your heart to lie ... land." (See: Rhetorical Question)
Satan filled your heart
Here the word "heart" is a metonym for the will and emotions. The phrase "Satan filled your heart" is a metaphor. Possible meanings of the metaphor are 1) "Satan completely controlled you" or 2) "Satan convinced you" (See: Metonymy and Metaphor)
to lie to the Holy Spirit and to keep back part of the price
This implies that Ananias had told the apostles that he was giving the entire amount that he had received from selling his land. (See: Assumed Knowledge and Implicit Information)
While it remained unsold, did it not remain your own ... control?
Peter uses this question to rebuke Ananias. AT: "While it remained unsold, it was your own ... control." (See: Rhetorical Question)
While it remained unsold
"While you had not sold it"
after it was sold, was it not in your control?
Peter uses this question to rebuke Ananias. AT: "after it was sold, you had control over the money that you received." (See: Rhetorical Question)
after it was sold
This can be stated in active form. AT: "after you sold it" (See: Active or Passive)
How is it that you thought of this thing in your heart?
Peter used this question to rebuke Ananias. Here the word "heart" refers to the will and emotions. AT: "You should not have thought of doing this thing" (See: Rhetorical Question and Metonymy)
fell down and breathed his last
Here "breathed his last" means "breathed his final breath" and is a polite way of saying that he died. Ananias fell down because he died; he did not die because he fell down. AT: "died and fell to the ground" (See: Euphemism)
translationWords
Peter
Satan
heart
Holy Spirit
God
breath
fear
bury
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v3 5:3-4 In lying about their property sale, Ananias was…
5:3-4 In lying about their property sale, Ananias was not just lying to others but to the Holy Spirit—that is, to God. His actions compromised the transparent sincerity, unity, and integrity of the church at its very foundation, and thus he fell under the direct judgment of God (cp. Lev 10:1-5; Josh 7:16-26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.