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Ananias and Sapphira

 5

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property; 2with his wife’s knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles’ feet. 3“Ananias,” Peter asked, “why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? 4While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God!” 5Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it. 6The young men came and wrapped up his body, then carried him out and buried him.

7 After an interval of about three hours his wife came in, not knowing what had happened. 8Peter said to her, “Tell me whether you and your husband sold the land for such and such a price.” And she said, “Yes, that was the price.” 9Then Peter said to her, “How is it that you have agreed together to put the Spirit of the Lord to the test? Look, the feet of those who have buried your husband are at the door, and they will carry you out.” 10Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband. 11And great fear seized the whole church and all who heard of these things.

The Apostles Heal Many

12 Now many signs and wonders were done among the people through the apostles. And they were all together in Solomon’s Portico. 13None of the rest dared to join them, but the people held them in high esteem. 14Yet more than ever believers were added to the Lord, great numbers of both men and women, 15so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peter’s shadow might fall on some of them as he came by. 16A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured.

The Apostles Are Persecuted

17 Then the high priest took action; he and all who were with him (that is, the sect of the Sadducees), being filled with jealousy, 18arrested the apostles and put them in the public prison. 19But during the night an angel of the Lord opened the prison doors, brought them out, and said, 20“Go, stand in the temple and tell the people the whole message about this life.” 21When they heard this, they entered the temple at daybreak and went on with their teaching.

When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought. 22But when the temple police went there, they did not find them in the prison; so they returned and reported, 23“We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside.” 24Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on. 25Then someone arrived and announced, “Look, the men whom you put in prison are standing in the temple and teaching the people!” 26Then the captain went with the temple police and brought them, but without violence, for they were afraid of being stoned by the people.

27 When they had brought them, they had them stand before the council. The high priest questioned them, 28saying, “We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man’s blood on us.” 29But Peter and the apostles answered, “We must obey God rather than any human authority. 30The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. 31God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. 32And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.”

33 When they heard this, they were enraged and wanted to kill them. 34But a Pharisee in the council named Gamaliel, a teacher of the law, respected by all the people, stood up and ordered the men to be put outside for a short time. 35Then he said to them, “Fellow Israelites, consider carefully what you propose to do to these men. 36For some time ago Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him; but he was killed, and all who followed him were dispersed and disappeared. 37After him Judas the Galilean rose up at the time of the census and got people to follow him; he also perished, and all who followed him were scattered. 38So in the present case, I tell you, keep away from these men and let them alone; because if this plan or this undertaking is of human origin, it will fail; 39but if it is of God, you will not be able to overthrow them—in that case you may even be found fighting against God!”

They were convinced by him, 40and when they had called in the apostles, they had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go. 41As they left the council, they rejoiced that they were considered worthy to suffer dishonor for the sake of the name. 42And every day in the temple and at home they did not cease to teach and proclaim Jesus as the Messiah.

 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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 govermnent 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. 237237     “Accedit huc quoque obstinata mentiendi audacia,” to this was also added an obstinate audacity in lying, omitted. The fact of Ananias did bear a goodly show, 238238     “Praeclarum in speciem et memorabile,” in appearance noble and memorable. 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; 239239     “Theatri plausum appetamus,” long for the plaudits of a theatre. 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.

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 240240     “Criminis atrocitatem,” the atrocity of the crime. 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; 241241     “Veluti cornici, uti proverbio dicitur, configere oculos,” and as the proverb says, “put out the eyes of the crow.” 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.

4. Did it not remaining. This amplifieth the offense because he sinned, being enforced by no necessity. For seeing it is no just or lawful excuse to have been provoked by some other means, how much worse is it to run headlong unto wickedness willingly, and, as it were of set purpose to pull down God’s vengeance? We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money; because in the second member, the field which was sold is taken for the price itself. Therefore he should nevertheless have been counted faithful, though he had kept that which was his own. Whereby it appeareth that they are men destitute of their right wits, who say that it is not lawful for the faithful to have anything of their own.

Thou hast not lied to men, but to God. Although the words be diversely construed, yet do I not doubt but that this confirmeth the former sentence. For hypocrites do so enwrap themselves in so many shifts, that they think they have nothing to do with God. And Peter speaketh thus expressly, because Ananias had deceived the Church. But he ought to have considered, that

“where two or three be gathered together in the name of Christ, he is present there as the chief governor,”
(Matthew 18:20;)

yea, he ought to have behaved himself no otherwise in that assembly, than if he should have seen God with his eyes. For seeing that God will reign in the Church, if we give him any reverence, we must reverence that rule and government religiously which he exerciseth by his Word. The apostles were indeed men, but not private men, because God had put them in his stead. Furthermore, we must note, that he saith that he lieth to God who doth lie to the Holy Ghost. For the divinity of the Holy Ghost is manifestly proved by this form of speech. In like sort Paul saith, “Ye are the temples of God, because his Spirit dwelleth in you,” (1 Corinthians 3:16, 17; and 6:19.)

5. When Ananias heard these things. The death of Ananias doth, indeed, declare and prove the force of the word, which Paul cloth highly extol; to wit, that it is the savor of death unto death to those which perish, (2 Corinthians 2:16.) He speaketh, indeed, of the spiritual death of the soul, but there was a visible sign in the body of Ananias of that punishment which cannot be seen with the eyes of men. He was not slain with sword, by force, nor hand, but was stricken dead with the only hearing of the voice. When we hear this, let the threatenings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,

“He shall slay the wicked with the breath of his mouth.”
(Isaiah 11:4,)

doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19th chapter of the First to the Corinthians, (verse 10.) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Acts 13:8.) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias’ sin in their own and not in God’s balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the beginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.

And there came great fear This was the Lord’s purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished. 242242     “Tam graviter,” so grievously, severely.

7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dissemble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter’s interrogation that their guile was found out.

8. Tell me. We see that God doth not by and by 243243     “Subito impetu,” by sudden impulse. punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. 244244     “Qui sibi veniam praecidunt,” who cut themselves off from pardon. For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant 245245     “Placida,” calm. inviting unto repentance. But she, in holding on so carelessly, 246246     “Pergendo secure,” in proceeding securely. doth declare that she was incurable, because she is touched with no fear of God.

And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come 247247     “Olim,” one day. stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. 248248     “Absurdum,” absurd or strange. Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.

9. To tempt the Spirit. He uttereth the same thing in other words which he had said before; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.

11. And there came fear. He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.
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