Exegetical and Hermeneutical Commentary of Acts 5:3
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?
3. But Peter said, Ananias, why, &c.] The interrogative particle is of a strengthened form in the original, and seems to indicate that there had been a possibility of resisting the influence which led to this offence, had Ananias been desirous to do so. We must believe that the Holy Spirit gave Peter knowledge of the deception which Ananias was seeking to practise on the Church, and most likely also of the punishment which should come upon the offender. Otherwise we can hardly account for the calm manner of the Apostle when such a startling judgment was inflicted in an instant.
hath Satan filled thine heart ] i.e. made thee bold enough. Cp. Est 7:5, “that durst presume in his heart,” and Ecc 8:11.
to lie to the Holy Ghost ] for it was the power of the Holy Ghost that was manifested in the Apostles. It is much to be noticed how from the first the Apostles disclaim any power in themselves. It is Christ who works the miracles, the God of Abraham who gives the power of healing, and the Holy Ghost who is grieved by sins like that of Ananias. There is no trace of any seeking after consideration for themselves and their deeds among the records of these Acts of the Apostles, and no sign could be more indicative of the earliest age of the Christian Church. Before the apostolic age was past the internal character of the Church was much altered from this.
and to keep back part of the price of the land ] As before, the sense is that of fraudulent concealment and purloining.
Fuente: The Cambridge Bible for Schools and Colleges
But Peter said … – Peter could have known this only by revelation. It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God.
Why hath Satan – Great deeds of wickedness in the Scripture are traced to the influence of Satan. Compare Luk 23:3; Joh 13:27. Especially is Satan called the father of lies, Joh 8:44-45. Compare Gen 3:1-5. As this was an act of falsehood, or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his yielding to the temptation. Nowhere in the Bible are people supposed to be free from guilt from the mere fact that they have been tempted to commit it. God requires them to resist temptation; and if they yield to it, they must be punished.
Filled thine heart – A mans heart or mind is full of a thing when he is intent on it; when he is strongly impelled to it; or when he is fully occupied with it. The expression here means that he was strongly impelled or excited by Satan to this crime.
To lie to – To attempt to deceive. The deception which he meant to practice was to keep back a part of the price, while he pretended to bring the whole of it; thus tempting God, and supposing that he could not detect the fraud.
The Holy Ghost – to pneuma to hagion. The main inquiry here is, whether the apostle Peter intended to designate in this place the third person of the Trinity; or whether he meant to speak of God as God, without any reference to the distinction of persons; or whether he referred to the divine influence which inspired the apostles, without reference to the special offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a distinction here recognized between the Father and the Holy Spirit? That there is, will be apparent from the following considerations:
(1) If no such distinction is intended, it is remarkable that Peter did not use the usual and customary name of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the Holy Spirit, and the Spirit of the Lord, Act 5:9.
(2) The name used here is the one employed in the Scriptures to designate the third person of the Trinity, as implying a distinction from the Father. See Mat 3:16; Mat 1:18, Mat 1:20; Mat 3:11; Mat 12:32; Mat 28:19; Mar 1:8; Mar 3:29; Mar 12:36; Luk 12:10; Joh 14:26; Joh 7:39; Joh 20:22; Act 4:8; Act 5:32, etc.
(3) Peter intended, doubtless, to designate an offence as committed particularly against the person, or influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection, and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Spirit as distinct from the Father. See Joh 14:16-17, Joh 14:26; Joh 15:26; Joh 16:7-11; Joh 20:22. Compare Act 5:32. The offence, therefore, being against him who was sent by the Father, and who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father.
(4) A further incidental proof of this may be found in the fact that the sin here committed was one of special magnitude – so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Spirit is uniformly represented to be of this description. Compare Mat 12:31-32; Mar 3:28-29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the third person of the Trinity. Two remarks may be made here:
(1) The Holy Spirit is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the divine nature that may be designated by the word person. This is clear from the fact that sin is said to have been committed against him – a sin which it was supposed could not be detected. Sin cannot be committed against an attribute of God, or an influence from God. We cannot lie unto an attribute, or against wisdom, or power, or goodness; nor can we lie unto an influence, merely, of the Most High. Sin is committed against a Being, not against an attribute; and as a sin is here charged on Ananias against the Holy Spirit, it follows that the Holy Spirit has a personal existence, or that there is such a distinction in the divine essence that it may be proper to specify a sin as committed especially against him. In the same way sin may be represented as committed especially against the Father when his name is blasphemed; when his dominion is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against the Son when his atonement is denied; his divinity assailed; his character derided, or his invitations slighted. And thus sin may be represented as committed against the Holy Spirit when his office of renewing the heart, or sanctifying the soul, is called in question, or when his work is ascribed to some malign or other influence. See Mar 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Spirit prove that in some sense he is distinct from the Father and the Son.
(2) The Holy Spirit is divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Compare Jer 17:10; 1Ch 28:9; 1Co 2:10, The Spirit searcheth all things, yea, the deep things of God; Rev 2:23. And he is expressly called God. See the notes on Act 5:4.
Fuente: Albert Barnes’ Notes on the Bible
Act 5:3
Why hath Satan filled thine heart to lie to the Holy Ghost.
Satan
is a Hebrew word meaning adversary or opponent, whether in war (1Ki 5:4) or litigation (Psa 109:6), often applied to human enemies, but in one place to an angel (Num 26:22), and with the article (2Sa 24:1), was a proper name without it (1Ch 21:1), to the evil spirit or prince of the fallen angels, as the adversary and accuser of mankind (Job 1:7; Job 2:2; Zec 3:1-2; cf. Rev 12:9-10). In this sense and application it is nearly equivalent to Diabolus (Rev 12:9; Rev 20:2), meaning slanderer, informer, false accuser; to which the English devil may be easily traced back, through the intermediate forms of the French Diable and Italian Diavolo. As the same being is the tempter of our race from the beginning (2Co 11:3), the name Satan sometimes has that special meaning (Mat 4:10; Mat 16:23; Mar 8:33), and so it is used here. (J. W. Alexander, D. D.)
Satan filling the heart
The question contains more than one truth in reference to Satan.
I. The existence and reality of Satan, that is to say of the evil spirit who is the prince of darkness, is throughout undeniably to be understood. It cannot here be considered as a mere allegory; the matter was too serious, and the speech of the apostle is much too impressive, severe and direct for that.
II. Evil does not exist and grow isolated in the human breast, but is connectively interwoven with the kingdom of evil in the invisible world. And precisely the worst sins, the subtlest hypocrisy, where evil clothes itself in the holiest garments of light, are the operations of Satan.
III. There are different degrees of the working of Satan, from the smallest temptation to the filling of the heart, i.e., entirely and completely taking possession of it, which is the terrible contrast to the fulness of the Holy Spirit.
IV. Man is responsible, and his will free even in relation to the powerful promptings of the devil. For Peter says not only Satan has filled thy heart, but asks why. And the reason he seeks lies evidently not in Satan, but in Ananias. Why hast thou permitted it? The apostle indirectly testifies that man, if he will, may resist the devil (1Pe 5:9; Jam 4:7). There is no irresistible power of Satan. (G. V. Lechler, D. D.)
Lying to the Holy Spirit
Falsehood is particularly a sin against the Holy Spirit. It is a sin against–
I. His nature. One of His titles is the Spirit of Truth. It is essentially inherent in Him. He cannot Himself be false, and falsehood cannot dwell in His presence.
II. His word. Christ prayed Sanctify them through Thy truth; Thy Word is truth. This is the instrument by which He accomplishes all His purposes; and He will use no other. He tells all the truth as it regards God, man, sin, and salvation, time and eternity. Of such Jesus says, Ye shall know the truth, and the truth shall make you free. A lie is the rejection of the truth, and a direct resistance to the testimony and word of the Spirit.
III. His work in the heart. Thou desirest truth in the inward parts. When God writes His law upon the heart it is as a standard of truth which He sets up there. Establishing it within us, He entwines around it all our principles, affections and practices, He makes us true men.
IV. The character which He forms in His people. They are of the truth, do the truth, speak the truth in their heart, and are girt about with truth. (J. Morgan. D. D.)
The resistibility of evil
The Bible is a book of personalities–it has nothing to do with personifications, streams of tendency, etc. Here the personality of the Holy Spirit is clearly recognised, and Satan is no figure of speech. The resistibility of evil is the greatest moral of the text. Satans action is fully assumed, but Ananias is held responsible for the result: Why hast thou permitted it? Now we are all quite ready to blame the tempting power for our bad conduct. Supernatural evil comes in like a flood, and we think there is much to be said for us if we are swept away. We are told that in the East robbers employ magic to effect their nefarious purpose, their victims lying, with their eyes open, helpless spectators of the spoliation of their homes. Some men persuade themselves that they are similarly helpless in the presence of the arch thief. Not so, says the text. You can resist the devil and he will flee. There is no enchantment in wickedness which may prevail against a sincere and steadfast soul.
I. The very epithet we use to express the action of evil implies the resistibility of evil. Satan is the tempter, the initial action of evil is temptation. This is only another word for experiment or trial. It was the design of God (Deu 8:2), through certain discipline, to show Israel what was in His heart. Satan also tempts men, makes experiments upon their moral nature. But there is always this great distinction. God is ever aiming to realise the good that is in us, and to purge the evil; Satan to realise the evil and to purge the good. But uncertainty is of the very nature of temptation. When Satan makes an experiment upon us he may possibly succeed, he may possibly fail, according to the quality of our nature. He cannot coerce. Christ affirmed, The prince of this world cometh and hath nothing in Me Nothing that owned his sway. He was pure gold, and as such He went into the crucible, and as such He came out again. The alchemist sought to transmute base metals into gold; the devil seeks to turn gold into cinders, which can never be done in the physical world, much less in the ethical. If you are of baser metal in your inmost self–I do not care how much gilt you put on the surface, nor whether you have got the hall mark of the Church–if you are at the centre base metal when you are put into the crucible, base metal you will come out. But if there is nothing of the devil in us he can get nothing out of us. Loyal to the truth in your deepest thought and sympathy, the black storm may bow you down, but having done all, you stand; rotten at the heart, when the storm comes upon you, great is your fall. Experiment demonstrates: it does not necessitate.
II. The method of its approach and action indicates the resistibility of evil. The devil uses deceit. Temptation is cajolery. Evil comes in the wriggle of the serpent. All this is consolatory so far as it reveals the weakness which underlies all wickedness. Strong men do not resort to these equivocal methods; they wear no masks, proffer no bribes, tell no lies. The devil comes as a conjurer, not as a conqueror. The fowler setting his net shows that we are free; the destroyer proffering his sorcerous cup confesses that he has no authority to smite or bind; and seeing the serpent wriggling in the grass, it flashes on us in a moment how easily we may bruise his head. Irresistibility does not trick itself out in motley disguises. Be true in the inward parts and you shall be more than conqueror. The properties of a sorceror–mirrors, vapours, charms, incantations–will prevail nothing against the armour of light; the liar of ages will not deceive the simplicity of a little child (2Th 2:7-12). The root of the whole matter is here. Do you love the truth in your inmost heart, and are you prepared to follow it at all sacrifices? Then no mystery of lawlessness or lying wonders, etc., shall lead you astray, but you shall hear a heavenly voice saying, This is the way, and walking in it you shall be safe from the fear of evil.
III. If evil were irresistible it would possess a power which God does not permit Himself to exercise. God respects the nature He has given, and does not compel us along any line of action. Behold I stand at the door and knock. The heart of man seems but a but of clay, yet before its lowly door stands the Majesty of the skies asking admittance. God respects the freedom He first gave, and if ever He enters we shall have to turn the key. He knocks, but He does no more. God made the human heart to be opened only from within; and be sure what God will not do no other power shall be permitted to do. We have kept God out, and surely we can keep the devil out. The deceiver may post himself before the windows of our soul, and we cannot drive him away; but as sure as we are men he can never put his sooty foot across the red threshold of our heart except we agree to it (Luk 22:31). The French proverb is right, The devil goes away from a closed door. The door of the soul is sacred: keep it shut, latch it with caution, bolt it with resolution, lock it with prayer, and all hell may gather about, as the Sodomites did about the door of Lot, yet they shall be baffled. But once have the door open, begin coquettings with evil, and the devil will soon be your guest and master.
IV. Evil is being constantly vanquished. Nothing is more terrible than that we should be convinced of the invulnerability of evil. Cortes sought to make the Mexicans believe that a Spaniard could not die, an illusion which unnerved them in the day of battle. We must entertain no such belief about evil. The spirits of wickedness are being tramped under foot every day. The Bible is full of the records of victory over temptation and sin. What is the lesson of the victory of our Lord in the wilderness but the powerlessness of the devil in the presence of faith and purity. In His strength His victory is being ever repeated Whats done we partly may compute, but we know not whats resisted. We see the ugly side of life: if anybody goes to the bad we all know it. But all around us magnificent moral victories are being scored: if our eyes were opened and we could see everything that is going on many a sublime spectacle would inspire us with exultation. Now a young man has the cup of guilty pleasure pressed to his lips, but in the critical moment, on which hangs eternity, he dashes it to the ground; now a young maiden, by the grace of heaven, turns away from some alluring cluster, keeping her purity and her paradise; now a struggling tradesman prefers honesty to gold; now a politician loses an election rather than self respect. Poor human nature! We often get the worst of it, but not always. You have innumerable brothers and sisters in tribulation, who by Gods grace in miry pathways walk with unspotted robes, and the same grace shall be perfected in your weakness. The Jewish tradition says, The devil cannot overcome except he first see your face. Turn your face to the light and your back to the devil, and you shall never perish. Conclusion:
1. If you do not want Satan to fill your heart, take care that God fills it first. Satan filled Ananias heart because it was empty. Of his brethren we read they were all filled with the Holy Ghost. Satan could do nothing there. Here is our safety. When the devil finds an empty brain he fills it with false ideas, wicked plans; when he finds empty hands he fills them with mischiefs; when he finds an empty heart he fills it with vanities, burning passions, vicious sympathies and delights. If you wish to be saved from temptations power, keep your heart full of the love of God, your hands full of noble work, your mind full of high thought and desire.
2. You say, Satan has filled my heart; oh wretched man that I am. There is hope. The dispossessing power is sufficient. It is hard for a landlord to dispossess a bad tenant. He will not go out for the telling, you cannot frighten, coax, starve him out, it is only when the kings officer comes that you will get rid of the objectionable party. It is terrible work indeed to get the diabolism out of our heart. The Rationalist says, I will persuade him out, but iniquity does not yield to argument. The Optimist says, I will coax him out, but passion does not yield to blandishments. The Legalist says, I will frighten him out, but lust will not yield to law. The Ascetic says, I will starve him out, but pride, selfishness, and sensuality do not yield to discipline. The Pessimist says, Death shall pull down the tabernacle, and so give us relief from the ghastly dilemma, to find relief only in the destruction of the house is to confess ourselves utterly vanquished. Appeal from earth to heaven. The strong man armed shall bind the strong man and eject him. Seek the delivering Christ, and although your fetters have been riveted through years of transgression, you shall be led into liberty and peace. Evil irresistible! never. Thine is the kingdom, and the power, etc. (W. L. Watkinson.)
Insincere Christians an easy prey to Satan
A good coloured man once said, in a class-meeting: Brethren, when I was a boy, I took a hatchet and went into de woods. When I found a tree dat was straight, big, and solid, I didnt touch dat tree; but when I found one leaning a little and hollow inside, I soon had him down. So when de debbil goes after Christians, he dont touch dem dat stand straight and true; but dem dat lean a little and are hollow inside.
The devils trade wind
One of W. Jays peculiarities was the manner in which he would surprise his hearers by a startling sentence. Preaching on the repentance of Judas he took occasion to attack the love of money, and at the close of one of the divisions of his subject, he cried out, Avarice, avarice is the monsoon, the devils trade wind from the Church into hell. At another time, speaking of the inconsistency of many professors of the gospel, after making a powerful appeal, he exclaimed, Some of you, my dear brethren, are so inconsistent and undecided that if at this moment I saw the devil running away with you, I could not call out, Stop thief!–he would but carry off his own property!
Satans worms of avarice
A journal devoted to the interests of horticulture states that a gardener in the employ of a gentleman at Pittsford, New York, has recently solved a problem which has long perplexed him. In the garden under his care is a large lawn, on which he has bestowed much labour, and which was his especial pride. For some time past a small patch on this lawn disfigured it, for the grass that grew there was poor and withered, in marked contrast to all around. For a long time the gardener vainly endeavoured to discover the cause of its decay. One day, as he stood meditatively gazing at it, he saw several birds settle upon it and thrust their beaks through the sod with much diligence and satisfaction. The gardener had the curiosity to turn up a portion of the punctured turf, and discovered, to his amazement, that the earth beneath was alive with a greedy multitude of large white grubs, which had completely consumed the roots of the grass. He continued the work, and at every fresh removal of the sod the same phenomenon presented itself, until quarts of the larvae were gathered and destroyed. It is to be feared that the lack of vigorous life in some portions of Christs vineyard, the Church, may have a similar cause. The root of the piety of the members is being destroyed by Satans worms of avarice, ambition, and love of pleasure. (Christian Herald.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Why hath Satan filled thine heart] The verb , which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, c., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices.
To lie to the Holy Ghost] , To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is GOD.
To keep back part of the price] . The verb , , is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But Peter said; Peter knew this deceit by the inspiration of the Holy Ghost; it being most probably not otherwise likely ever to be discovered.
Satan filled thine heart: as when the heart is filled with hot spirits it is daring and bold, so when Satan filled their heart these wretches venture upon desperate courses and provoking sins.
To lie to the Holy Ghost; this sin is said to be lying to the Holy Ghost:
1. Because against their own consciences, and the Spirit of God too witnessing with their spirits, Rom 9:1. As also:
2. Because they pretended to holiness, and the service of God, when they intended only to serve their own turns; now the Spirit is in a peculiar manner the Spirit of holiness, and the author of it in us, whom they pretended to have been moved by, but falsely.
3. And, lastly: Defrauding the poor members of Christ of their right, (for so by their vow it became), they lied to the Holy Ghost, who constitutes and establishes the church, and accepteth these gifts as given to God, and not to men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3-6. why hath Satan filled“why. . . fill”why hast thou suffered him to fill”
thine heartsocriminally entertaining his suggestion? Compare Ac5:4, “why hast thou conceived this thing in thine heart?”And see Joh 13:2; Joh 13:27.
to lie to the Holy Ghosttomen under His supernatural illumination.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Peter said, Ananias,…. Peter, by divine revelation, or by a spirit of discerning, such as Elisha had, who knew what his servant Gehazi had done, knowing what a reserve Ananias had made, calls him by his name, and says to him,
why hath Satan filled thine heart? or emboldened thee, given thee so much spirit and courage to act in such an impudent and audacious manner; so the phrase is used in Es 7:5 see the Septuagint there, and often in Talmudic writings.
“Says R. Joshua, I never , “filled my heart”; or my heart never filled me to say to a man, go and take the change of these three things, c. d.”
And says another Rabbi e,
“though I say so, , “I never filled my heart”, or my heart never filled me to transgress the words of the companions”
that is, I never durst do so. And again f, it being observed, that Isaiah should say, “hear, O heavens!” it is said,
“who, or what is this, who , “hath filled his heart”, or whose heart has filled him to call to the heavens to hear.”
But this instance of Ananias was such, that none but Satan could have put him upon, or emboldened him to have done; who from hence appeared to have the power over him, and to have possessed him, to have great access to him, even to his heart, and great influence upon it, so as to prompt him
to lie to the Holy Ghost; who was in the apostles, and by whom they were acted, and to whom he had given a discerning of spirits; so that it was a daring action, and downright madness, to go about to deceive them: or he pretended he had an impulse from the Spirit of God to sell his estate, and give the whole price of it to the apostles, and yet kept back part of it; which was acting contrary to that Spirit he pretended to be influenced by.
And to keep back part of the price of the land: that is, he lied against the Holy Ghost, by keeping back part of the price the land was sold for; when he had declared he sold it with this view, to give the whole for charitable uses, and affirmed that what he brought was the whole.
d T. Hieros. Maaserot, fol. 48. 4. e Sabbat, fol. 14. 3. f Tzeror Hammor, fol. 160. 1. Vid. Shaare ora, fol. 2. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Filled (). The very verb used of the filling by the Holy Spirit (4:31). Satan the adversary is the father of lies (Joh 8:44). He had entered into Judas (Luke 22:3; John 13:27) and now he has filled the heart of Ananias with a lie.
To lie to the Holy Spirit ( ). Infinitive (aorist middle) of purpose with accusative of general reference () and the accusative of the person (object) as often in Greek writers, though here only in the N.T. with this verb. Usual dative of the person in verse 4 (, men, , God). The Holy Spirit had been given them to guide them into truth (Joh 15:13).
Fuente: Robertson’s Word Pictures in the New Testament
To lie to [] . Rather, to deceive. The design of Satan was to deceive the Holy Ghost. To lie to would require a different case in the noun, which occurs in ver. 4, where the same verb is properly rendered lie (unto God). Satan fills the heart to deceive. The result of the attempt is merely to lie.
Fuente: Vincent’s Word Studies in the New Testament
1) “But Peter said,” (eipen de Petros) “Then Peter said,” or responded to Ananias who came in pious hypocrisy, deception, selfishness, and covetousness, to make a reputation, of liberality for himself.
2) “Ananias, why hath Satan filled thine heart,” (hanania dia ti eplerosen ho satanas ten kardian sou) “Why (have you permitted) Satan to fill your heart?” or “how is it that?” indicating that it was in his power, volition, or choice to have prevented such a thing, Luk 2:49; Jas 4:3; 1Co 10:13; 1Pe 5:9. It is such sin that responsible children of God are to resist steadfastly in the faith. Satan, the father of lies, incites such in the carnal nature of one, Joh 8:44.
3) “To lie to the Holy Ghost,” (pseusasthai setopneuma to hagion) “To deceive (lie to) the Holy Spirit; When a pledge, vow or holy commitment vow has been made for the cause of Christ, it is to be kept or honestly and openly confessed, not covered up, Deu 23:21; Num 30:2; Ecc 5:4-5.
4) “And to keep back part of the price of the land?” (kai nosphisasthe apo tes times tou choriou) “And to appropriate (to yourself) from the price of the land?” The greater sin was not keeping a part of the price, but lying, deceiving, bartering for a reputation, so sinfully, Act 5:4; Gal 6:7-8; Sin finds men out both here and hereafter if and when unconfessed and unforsaken, Num 32:13; Pro 28:13. Men can not prosper with covered sins!
Fuente: Garner-Howes Baptist Commentary
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 (240) 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; (241) 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.
(240) “ Criminis atrocitatem,” the atrocity of the crime.
(241) “ Veluti cornici, uti proverbio dicitur, configere oculos,” and as the proverb says, “put out the eyes of the crow.”
Fuente: Calvin’s Complete Commentary
(3) Why hath Satan filled thine heart?The narrative is obviously intended to leave the impression that St. Peters knowledge of the fact came from a supernatural insight. He had that prophetic gift which gave him insight into the hearts of men, and through this outward show of generous devotion he read the baseness and the lie. And that evil he traced to its fountain-head. Like the sin of Judas (Joh. 13:2; Joh. 13:27), it had in it a malignant subtlety of evil, which implied the perversion of conscience and will just at the moment when they seemed to be, and, it may be, actually were, on the point of attaining a higher perfection than before. The question why implies that resistance to the temptation had been possible. Had he resisted the Tempter, he would have fled from him (Jas. 4:7).
To lie to the Holy Ghost.The words admit of two tenable interpretations. Ananias may be said to have lied unto the Holy Ghost, either (1) as lying against Him who dwelt in the Apostles whom he was seeking to deceive; or (2) as against Him who was the Searcher of the secrets of all hearts, his own included, and who was grieved (Eph. 4:31) by this resistance in one who had been called to a higher life. The apparent parallelism of the clause in Act. 5:4 is in favour of (1); but there is in the Greek a distinction, obviously made deliberately, between the structure of the verb in the two sentences. Here it is used with the accusative of the direct object, so that the meaning is to cheat or deceive the Holy Spirit; there with the dative, to speak a lie, not to men, but to God; and this gives a sense which is at least compatible with (2). The special intensity of the sin consisted in its being against the light and knowledge with which the human spirit had been illumined by the divine. The circumstance that it was also an attempt to deceive those in whom that Spirit dwelt in the fulness of its power comes in afterwards as a secondary aggravation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Satan As in this Church there is a present Spirit, so there can scarce be scandalous sin without a present Satan.
Lie to the Holy Ghost Dwelling not in Peter or the apostles alone, but in its fulness in the entire Church; so that the unhappy man walks into the very presence of Infinite Purity with a hypocrisy in his heart and a lie on his tongue. The terrible collision is, therefore, immediate and unmitigated.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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?’
But what was his surprise when Peter, instead of revealing a face full of admiration and gratitude, looked sternly at him and informed him that what he was doing was nothing but the act of Satan. Instead of being ‘full of the Holy Spirit’ he was revealing himself as ‘full of Satan’. He was lying to the Holy Spirit, God at work visibly among His people. He was doing Satan’s work. He was the enemy within. As with Judas, through Ananias Satan was intruding himself among the people of God by subterfuge (compare Luk 22:3). Ananias was letting him into the body of Christ. Note Peter’s assumption that the Holy Spirit is a person. It is significant that in the speeches of Peter the Holy Spirit always has the article.
And what was his lie? It was not about what the price was. It was about an act of avowal and consecration that was blatantly untrue. He had sanctified all to God, and had then deliberately withheld it while proclaiming that he was giving all.
Peter had discerned the heart of the matter. He had recognised in this not just the actions of two rather foolish people, but an insidious attack by Satan himself, who had planned by these means to undermine God’s work, and who had been allowed to have control in these two rather sad, but sinful people. We must not just see the failure of Ananias and Sapphira as a slight coming short of the required standard. They had allowed themselves to be take over by Satan.
We are reminded of another time when another person had been led astray by the insidious behaviour of such a tempter. That had resulted in mankind’s downfall. This could equally have resulted in the church’s downfall. We must not underestimate what was going on here. As Peter had discerned, Satan was out to destroy all that God was doing.
So here the man who had failed Jesus under pressure in the courtyard of the High Priest’s house, but had wept bitterly as soon as he realised what he had done, faced the man who was now seeking to deceive God unashamedly. Had Ananias behaved like Peter did when he was faced up to what he had done, and had he immediately repented and wept bitterly who knows what might have happened? But he did not. Rather he stood and braved it out, listening in stubborn silence, even though his heart must have been racing. He had the heart of a Judas not of a Peter. All he could think of was that he had been found out.
Ananias should, of course, have suspected that this would happen. In the Upper Room Jesus had given His Apostles’ the gift of discernment concerning man’s sins. And even if he had not known that he must have known that God could see his innermost heart. But it was all simply evidence of his unbelief. He did what he did because he did not believe, and wanted to take advantage of the poor fools who did. He did it because his eyes were fixed on earthly gain. But he had not just kept back part of the price of the land, he had kept back the whole of his life from God. And he was being the kind of example that could destroy others who might be tempted to follow his example. At this important stage in the life of God’s new people neither God or the church mattered to him. What mattered to him was prestige. But he would learn that it was unwise to touch what was holy in the eyes of God. God took dedication seriously. Ananias did not.
Fuente: Commentary Series on the Bible by Peter Pett
Act 5:3. Why hath Satan filled thine heart, &c. The phrase rendered filled thine heart, signifies emboldened, as appears from the Septuagint version of Est 7:5 and Ecc 8:11. To lie to the Holy Ghost, is expressed, Act 5:4 by lying unto God, a plain proof that the Holy Ghost is God. The verse may be thus paraphrased: “But, upon this, the Holy Spirit, under whose direction St. Peter acted, immediately suggested to him the fraud, and the aweful manner in which the divine wisdom saw fit to animadvert upon it: in consequence of which inward suggestion, looking sternly upon him, he said, O! Ananias, why hath Satan, through thine own wickedness in yielding to his temptations, filled thine heart with such a degree of covetousness, falsehood, folly, and presumption, that thou shouldst audaciously attempt to impose on the Holy Spirit himself, under whose special direction we are; and to secrete part of the price of the land which thou hast sold, when thou pretendest to have brought the whole?”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 5:3 . Peter recognises the scheme of Ananias as the work of the devil , who, as the liar from the beginning (Joh 8:44 ), and original enemy of the and of the Messianic kingdom, had entered into the heart of Ananias (comp. on Joh 13:27 ; Luk 22:3 ), and filled it with his presence. Ananias, according to his Christian destination and ability (Jas 4:7 ; 1Pe 5:9 ), ought not to have permitted this, but should have allowed his heart to be filled with the Holy Spirit; hence the question, . . .
.] that thou shouldest by lying deceive the Holy Spirit: this is the design of . The explanation is incorrect which understands the infinitive , and takes it only of the attempt: unde accidit, ut . decipere tentares (Heinrichs, Kuinoel). The deceiving of the Holy Spirit was, according to the design of Satan, really to take place; and although it was not in the issue successful, it had actually taken place on the part of Ananias.
] Peter and the other apostles, as overseers of the church, were pre-eminently the bearers and organs of the Holy Spirit (comp. Act 13:2 ; Act 13:4 ); hence through the deception of the former the latter was deceived.
For examples of , of de facto lying, deception by an act, see Kypke, II. p. 32 f. The word with the accusative of the person (Isa 57:11 ; Deu 33:29 ; Hos 9:2 ) occurs only here in the N. T.; often in the classical writers, see Blomfield, Gloss. ad Aesch. Pers. 478.
This instantaneous knowledge of the deceit is an immediate perception, wrought in the apostle by the Spirit dwelling in him.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1752
ANANIAS AND SAPPHIRA
Act 5:3-5. 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? 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. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
IN contemplating the dispensations of Providence, there are some which, on a superficial view, we should be ready to accuse of severity; but, on a closer inspection of them, we shall find them to be replete with mercy. At the first establishment of the Jewish religion, Nadab and Abihu were slain for offering incense with strange fire; as Corah also and his company were for their rebellion against Moses. But such judgments, though terrible to the individuals concerned, had a direct tendency to benefit the nation at large; inasmuch as they proclaimed to all, that God was greatly to be feared, and to be had in reverence by all them that are round about him. Thus, at the first establishment of the Christian Church, Ananias and Sapphira were struck dead for endeavouring to impose on the Apostles, and for professing to give the whole produce of their estate to the Church, whilst they held back a part of it for their own use. In our text, Peter shews him the enormity of his offence, and inflicts upon him the judgment which he richly merited. To make a suitable improvement of this history, we shall notice,
I.
The representation here given of the Holy Ghost
The falsehood uttered by Ananias and his wife seems to have been designed only to impose on the Apostles and the Church: but St. Peter speaks of it as a tempting of the Spirit of the Lord [Note: ver. 9.], and a lying to the Holy Ghost, or, in other words, a lying unto God. Now from these expressions see who the Holy Ghost is:
1.
He is a distinct person
[It would be absurd to imagine that the Holy Ghost is a mere quality; for on such a supposition the language of the Apostle would have no meaning at all. If he is tempted and deceived, he must be a person: and accordingly we find him spoken of continually as one indeed with the Father and the Son, but yet as personally distinct from them.
He possesses the attributes of a person;understanding [Note: 1Co 2:11.], will [Note: 1Co 12:11.], and, if not affections, yet a susceptibility of impression suited to the manner in which he is treated by us [Note: Isa 63:10. Eph 4:30.]. He sustains the offices of a person, being a Comforter [Note: Joh 14:16-17.], an Intercessor [Note: Rom 8:26-27.], a Teacher [Note: Joh 14:26.], a Witness [Note: Rom 8:16.]. He also performs the acts of a person; commanding [Note: Act 13:2-4.], forbidding [Note: Act 16:6-7.], judging [Note: Act 15:28.]. And, that we may not confound him with either of the other persons of the Godhead, he is spoken of as distinct from both, and as sent from the Father by the Son for specific ends and purposes, which, according to the plan proposed between the Sacred Three, were to be accomplished by him alone [Note: Joh 15:26.].]
2.
He is the true God
[This also is declared with no less clearness than the former: for, He is called by the incommunicable name, Jehovah [Note: Isa 6:8-10. with Act 28:25.]. He has all the perfections of the Deity; eternity [Note: Heb 9:14.], omnipresence [Note: Psa 139:7.], omniscience [Note: 1Co 2:10.]. He does the works that are proper to God alone: he formed the body of Jesus in the Virgins womb [Note: Luk 1:35.]: qualified him for the office he was to sustain [Note: Isa 61:1.]; is the author of every good work in us [Note: Gal 5:22.]; and inspired from the very beginning all the Prophets and Apostles, that they might communicate to us with infallible certainty the mind and will of God [Note: 1Pe 1:11 and 2Pe 1:21.]. He receives also the worship that is due to God only [Note: 2Th 3:5. Rev 1:4.], and is joined with the Father and the Son as the glorious Being to whom we are consecrated in our baptism [Note: Mat 28:19.], and as equally with them the source of all spiritual blessings [Note: 2Co 13:14.].
From this view of the Holy Ghost we see with what propriety the Apostle spoke of him as God; nor do we hesitate for a moment to proclaim him, The Most High God [Note: Compare Heb 3:7-9. with Psa 78:56.].]
The more exalted our conceptions of the Holy Spirit are, the more shall we see,
II.
The importance of approving ourselves to him in all things
It is certain we may commit the same sin as Ananias and Sapphira did
[Let us get a precise idea of what their sin was. Many in the Church sold their possessions, and laid the whole produce of them at the Apostles feet, to make a fund for the support of the Church at large [Note: Act 4:34-35.]. Barnabas in particular is mentioned as having done this [Note: Act 4:36-37.]. Doubtless this generosity gained them high credit in the infant Church: and Ananias and Sapphira determined to come in for a share of this honourable distinction. They sold their estate therefore; but not being able to trust God for their future support, or not choosing to relinquish all their temporal comforts, they agreed to keep back a part of the price, and to present only a certain portion of it to the Apostles. Wishing however to appear as eminent as others, they professed to give the whole produce; thus endeavouring to obtain the full credit of others, without making their sacrifice. This was their sin; a mixture of ostentation, of covetousness, of unbelief; a seeking of credit which they did not deserve, and a pretending to virtue which they did not possess.
This the Apostle calls a lying unto, and a tempting of, the Holy Spirit: for it was an attempt to deceive the Apostles, whom the Holy Ghost had invested with miraculous gifts and powers; and it tempted the Holy Spirit to shew whether he were an omniscient, holy, and just Being, or not.
Hence then it appears that all allowed hypocrisy is of the very nature of their sin. The short-comings and defects of a sincere Christian, though contrary to his profession, cannot properly be classed with their sin; but every wilful deviation from duty, especially if deliberate and persevered in, is in fact a lying unto God.
What then must be said of those who harbour any secret lust? or make any reserve whatever in their obedience to God? or do even what is right in itself from any corrupt motive? A desire of mans applause will carry some to great apparent heights of virtue; it will urge them to laborious exertions, and reconcile them to painful sacrifices: but God, who seeth the heart, will abhor all such offerings, and account them no better than that which Ananias and Sapphira presented to him.]
And it is certain also, that if we do, God will both detect and punish it
[God not unfrequently exposes hypocrites to shame in this world; and suffers their hidden corruption to be brought to light. How often does it happen, that a person, who on the whole has maintained externally a creditable profession, is instigated by his predominant passion, whether of lust or covetousness, to an act that blasts his character for ever! But, if no such exposure take place in this world, the mask will be taken off as soon as we come into the presence of our God. Alas! what will be our sensations, and the sensations of many around us, when we are interrogated by our Judge in relation to things from which perhaps we gained the greatest credit? What must have been the surprise of Ananias and Sapphira, and of all their friends too, when the act which appeared so excellent, was proved so faulty, and was visited with so awful a judgment! Let us endeavour to realize that scene, and we shall have some faint idea of the hypocrites feelings at the day of judgment. We may easily deceive men; but God will not be mocked: to him every secret thought is open; and in the last day he will make manifest all the counsels of our hearts [Note: 1Co 4:5. Psa 44:21.]. Then, if not before, our sin shall find us out; and the Holy Ghost himself, whom we have tempted and deceived, shall be a witness against us to our everlasting confusion [Note: Heb 10:15. Mal 3:5.].]
The only improvement we would make of this subject, is that which the Church itself made of the event
[We read that great fear came on all them that heard these things. O that such a fear may come on all who hear me this day!
Tell me, O ye who live in the allowed indulgence of open and known sins; have ye no cause for fear? If this liberal act of Ananias was so abhorred of God, because of the insincerity that attended it, and brought such a tremendous judgment upon him, do you think that your iniquities shall pass unpunished?
And, ye who profess religion, have not ye cause for fear also, lest your services at last should be found to have been only splendid sins? Remember that God requireth truth in the inward parts. If you had the whole armour of God upon you, and it were not fastened on with the girdle of truth, it would leave you exposed to all the arrows of the Almighty [Note: Eph 6:14.]. Those who are hypocrites in heart heap up wrath [Note: Job 36:13.]; and fearfulness will at last surprise them [Note: Isa 33:14.]. Behold then, as our Lord said even to the Apostles, so say I to you, Beware of hypocrisy [Note: Luk 12:1.]: beware lest ye profess more than ye design to practise [Note: Jer 42:20-21.]. Seek to have your hearts right with God. Entreat him to give you the wisdom that is from above, which is without partiality, and without hypocrisy. Then will the Spirit of God abide with you [Note: 1Co 3:16-17.]; then will the blood of Christ also cleanse you from the defilement which cleaves to your very best actions [Note: 1Jn 1:7.]; and God the Father will delight in you to all eternity [Note: Pro 11:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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?
Ver. 3. Why hath Satan ] The first motion of selling his possession was of the Holy Ghost; but Beelzebub had soon putrified and corrupted it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] The implies the power of resistance to Satan Why hast thou allowed Satan to fill, &c.?
Act 5:3 . : not simply “why?” but “how is it that?” R.V., cf. Luk 2:49 ; the force of the Greek seems to emphasise the fact that Ananias had it in his power to have prevented such a result, cf. Jas 4:7 , 1Pe 5:9 , occupavit ( cf. Joh 16:6 ), so that there is room for no other influence, Ecc 9:3 . On the Vulgate, tentavit , which does not express the meaning here, see Felten’s note. , sc. , , often omitted; cf. Luk 1:54 , the infinitive of conceived result, see Burton, N. T. Moods and Tenses , pp. 148, 154. The verb with the accusative of the person only here in N.T., but in LXX, Deu 33:29 , Psa 65:3 , Isa 57:11 , Hos 9:2 , 4Ma 5:34 , etc., and frequently in classical writers.
the Holy Ghost. Two arts. App-101.: Compare Act 1:16.
land. Greek. chorion, as in Act 1:18, Act 1:19; Act 4:31, not ktema possession, as in Act 5:1; Act 2:45. Mat 19:22.
3.] The implies the power of resistance to Satan-Why hast thou allowed Satan to fill, &c.?
Act 5:3. ) hath filled, viz. with audacity and fraud, without there being any resistance made to him on thy part. Ananias himself perhaps did not think that Satan was lurking beneath the temptation. The fulness of heart which comes from Satan is the highest degree of wickedness.- ) that thou shouldest deceive, as far as it lay in thy power, as if the Holy Spirit did not know thy deception: Act 5:9. , with the Accusative occurs, Deu 33:29, LXX., : thence in Psalms 66. (in Sept. 65) 3; Job 6:10; Job 8:18. It is more expressive than if joined with the Dative.[40]- , the Holy Spirit) Who is in us (comp. 2Co 13:3, Christ speaking in me), 1Th 4:8, He therefore that despiseth, despiseth not man, but God, who hath also given unto us His Holy Spirit; and by whose direction the goods of the Church are administered.
[40] With the Accus. to deceive a person by a lie: with the Dat. ver. 4, to tell a lie to or in reference to a person.-E. and T.
15. WHAT HAPPENS WHEN A CHURCH MEMBER FALLS?
Act 5:3; Act 5:12-16
Everything was going well for the church at Jerusalem. The gospel was being preached in the power of the Holy Spirit. The saints of God were united in heart, committed to Christ, committed to the gospel, and committed to one another. God was doing great things among his people. The little band of believers had grown from 120 to well over 8000 in number. The church of God, which had been a joke in the minds of men, was gaining respect and influence. But there were some traitors within, hypocrites, who were of the seed of the serpent. Two of them committed a terrible act of hypocrisy by which their evil hearts were exposed; and judgment began at the house of God. Ananias and Sapphira were both killed by the hand of God for lying to the Holy Spirit. The news of what happened that day in the house of God spread like wildfire through the streets of Jerusalem. One of the despised band, along with his wife, had proven himself to be a hypocrite! You can imagine the talk, the snickers, the gossip, the finger pointing.
Church members, professed followers of Christ do often fall just like this wicked pair. Some who, by their actions, appear to be pillars in the church do forsake Christ and his gospel. Pastors, elders, and deacons, evangelists and missionaries, respected men and women in the church fall into sin, forsake Christ, forsake the gospel, forsake the worship of God, and prove to be hypocrites by willfully abandoning all that they know to be right and true. From time to time many who profess to be our Lord’s disciples go back and walk no more with him (Joh 6:66). Every time we see that happen, we ask ourselves and one another, “What is happening? Why have they left us? What effect will this have on the cause of Christ? How is this going to effect the church of God?”
WHAT HAPPENS WHEN A CHURCH MEMBER FALLS? Our tendency in the flesh is to be full of doubt and fear. We fear what might happen to the church of God. We fear that the gospel might somehow lose its power and influence because some religious hypocrite has exposed himself. But our fears are without foundation. The honor of God, the purpose of God, and the church of God are safe and secure! Even when reprobate men and women fall from our ranks, our God is graciously accomplishing his purpose in his wise and adorable providence, performing that which is best for his church, and making himself a great and glorious name (Rom 8:28; Psa 76:10; Isa 63:10-14).
Here are five comfortable answers given in the Word of God to the question under consideration in this study – “What happens when a church member falls?”
First, GOD IS SEPARATING THE PRECIOUS FROM THE VILE. From the very beginning local churches have been a mixed multitude of real believers and mere professors. In every field where our Lord sows his wheat Satan plants his tares. Goats, even some wolves have always been found among the Lord’s sheep. In every band of true, sincere believers some hypocrites will be found. The names of Judas, Demas, Alexander, Simon Magus, Hymenaeus, Philetus, Diotrephes, Ananias, and Sapphira stand upon the pages of Holy Scripture to warn us of the presence of false professors among the people of God. But God separates the tares from the wheat, the goats from the sheep and the hypocrite from the true believer (Mat 13:30; Mat 13:41-43; 1Jn 2:19-20).
This separation is the work of God. He plainly commands us to let the tares grow with the wheat, lest we uproot the wheat while trying to get rid of the tares. God knows how to weed his garden. He uses many things to do it. Earthly trials, the preaching of the Word, the temptations of satan, acts of judgment, even the apostasy of reprobate men are instruments in God’s hands by which he separates the precious from the vile (1Co 11:19).
Secondly, GOD REMINDS US BY THE FALL OF OTHERS THAT SALVATION IS BY HIS GRACE ALONE (1Co 4:7). Were it not for the grace of God none would persevere in faith (Joh 6:66-68). Let us never be proud, boastful, or presumptuous. Our only hope before God is the righteousness and blood of Christ our Substitute. Were it not for the fact that Christ holds our hearts we would soon cease to hold him (1Co 10:11-13). Yet, we rejoice in the comforting assurance that his grace is sufficient, even for us (2Co 12:9). “Greater is he that is in you than he that is in the world.” Without Christ I am nothing and I can do nothing. But in Christ, by the grace of God, I can go on believing. I can persevere even to my final day in faith. I can do all things through Christ who strengthens me! His grace is sufficient! He can and will preserve his own. In spite of the weakness, infirmity, and sinfulness of their flesh, “They shall never perish!”
Thirdly, WHENEVER ONE IS TAKEN IN THE SNARE OF THE DEVIL GOD GRACIOUSLY DRAWS HIS SAINTS CLOSER TO CHRIST AND CONFIRMS THEM IN THE FAITH OF THE GOSPEL (Heb 6:1-12; Heb 10:38-39). “Mighty men around us falling” reminds us of our own weakness. And every reminder of our weakness in the flesh and of the danger of satan’s devices drives believing hearts to Christ for refuge (Pro 18:10). Often we see our companions fall. Our only comfort, security, and rest is in the immutability of God’s grace (Mal 3:6; Lam 3:24-26; 2Ti 2:15-19).
Fourthly, THOUGH MANY DO FORSAKE CHRIST, GOD SOVEREIGNLY ACCOMPLISHES HIS PURPOSE OF GRACE (Act 5:14). No real harm has been done. Christ has not lost one of his ransomed ones. The Good Shepherd has not lost one of his sheep. The Son of God has not been defeated by the powers of darkness. Ananias and Sapphira fell and God’s judgment fell on them; but their apostasy and God’s retribution only caused the people of God to be more fully united to one another. Like a loving family, huddled together in their house for fear of danger, the saints of God were “all with one accord in Solomon’s porch,” and the Word of God flourished (Act 5:12-16).
NOTE: Do not allow Act 5:15 to cause you any trouble. Men and women who do not know God always become superstitious when the power of God is revealed.
Fifthly, THOUGH MANY WHO PROFESS FAITH IN CHRIST DO FALL ALONG THE WAY AND DEPART FROM HIM, YET OUR GOD STILL PRESERVES HIS CHURCH AND MAINTAINS HIS CAUSE IN THIS WORLD (Mat 16:18; Act 5:38-39). God’s covenant cannot be nullified. His purpose cannot be thwarted. His power cannot be defeated. The church of God is safe. The honor of God is secure. Our God shall yet be universally honored in all the fulness of his Triune glory and saving grace (Rev 5:9-14). All is well, for the ark of God is safe! Though many do fall, all who truly trust Christ on this earth are as safe and secure as the saints of God in heaven (1Jn 2:1-2; Rom 8:29-39).
“When any turn from Zion’s way, (Alas, what numbers do!)Methinks I hear the Savior say, `Wilt thou forsake me too?’ Ah, Lord, with such a heart as mine, Unless Thou hold me fast,I feel I must, I shall decline, And prove like them at last. Yet Thou alone hast power I know To save a wretch like me:To whom or wither should I go, If I should turn from Thee? What anguish has this question stirred, If I will also go;Yet, Lord, relying on Thy word, I answer humbly, No.”
why: Gen 3:13-17, 1Ki 22:21, 1Ki 22:22, 1Ch 21:1-3, Mat 4:3-11, Mat 13:19, Luk 22:3, Joh 13:2, Joh 13:27, Eph 6:11-16, Jam 4:7, 1Pe 5:8, Rev 12:9-11
lie to: or, deceive, Act 5:9, Job 22:13, Psa 94:7-9, Isa 29:15, Jer 23:24, Hos 11:12
to keep: Num 30:2, Deu 23:21, Pro 20:25, Ecc 5:4, Rom 2:21, Rom 2:22
Reciprocal: Gen 4:10 – crieth Exo 8:29 – deal Lev 19:11 – lie one 1Ki 14:6 – why feignest 2Ki 1:10 – If I be a man 2Ki 5:22 – My master 2Ki 5:25 – Thy servant Est 7:5 – that durst Job 15:12 – thine heart Psa 139:3 – and art acquainted Pro 12:19 – but Isa 32:6 – and his heart Isa 57:11 – that thou Isa 59:13 – lying Eze 38:10 – that at Mat 9:4 – Wherefore Mat 24:48 – say Mat 26:72 – with Mar 2:8 – Why Mar 4:15 – Satan Luk 5:22 – What Luk 6:45 – and an Luk 11:39 – but Joh 8:44 – When Joh 14:26 – Holy Ghost Act 5:4 – thou hast 1Co 12:10 – discerning 2Co 10:6 – in Eph 2:2 – the spirit Eph 4:25 – putting Eph 4:27 – General 1Th 4:8 – who 2Ti 2:26 – at Tit 2:10 – purloining Jam 3:6 – it is
3
Act 5:3. Jesus said that the devil is the father of lies (Joh 8:44), hence Peter told Ananias that Satan had caused him to lie. Keeping back part of the money is mentioned again in connection with the sin of Ananias, but that is still not what constituted his sin. The mere fact of retaining part of the money would not be a lie, but the cause of his guilt will be shown before the case is finished.
Act 5:3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost? It was in the solemn assembly of the believers for prayer and counsel, Peter and the twelve no doubt sitting on their raised chairs (see note on chap. Act 4:35), when Ananias presented his rich offering. We are not directly told how Peter obtained his information respecting the fraud; still, we can have no doubt of the source: it was no earthly presence which guided and executed the dread judgment of that court.
In Peters question to Ananias, Why hath Satan filled thine heart? two points claim a special comment: (1) The foremost of the Twelve, who had learned his doctrine from the life of Jesus, distinctly here acknowledges his belief in the existence and personality of the spirit of evil, Satan; (2) By his Question, Why, etc., he evidently recognises mans free will, his power to resist if he choose, the promptings of the evil one.
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 , 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.
3, 4. “But Peter said, Ananias, why has Satan filled thy heart, to lie to the Holy Spirit, and to keep back part of the price of the land? (4) While it remained, was it not your own? And after it was sold, was it not in your own control? Why hast thou put this thing in thy heart? Thou hast not lied to men, but to God. Here Peter brings together the influence of Satan, and the free agency of the tempted, just as he had, in former discourses, the free agency of men, and the purposes of God. He demands of Ananias, “Why has Satan filled thy heart to lie to the Holy Spirit,” and, in the same breath, “Why hast thou put this thing in thy heart?” The existence and agency of the tempter are distinctly recognized, yet it is not Satan, but Ananias who is rebuked; and he is rebuked for doing the very thing that Satan had done, showing that he is as guilty as though Satan had no existence. Indeed, he is rebuked for what Satan had done. The justice of this is manifest from the fact that Satan had no power to fill his heart with evil, without his co-operation. That he had rendered this co-operation, threw the responsibility upon himself.
Peter’s knowledge of the deception was the result not of human information, but of the insight imparted to him by the Holy Spirit. This is necessary to the significance of the entire incident, as well as to the purport of Peter’s own words.
Verse 3
To lie to the Holy Ghost; by attempting a fraud upon those who were under the special influences of the Holy Spirit.
5:3 But Peter said, Ananias, why hath Satan {b} filled thine heart {c} to lie to the Holy Ghost, and to keep back [part] of the price of the land?
(b) Fully possessed.
(c) For when they had appointed that farm or possession for the Church, they were foolish to keep away a part of the price, as though they were dealing with men, and not with God, and therefore he says afterwards that they tempted God.
Rather than allowing the Holy Spirit to fill him (cf. Act 2:4; Act 4:8; Act 4:31), Ananias had allowed Satan to control his heart. Ananias’ sin was lying. He sought to deceive the Christians by trying to gain a reputation for greater generosity than he deserved. By deceiving the church, Ananias was also trying to deceive the Holy Spirit who indwelt the church. In attempting to deceive the Holy Spirit, he was trying to deceive God. Note the important identification of the Holy Spirit as God in these verses. His sin was misrepresenting his gift by claiming that it was the total payment that he had received when it was really only part of that. Since believers could keep their money, the Jerusalem church did not practice socialism or communism. Ananias’ sin was hypocrisy, a particular form of lying.
"I am a preacher of the Word-a glorious privilege-and if I have prayed once I have prayed a thousand times and said, ’Don’t let me be able to preach unless in the power of the Holy Ghost.’ I would rather be struck dumb than pretend it is in the power of the Spirit if it isn’t; and yet it is so easy to pretend. It is so easy to come before men and take the place of an ambassador for God, and still want people to praise the preacher instead of giving the message only for the Lord Jesus." [Note: Ironside, Lectures on . . ., p. 129.]
Achan, as well as Ananias and Sapphira, fell because of the love of material possessions (cf. 1Ti 6:10; 2Ti 4:10).
"Like Judas, Ananias was covetous; and just as greed of gain lay at the bottom of most of the sins and failures in the Acts-the sin of Simon Magus, the opposition of Elymas, of the Philippian ’masters’ and the Ephesian silversmiths, the shortcomings of the Ephesian converts and the injustice of Felix-so Ananias kept back part of the price." [Note: Rackham, p. 65.]
Lying to the Holy Spirit is a sin that Christians commit frequently today. When Christians act hypocritically by pretending a devotion that is not theirs, or a surrender of life they have not really made, they lie to the Holy Spirit. If God acted today as He did in the early Jerusalem church, undertakers would have much more work than they do.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)