12  Sins of  the Saints (4:32-5:11)

And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own; but all things were common property to them. And with great power the apostles were giving witness to the resurrection of the Lord Jesus, and abundant grace was upon them all. For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostles’ feet; and they would be distributed to each, as any had need. And Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means, Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet. But a certain man named Ananias, with his wife Sapphira, sold a piece of property, and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he 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 some of the price of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men, but to God.” And as he heard these words, Ananias fell down and breathed his last; and great fear came upon all who heard of it. And the young men arose and covered him up, and after carrying him out, they buried him. Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. And Peter responded to her, “Tell me whether you sold the land for such and such a price?” And she said, “Yes, that was the price.” Then Peter said to her, “Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well.” And she fell immediately at his feet, and breathed her last; and the young men came in and found her dead, and they carried her out and buried her beside her husband. And great fear came upon the whole church, and upon all who heard of these things. (4:325:11)

The Bible is brutally honest in its recording of redemptive history. It records the blemishes and faults of God’s people as well as their strengths. Moses’ righteous defiance of Pharaoh appears but so does his unrighteous defiance of God that barred him from entering the Promised Land. David’s glorious victories grace the pages of Scripture. But along with them, the Bible tells of his abject cowardice before the Philistine king of Gath. The Psalms reveal David the saint; in 2 Samuel 12 Nathan the prophet confronts David the adulterer and murderer. Proverbs records the heights of Solomon’s wisdom; Ecclesiastes the depths of his folly. The inspired record never glosses over the truth, though it may be painful and ugly.

So far in Acts, Luke’s portrayal of the church has been totally positive. From its dramatic birth on the Day of Pentecost to its joyous, dynamic fellowship and explosive growth, the faithful writer has portrayed the church in all its pristine beauty, freshness, and vitality. Even Satan’s attempt to thwart the church through the external pressure applied to its leaders was a failure.

Such a picture is not complete, however. No church is perfect, since all are made up of sinners, and the early church was no exception. This section of Acts chronicles a negative milestone in the church’s history: the first recorded instance of sin. Of all the firsts in Acts, this is certainly the saddest.

Satan’s purpose is to oppose the work of God. In doing that he is living up to his name, which means “adversary.” Where God is at work, he will be active. His initial attack on the church, the persecution of the apostles by the Sanhedrin, backfired. Not only did it fail to silence the apostles, but also Acts 4:4 records that “many of those who had heard the message believed; and the number of the men came to be about five thousand.” Further, it gave Peter and John the opportunity to preach the gospel to the Sanhedrin. Faced with that defeat, Satan changed his tactics. Realizing that external pressure only tended to fan the flames, he decided to get at the base of the fire. To do so, he infiltrated the church to attack it with corruption from within. Through the centuries, that tactic has proven to be far more effective than external persecution.

The sins of the saints were a greater burden to Paul than all the opposition he faced from unbelievers. In 2 Corinthians 11:23–27, he catalogs a horrifying list of the physical persecutions he had endured:

All that paled into insignificance, however, in light of his burden for the churches: “Apart from such external things, there is the daily pressure upon me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern?” (2 Cor. 11:28–29).

Paul expressed that “intense concern” when he urged the Romans to

He lamented that the Galatians were “so quickly deserting Him who called [them] by the grace of Christ, for a different gospel; which is really not another,” and warned them of “some who are disturbing you, and want to distort the gospel of Christ” (Gal. 1:6–7). To the Philippians he wrote, “If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Phil. 2:1–2).

The greatest burden any pastor carries, the thing that grieves his heart the most, is the sin of his people. Peter was the first to have to deal with that problem, one every succeeding pastor has faced. Acts 5:1–11 records how he handled it. Before showing us the ugliness of the impurity of the church, however, Luke provides a backdrop with a last look at the purity of the church in 4:32–37. This background makes the sin appear all the more vivid, showing that a church at its noblest and purest is only one act away from spiritual tragedy. The passage thus falls into two sections: the sharing of the saints and the sins of the saints.

THE SHARING OF THE SAINTS

And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own; but all things were common property to them. And with great power the apostles were giving witness to the resurrection of the Lord Jesus, and abundant grace was upon them all. For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostles’ feet; and they would be distributed to each, as any had need. And Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means, Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet. (4:32–37)

This concise passage forms the positive backdrop against which the negative portrait of sin in the church is portrayed. From it four features emerge that illustrate the richness of the fellowship and sharing experienced in the early church.

SPIRITUAL PARTICIPATION

And the congregation of those who believed were of one heart and soul; (4:32a)

The congregation of those who believed had grown so rapidly that they were no longer numbered. That startling growth was the direct result of the action recorded in verse 31, when those who were “filled with the Holy Spirit … began to speak the word of God with boldness.” The unity of the believers, who were of one heart and soul, was also a powerful testimony. Jesus said in John 13:35, “By this all men will know that you are My disciples, if you have love for one another.” In His high-priestly prayer, Jesus prayed that “they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me” (John 17:21). The first fellowship was an answer to that prayer both in position and practice.

The basis of their shared life was twofold. First, they were preoccupied with ministering to each other. So intent were they on meeting each other’s needs that they had no concern for gratifying their own desires. Theirs was a humility stemming from seeing themselves in relation to Jesus Christ, and others as more important than themselves (Phil. 2:3). Second, they were focused beyond themselves to reaching the lost world with the truth of the gospel. That left them little time to bother with trivial personal matters. Their unity stemmed from focusing on those priorities Jesus had left them: selflessly loving each other, and reaching the lost world.

STRONG PREACHING

And with great power the apostles were giving witness to the resurrection of the Lord Jesus, and abundant grace was upon them all. (4:33)

The great power of the apostles came from the filling of the Spirit (Acts 1:8). It was in His power that they were giving witness to the resurrection—the very thing the Sanhedrin had forbidden them to do. The imperfect tense of the verb translated were giving shows that was their continual practice. As Peter expressed it to the Sanhedrin, “We cannot stop speaking what we have seen and heard” (Acts 4:20). Like Paul, they felt keenly their obligation to proclaim the gospel (cf. Rom. 1:14–15).

As noted in chapters 2 and 5 of this commentary, the resurrection of the Lord Jesus was the major emphasis of apostolic preaching (cf. Acts 2:24, 32; 3:15; 5:30; 10:40; 13:30, 33, 34, 37). Although they knew that such an emphasis greatly offended the Jewish authorities, the apostles never suppressed the truth to avoid that offense. Such an uncompromising attitude stands in stark contrast to the church’s practice today. In the name of “contextualization” (a more palatable term for worldliness), the gospel message is stripped of anything deemed offensive. But unbelievers must be offended at the point of their sin, or they will never come to Christ. In Romans 9:33, Paul applied to Jesus Christ the words of Isaiah (cf. Isa. 8:14; 28:16): “Behold, I lay in Zion a stone of stumbling and a rock of offense, and he who believes in Him will not be disappointed.” Peter also quotes Isaiah and adds that those who stumble do so “because they are disobedient to the word” (1 Peter 2:8). Unbelievers’ very existence is an affront to God; certainly we must risk affronting them to let them know that.

Because of the apostles’ powerful preaching, abundant grace was upon them all. Grace (favor) can be understood in two ways. First, as in 2:47, it can refer to the approval of the people. Although the leaders opposed them, the common people had not yet turned against them. On the contrary, they were impressed by the believers’ love and unity. Second, and more important, the early church had God’s favor. A fellowship characterized by loving unity and evangelistic zeal receives God’s blessings.

SHARING PRACTICALLY

and not one of them claimed that anything belonging to him was his own; but all things were common property to them…. For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostles’ feet; and they would be distributed to each, as any had need. (4:32b, 34–35)

The loving, unselfish unity of the early church found a practical expression in the sharing of material possessions. Not one of them claimed that anything belonging to him was his own; but all things were common property to them. The phrase not one of them shows that this attitude was characteristic of everyone inclusively. They all understood that everything they had belonged to God, and they possessed it in trust for Him. Since all belonged to God, when someone had a need, they were obligated to use the divine resources to meet that need. A very practical test of a Christian’s love is how much he or she is willing to sacrifice financially. James asks, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet do not give them what is necessary for their body, what use is that?” (James 2:15–16). The apostle John expressed it even more bluntly: “But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him?” (1 John 3:17).

Second Corinthians 8 demonstrates the sacrificial spirit of the poor believers in Macedonia:

The result of this practical demonstration of love in Jerusalem was that there was not a needy person among them. As noted in the discussion of Acts 2:44–46 in chapter 7, thousands of pilgrims flocked into Jerusalem on the Day of Pentecost. Undoubtedly, many in the early church came from the ranks of those pilgrims. They understandably decided to remain in Jerusalem under the apostles’ teaching rather than return home. Further, some believers who lived in Jerusalem no doubt lost their jobs because of their faith. That the church met all these needs showed the depth of believers’ love for each other. Such care and sharing was a powerful testimony to their community.

More specifically, Luke reports that to meet the needs of others, all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostles’ feet. Selling houses and land was far more sacrificial than sharing part of one’s income. It meant liquidating capital assets that could be irreplaceable, thus reducing one’s personal security. Some have seen in this passage a primitive form of communism or communal living. As noted in the discussion of Acts 2:44–46 in chapter 7, however, that is not true. As in 2:45, the imperfect tense of the verbs indicates continuous action. They did not at any point pool all their possessions. Also, it is clear from Acts 12:12 that individual believers still owned houses. Further, Peter’s words to Ananias in 5:4 show that such selling of property was strictly voluntary. The singling out of Barnabas also implies that the selling was voluntary. If it were compulsory there would have been nothing commendatory about his actions. Finally, Acts does not record that any other church followed this pattern of selling property.

The proceeds would be distributed to each, as any had need. That was done by the apostles, who (at least temporarily, cf. 6:1ff.) were in charge of distributing funds to the poor. The imperfect verb denotes the continuous nature of the distribution. It was a continuous way of life for those with property periodically to sell it as needed on behalf of others.

This passage illustrates an important pattern concerning giving in the local church. The donations are to be placed in the control of the spiritual teachers, who are then responsible before God for their use. Too often, people want to give only if they can specify how the money is to be used. That kind of self-serving giving fails to understand the delegated spiritual authority of God-ordained leaders and may often merely seek the applause of men. Giving is to be so selfless that Jesus said in Matthew 6:3–4, “When you give alms, do not let your left hand know what your right hand is doing.” Then He added, “Your Father who sees in secret will repay you.”

A SAMPLE PERSON

And Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means, Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet. (4:36–37)

Luke now singles out one man as an example from among those who were donating property. Joseph, better known as Barnabas, becomes a prominent figure in Acts. He introduced Paul to the suspicious Jerusalem congregation, reassuring them that his conversion was genuine (Acts 9:26–27). In Acts 11:22–24, he undertook a mission to minister to the Greek converts in Antioch. He was Paul’s personal companion during the early years of the great apostle’s ministry. He accompanied him to Jerusalem with the contributions sent from Antioch to help the poor there (Acts 11:30). After serving alongside him as one of the copastors in Antioch (Acts 13:1), he accompanied Paul on his first missionary journey (Acts 13:2ff.). At the conclusion of that journey, Barnabas and Paul represented the Antioch church at the crucial Jerusalem council (Acts 15). Sadly, his close association with Paul ended in the dispute over taking John Mark on the second missionary journey (Acts 15:36–41).

Because this is the first time Barnabas appears in Acts, Luke provides some background information on him. He was a Levite, a member of the priestly tribe. Not all those connected with the temple were enemies of Jesus and the apostles. Like Paul, he was not a native of the land of Israel, but was of Cyprian birth. The fact that he was from the island of Cyprus may indicate why the first missionary trip with Paul began with that island. He was given the name Barnabas by the apostles, which translated, Luke notes, means Son of Encouragement. He was related to Mark (Col. 4:10), and his sister’s house was the meeting place of the Jerusalem church (Acts 12:12). Despite his falling out with Paul, he certainly lived up to his name. Luke describes him in Acts 11:24 as “a good man, and full of the Holy Spirit and faith.”

How it was possible for a Levite to have owned a tract of land is not stated. The Old Testament prohibited the Levites from owning property (Num. 18:20, 24; Deut. 10:9), though they did own houses (Lev. 25:32–33). That prohibition was apparently not enforced in New Testament times. Whether the property Barnabas sold was located in Palestine or his native Cyprus is also not stated.

Luke is not concerned with how he obtained the property or where it was located. What is important is the loving heart of Barnabas, who sold the land and brought the money and laid it at the apostles’ feet. He gave out of a pure love, not to call attention to himself but for the simple blessedness of giving (cf. Acts 20:35). He represents many others who also gave sacrificially and is an example for us to follow.

THE SINS OF THE SAINTS

But a certain man named Ananias, with his wife Sapphira, sold a piece of property, and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he 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 some of the price of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men, but to God.” And as he heard these words, Ananias fell down and breathed his last; and great fear came upon all who heard of it. And the young men arose and covered him up, and after carrying him out, they buried him. Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. And Peter responded to her, “Tell me whether you sold the land for such and such a price?” And she said, “Yes, that was the price.” Then Peter said to her, “Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well.” And she fell immediately at his feet, and breathed her last; and the young men came in and found her dead, and they carried her out and buried her beside her husband. And great fear came upon the whole church, and upon all who heard of these things. (5:1–11)

The beauty of the sacrificial, selfless giving of the early church was marred by the ugly sins of deceit and self-glory. The story of Ananias and Sapphira is to Acts what the story of Achan is to the book of Joshua. Both incidents interrupted the victorious progress of the people of God. The drama unfolds in four scenes: sinful pretense, spiritual perception, swift punishment, and solemn purging.

SPIRITUAL PRETENSE

But a certain man named Ananias, with his wife Sapphira, sold a piece of property, and kept back some of the price for himself, with his wife’s full knowledge, and bringing a portion of it, he laid it at the apostles’ feet. (5:1–2)

But introduces a sharp contrast between the actions of Barnabas and those of Ananias and his wife Sapphira. They, too, sold a piece of property. Unlike Barnabas, however, Ananias kept back some of the price for himself, with his wife’s full knowledge.

They saw an opportunity to make a double profit: They would gain spiritual prestige and still make some money on the side. Withholding part of the money for their own use was not a sin, as Peter clearly states in verse 4. Nowhere were the believers commanded to give everything. Their giving, like all New Testament giving, was voluntary (cf. 2 Cor. 9:7). The overt sin was lying, by publicly pretending to have given all the proceeds of the sale of their property. That sin was but the outward manifestation, however. The deeper, more devastating sin was hypocrisy based on a desire for spiritual status. They desired the approval of men for their sacrificial act and to be thought of as members of those most spiritually noble.

No sin drew a sharper rebuke from our Lord than hypocrisy. In the Sermon on the Mount He warned His disciples:

He repeatedly denounced the hypocrisy of the scribes and Pharisees (Matt. 15:7; 22:18; 23:13–36) and warned His disciples against its influence (Luke 12:1). He also warned that hell would be populated by hypocrites (Matt. 24:51).

None are so ugly in God’s sight as those who flaunt a spiritual beauty they do not possess. Ananias and Sapphira were nothing more than sinning saints feigning spirituality. Any sin against the fellowship of believers is a sin against Christ (1 Cor. 8:12). Their offering was an affront to God and their execution God’s work to keep the church pure.

Some have questioned whether or not they were true believers. It is best to see them as genuine Christians for several reasons. First, they were included in the “congregation of those who believed” in Acts 4:32. Second, they were involved with the Holy Spirit, thus indicating a relationship to Him. Third, if they were not Christians, what lesson about sin did this give to teach all the rest who were true believers? Fourth, Satan can become personally involved with believers (cf. Matt. 16:21–23; Eph. 6:12; 1 Peter 5:8–9). Finally, death can be divine chastening for a believer (1 Cor. 11:30–32; 1 John 5:16).

SPIRITUAL PERCEPTION

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back some of the price of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men, but to God.” (5:3–4)

The deceit of Ananias and Sapphira did not fool Peter. Guided by the Holy Spirit, he saw through their hypocrisy. Ananias, no doubt expecting the accolades of the people for his gift, must have been stunned by Peter’s words.

In contrast to the Spirit-filled giving of Barnabas, that of Ananias was satanically inspired. Satan filled his heart to lie to the Holy Spirit, and to keep back some of the price of the land. As already noted, to withhold part of the proceeds was not a sin. To lie to the Holy Spirit, however, was. And the tragedy is that it was completely unnecessary. While the land remained unsold, Peter reminds him, did it not remain your own? And after it was sold, was it not under your control? Ananias was under no compulsion to sell his property or to donate the entire amount of the sale.

Peter’s next question was a stern rebuke to Ananias: Why is it that you have conceived this deed in your heart? Whereas he was surely strongly tempted by Satan (v. 3), the responsibility for the sin rested on Ananias. He had the freedom to do what he wanted to with his property and chose to be deceitful. His sin, as already noted, originated in his own selfish hypocrisy. The Bible nowhere places the blame for a Christian’s sin on Satan.

This passage teaches two vitally important truths about the Holy Spirit. First, it affirms that He is a person, not an influence or impersonal force, since He can be lied to. Second, verse 3 says Ananias lied to the Holy Spirit, while verse 4 says that he lied to God, a clear affirmation of the deity of the Holy Spirit.

SWIFT PUNISHMENT

And as he heard these words, Ananias fell down and breathed his last; and great fear came upon all who heard of it. And the young men arose and covered him up, and after carrying him out, they buried him. Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. And Peter responded to her, “Tell me whether you sold the land for such and such a price?” And she said, “Yes, that was the price.” Then Peter said to her, “Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well.” And she fell immediately at his feet, and breathed her last; and the young men came in and found her dead, and they carried her out and buried her beside her husband. (5:5–10)

God moved quickly to remove this spiritual cancer from the body. As he heard Peter’s words, Ananias fell down and breathed his last; and great fear came upon all who heard of it. The ultimate cause of Ananias’s death was God’s judgment. The physical cause was perhaps a heart attack, brought on by the terrifying realization of his embarrassing guilt and his shameful exposure. English history records a similar incident, when the Dean of St. Paul’s cathedral died of terror after King Edward I gave him an angry look (F. F. Bruce, The Book of the Acts [Grand Rapids: Eerdmans, 1971], 114). In this case, however, it was divine judgment, not fear of Peter, that killed Ananias. It is a sobering truth that God sometimes takes the lives of sinning believers. Death is God’s ultimate form of physical discipline for sinning believers. He wants His church pure (cf. 2 Cor. 11:2; Eph. 5:27).

After Ananias’s death, the young men of the congregation arose and covered him up, and after carrying him out of the city, they buried him. Due to the hot climate of Palestine, it was customary for burial to take place the same day. That was especially prescribed for someone who died because of divine judgment (cf. Deut. 21:22–23).

The second act of the tragedy was about to take place. An interval of about three hours elapsed (indicating something of the length of church gatherings in those days) during which the young men buried Ananias. After that much time had elapsed, Sapphira came in, not knowing what had happened to her husband. Giving her one last opportunity to repent, Peter asked, “Tell me whether you sold the land for such and such a price?” As planned before with her husband, she chose to continue the deception, replying, “Yes, that was the price.”

As he had for her husband, Peter then pronounced judgment on her. “Why is it,” he lamented, “that you have agreed together to put the Spirit of the Lord to the test?” Peter exposed the conspiracy and the folly of testing holy God’s reaction to sin. “Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well.” God’s judgment fell on her equally swiftly, and she fell immediately at his feet, and breathed her last; and the young men, having just returned from burying Ananias, came in and found her dead, and they carried her out and buried her beside her husband. So ended Ananias and Sapphira’s short-lived and foolish attempt to deceive the Holy Spirit and test God’s patience with iniquity.

The action of God was meant to impress upon the church the seriousness of the sins of the saints. It had that effect, as the next verse records.

SOLEMN PURGING

And great fear came upon the whole church, and upon all who heard of these things. (5:11)

One benefit of church discipline is that it deters others from sinning (cf. 1 Tim. 5:19–20). No doubt much self-examination took place following the deaths of Ananias and Sapphira. Their deaths caused great fear, not only among the whole church but also upon all who heard of these things. God’s strong desire for a pure church, and His willingness to take drastic steps to achieve that desire, were obvious for all to see. It was time, as Peter was later to write, “for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?” (1 Peter 4:17). Perhaps Peter remembered this incident when he was inspired to write from Psalm 34, “Let him who means to love life and see good days refrain his tongue from evil and his lips from speaking guile” (1 Peter 3:10).