Those things which Luke hath reported hitherto did show that that company, which was gathered together under the name of Christ, was rather a company of angels than of men, Moreover, that was incredible virtue, that the rich men did despoil themselves of their own accord, not only of their money, but also of their land, that they might relieve the poor. But now he showeth that Satan had invented a shift to get into that holy company, and that under color of such excellent virtue; for he hath wonderful wiles of hypocrisy to insinuate himself. This way doth Satan assault the Church, when as he cannot prevail by open war. But we must specially in this place have respect unto the drift of the Holy Ghost. For in this history he meant to declare, first, how acceptable singleness of heart is to God, and what an abomination hypocrisy is in his sight; secondly, how greatly he alloweth [approves] the holy and pure policy and government of his Church. For this is the principal point, the punishment wherewith punished Ananias and his wife. As the greatness thereof did at that time terrify them all, so it is unto us a testimony that God cannot abide this unfaithfulness, when as bearing a show of holiness where there is none, we do mock him contemptibly. For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church with a reigned offering. Yet there were more evils packed under this dissimulation: the contempt of God, whom he feareth not, though he knew his wickedness; sacrilegious defrauding, because he keepeth back part of that which he professeth to be holy to God; perverse vanity and ambition, because he vaunteth himself in the presence of men, without having any respect unto God's judgment; want of faith, because he would never have gone this way to work, unless he had mistrusted God; the corrupting of a godly and holy order; furthermore, the hypocrisy itself was a great offense of itself. [1] The fact of Ananias did bear a goodly show, [2] although he had given only the half of his land. Neither is this a small virtue, for a rich man to bestow the half of his goods upon the poor; but the sacrifices of the ungodly are an abomination to God, (Proverbs 15:8;) neither can any thing please him where the singleness of heart is wanting. For this cause is it that Christ maketh more account of the two mites offered by the widow, than of the great sums of others, who of their great heaps gave some part, (Luke 21:2.) This is the cause why God doth show an example of such sharp punishment in Ananias. Now, let us note every point by itself. He laid it at the feet of the apostles. Lo, what ambition doth! Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. In the meanwhile, he doth not consider that he lieth and deceiveth in the sight of God, and that God will punish this lie. So it is, that he honoreth the apostles' feet more than God's eyes. Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders; [3] and it is not without cause that Christ saith, that it is profitable for us when we give our alms, to have the left hand ignorant of that which the right hand doth.

Footnotes

1 - "Accedit huc quoque obstinata mentiendi audacia," to this was also added an obstinate audacity in lying, omitted.

2 - "Praeclarum in speciem et memorabile," in appearance noble and memorable.

3 - "Theatri plausum appetamus," long for the plaudits of a theatre.

But a certain man - In the previous chapter the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity, and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of "hypocrisy," and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to "imitate" the people of God, or to assume the "appearance" of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in "attempting" to imitate this in appearance, and to impose in this way on the early Christians and on God.
With Sapphira his wife - With her concurrence or consent. It was a matter of "agreement" between them, Acts 5:2, Acts 5:9.
Sold a possession - The word used here κτῆμα ktēma does not indicate whether this was "land" or some other property. In Acts 5:3, however, we learn that it was "land" that was sold; and the word here translated "possession" is translated in the Syriac, Arabic, and the Latin Vulgate as "land." The pretence for which this was sold was doubtless to have the appearance of religion. That it was "sold" could be easily known by the Christian society, but it might not be so easily known for "how much" it was sold. Hence, the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But, "having" sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.

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

But (1) a certain man named Ananias, with Sapphira his wife, sold a possession,
(1) Luke shows by contrary examples how great a sin hypocrisy is, especially in those who under a false pretence and cloak of zeal seem to shine and be of great importance in the Church.

But a certain man named Ananias,.... A name common among the Jews, the same with Hananiah, Jeremiah 28:1 it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from but the grace of the Lord, or the Lord's gracious one, coming from there is no dependence on names; though this man's name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace. This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them:
with Sapphira his wife; whether this is the same name with "Shiphrah", Exodus 1:15 or "Zipporah", Exodus 2:21 both which are by the Septuagint called "Sephora", or whether another, and may signify "beautiful", is not very material. Jerom (c) says, in the Syriac language this name signifies "beautiful"; though he first gives other explanations of it, as "narrantem, literatam, sive librariam", as though it was derived from the Hebrew word The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name "Sappho", which was the name of a famous poetess, the inventress of a kind of verse called "Sapphic" verse, is said to be the diminutive of this name "Sapphira". Drusius observes, it may be read "Tzephira"; which comes near to "Zipporah", and among other things signifies a "she goat"; and it was usual to give women names taken from such creatures. So "Rachel", a "sheep", and "Tabitha", or "Dorcas", a "doe". But whatever her name or person were, her actions were disagreeable:
sold a possession; which was their own. So the Arabic and Syriac versions read, "their own field", or "farm"; find the Ethiopic version, "their own vineyard": it might be his wife's dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.
(c) De Nominibus Hebraicis, fol. 106. C.

The sin of Ananias and Sapphira was, that they were ambitious of being thought eminent disciples, when they were not true disciples. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and mammon. They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his endeavouring to impose upon the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think to put a cheat upon God, we shall put a fatal cheat upon our own souls. How sad to see those relations who should quicken one another to that which is good, hardening one another in that which is evil! And this punishment was in reality mercy to vast numbers. It would cause strict self-examination, prayer, and dread of hypocrisy, covetousness, and vain-glory, and it should still do so. It would prevent the increase of false professors. Let us learn hence how hateful falsehood is to the God of truth, and not only shun a direct lie, but all advantages from the use of doubtful expressions, and double meaning in our speech.

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

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