Atos 5:3-5

DISCOURSE: 1752
ANANIAS AND SAPPHIRA

Atos 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? 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: 1 Coríntios 2:11.], will [Note: 1 Coríntios 12:11.], and, if not affections, yet a susceptibility of impression suited to the manner in which he is treated by us [Note: Isaías 63:10; Efésios 4:30.]. He sustains the offices of a person, being a Comforter [Note: João 14:16.], an Intercessor [Note: Romanos 8:26.], a Teacher [Note: João 14:26.], a Witness [Note: Romanos 8:16.]. He also performs the acts of a person; commanding [Note: Atos 13:2.], forbidding [Note: Atos 16:6.], judging [Note: Atos 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: João 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: Isaías 6:8. with Atos 28:25.]. He has all the perfections of the Deity; eternity [Note: Hebreus 9:14.], omnipresence [Note: Salmos 139:7.], omniscience [Note: 1 Coríntios 2:10.]. He does the works that are proper to God alone: he formed the body of Jesus in the Virgin’s womb [Note: Lucas 1:35.]: qualified him for the office he was to sustain [Note: Isaías 61:1.]; is the author of every good work in us [Note: Gálatas 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: 1 Pedro 1:11 and 2 Pedro 1:21.]. He receives also the worship that is due to God only [Note: 2 Tessalonicenses 3:5.Apocalipse 1:4.], and is joined with the Father and the Son as the glorious Being to whom we are consecrated in our baptism [Note: Mateus 28:19.], and as equally with them the source of all spiritual blessings [Note: 2 Coríntios 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 Hebreus 3:7. with Salmos 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: Atos 4:34.]. Barnabas in particular is mentioned as having done this [Note: Atos 4:36.]. 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 man’s 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 hypocrite’s 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: 1 Coríntios 4:5.Salmos 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: Hebreus 10:15.Malaquias 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: Efésios 6:14.]. Those who are “hypocrites in heart heap up wrath [Note: Jó 36:13.];” and “fearfulness will at last surprise them [Note: Isaías 33:14.].” Behold then, as our Lord said even to the Apostles, so say I to you, “Beware of hypocrisy [Note: Lucas 12:1.]:” beware lest ye profess more than ye design to practise [Note: Jeremias 42:20.]. 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: 1 Coríntios 3:16.]; then will the blood of Christ also cleanse you from the defilement which cleaves to your very best actions [Note: 1 João 1:7.]; and God the Father will delight in you to all eternity [Note: Provérbios 11:20.]