At – Ananias and Sapphira Lie to the Ruach 5: 1-16

Ananias and Sapphira Lie to the Ruach
5: 1-16

31-33 AD
The events of Acts 3-8 transpire with mounting concern on the part of the Jews, and especially the Jewish authorities in Yerushalayim. The rising tension resulted in vigilante action taken against Stephen, and then an authorized effort under Rabbi Sha’ul to disrupt and destroy that new Messianic movement, involving persecution and even death of the believers. The persecution led various believers such as Philip to go to Samaria and bear witness of Yeshua.

Ananias and Sapphira lie to the Ruach DIG: Were Ananias and Sapphira required to sell the land and lay all the money at the apostles’ feet? Why or why not? What was their sin? What would Ananias and Sapphira gain by lying about the money they received? How is your answer related to 4:32-37? Given that we are all sinners (Romans 3:23), why do you think Ha’Shem punished Ananias and Sapphira so severely? How might that great fear be useful to God at that time? How did this incident lead to the response of the people in verses 13 and 14?

REFLECT: When have you tried to “fool” God? What happened? How have you experienced the fear of the Lord? How has that influenced your life?

Divine punishment has to be more severe at the beginning of a new Dispensation.

The god of this world (Second Corinthians 4:4) had failed miserably in his attempt to silence the witness of the Messianic community. However, the enemy of souls never gives up; he simply changes his strategy. His first approach had been to attack the community from the outside, hoping arrests and threats would frighten the leaders. When that failed, the Adversary decided to attack the community from the inside and use people who were a part of that fellowship. We must face the fact that Satan is a clever foe. If he does not succeed as the devouring lion (First Peter 5:8), then he attacks again as the deceiving serpent or an angel of light (Second Corinthians 11:3 and 13-14). The devil is both a murderer and a liar (John 8:44), and believers of every age must be prepared for both attacks.¹⁰⁰

Scene One: If Barnabas was a positive example of the communities sharing, the story of Ananias and Sapphira provides a sharp contrast. After they saw the great generosity of Barnabas and how well he was respected, Ananias and Sapphira decided they wanted some of the same respect. In order to gain a reputation to which they had no right, they told a brazen lie. Their motive in giving was not to relieve the poor, but to fatten their own ego. Their great sin was rooted in pride. It also was an expression of the couples’ inability or unwillingness to love ADONAI your God with all your heart and with all your soul and with all your strength (Deuteronomy 6:5).¹⁰¹

Therefore, a man named Ananias, a Hellenized version of the Hebrew name Hananiah meaning God has shown favor (a very common name in the Second Temple period), together with his wife, Sapphira a Hellenized version of the Hebrew name Shfirah meaning beautiful (is found almost exclusively among the rich in Jerusalem), sold a property (5:1-2a). Taking the lead, he kept back some of the proceeds. The word kept back (Greek: enosphisato) is the same word in the Septuagint (the Greek translation of the TaNaKh) when Achan kept back some of the things that were cherem, or devoted to destruction in Joshua 7:1. It means to steal (Titus 2:10). So, Achan was to Joshua, Ananias and Sapphira were to the Messianic community. And just as the deceit of Achan interrupted the plan of God under the leadership of Joshua, the deceit of Ananias and Sapphira interrupted the plan of God under the leadership of the apostles.

Ananias kept back some of the proceeds with his wife’s full knowledge. Clearly, both husband and wife were involved with the deception together. But Ananias took the lead, and when it came time to give something, he went alone and brought part of it and set it at the feet of the apostles (5:2b). He was expecting praise and respect for his generous gift, but instead he was rebuked.

The spirit of Ananias is alive and well in our Messianic congregations and churches today. Far too many want to be considered “spiritual” while refusing to pay any kind of price in their service to ADONAI.¹⁰²

Scene Two: ADONAI clearly gave Peter the gift of discernment (First Corinthians 2:14 and 12:10), and just as the Spirit of God inspired Elisha to see his servants dishonesty in accepting money from Naaman the leper (Second Kings 5:26), Peter knew that Ananias’ gesture was a lie. He said: Ananias, why has Satan (the only reference to the Adversary in the book of Acts) filled your heart to lie to the Ruach Ha’Kodesh and keep back part of the proceeds of the land (5:3)? The Serpent had filled the heart of Ananias just as he had filled the heart of Judas (Luke 22:5).

While it remained unsold, it was your own, wasn’t it? There was no obligation to sell it. And after it was sold, wasn’t it at your disposal? Peter freely acknowledges that the land and its value belonged to Ananias alone. He was completely free to do whatever he wanted. His sin was not withholding the money, but once pledged it became a totally different matter. The biblical principle in regard to voluntary offerings clearly states: When you make a vow to ADONAI your God, you are not to delay to make good on it – for ADONAI your God will certainly require it of you, and you would have in on you. But if you refrain from making a vow, you would not have sin on you. Whatever comes out of your mouth, you are to take care to do, since you have vowed to ADONAI your God a freewill offering that you have promised with your mouth (Deuteronomy 23:22-24). Thus, Peter asked rhetorically: How did this deed get into your heart? Satan didn’t make him do it; he chose to do it because of his pride. The devil can influence the life of a believer, but he can’t do your sinning for you. Ananias had to conceive it in his heart.¹⁰³ You haven’t lied to men but to God (5:4). We must keep in mind that their sin was not in robbing God of money, but in lying to Him and robbing Him of His glory. The lust for recognition was conceived in their hearts, and when that sin was fully grown, it gave birth to death (James 1:15). It is important, however, to remember that Ananias was guilty of being prideful and lying, not blasphemy.

Once again, the Bible declares that the Ruach is God, not merely some form of electricity like the Jehovah’s Witnesses teach. In verse 3 the Bible says Ananias lied to the Ruach, and in verse 4 the Bible says Ananias lied to God. Therefore, the Ruach is God.

Scene Three: As soon as he heard these words, Ananias fell down and breathed his last (Greek: ekpsucho) (5:5a). Peter was speechless. Peter didn’t pronounce a death sentence on Ananias, he simply confronted him with his sin. Peter was probably more surprised than anyone when Ananias fell down dead. The severity and quickness of Ananias’ fate reminds us that God sees the heart. Another sudden judgement of death occurred when Uzza attempted to steady the Ark of the Covenant (see the commentary on the Life of David, to see link click Cr – The Ark Brought to Yerushalayim). In both cases something new and very honoring to ADONAI was being done for the first time. Both times it was pride that brought the death. Uzza’s pride was in his careless and irreverent attempting to do a special work of God his own way. If he had sought God ‘s way, Uzza would have been full of reverence for the ark and had it carried by men on its poles, as Ha’Shem had instructed in His Word. Then by following God’s Word, no one would have died. Carelessness in doing God’s work by one’s own thoughts is also pride. There was Great fear came upon all who heard about it. The young men got up and wrapped him in a shroud, then carried him out and buried him (5:5b-6). It was usual in Palestine to bury a corpse on the day of death. The heat, doubtless, had much to do with this custom; but in addition, as far as the Jews were concerned, the Torah made anyone unclean for seven days if they touched a dead body, or who was even in a house where a dead body lay (Numbers 19: 11 and 14).¹⁰⁴ So, burials were often fairly hasty in Palestine, but not this hasty, not, that is, except for death under unusual circumstances, such as suicides and criminals – and judgments from Ha’Shem (Deuteronomy 21:22-23).¹⁰⁵

As much as anything, the lesson of Ananias and Sapphira is that we presume greatly on YHVH when we assume that there is always time to repent, time to get right with God, time to be honest with Him. Any such time given by God is an undeserved gift that He owes no one, we should never assume it will always be there.¹⁰⁶

After an interval of about three hours after the burial of Ananias, his wife came in, not knowing what had happened. Peter responded to her, “Tell me if you sold the land for this much.” With this question, Peter is giving her an opportunity to repent. But she said, “Yes, for that much.” She confirmed her guilt by continuing the lie. Then Peter said to her, “How did you agree to test the Ruach ADONAI? This same word to test (Greek: peirazo) is used in the Septuagint to describe the Israelites testing God in the wilderness (see the commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It). Stephen likewise indicts the Israelites for being stiff-necked and uncircumcised in heart and ears . . . always resisting the Spirit of God (7:51).

This was a sin against the Spirit of the LORD. Look, the feet of those who buried your husband are at the door – they will carry you out too!” Immediately she fell down at his feet and breathed her last (Greek: ekpsucho). One can scarcely miss the irony of the situation. Now she lay at Peter’s feet, on top of her money. When the young men came back in, they found her dead and carried her out and buried her beside her husband (5:7-10). She joined him in the conspiracy and she would join him in the grave.¹⁰⁷ Sapphira was a knowing and willing participant in the sin, as well as the blatant cover-up. Ha’Shem’s judgment of her was just as righteous as it was with her husband. We must keep in mind that their sin was not in robbing God of money, but in lying to Him and robbing Him of His glory. The lust for recognition was conceived in their hearts, and that sin was fully grown, it gave birth to death (James 1:15). Thus, the purity of the early Messianic Community was preserved. As Moshe had said: You are to purge the evil from your midst (Deuteronomy 17:7 and 12).

Ananias and Sapphira’s deaths fall under the category of (Hebrew: karet), being cut off from the Jewish people. It could include excommunication or, in this case, death at the hands of heaven. This suggests that Luke intended to present the incident as a personal punishment, although naturally one from which the whole Community – and those outside it – could learn. Significantly, the breathed his/her last (Greek: ekpsucho) is only found here in Acts and in 12:23 where we see Agrippa’s unnatural death.¹⁰⁸

Married couples in the Lord have a responsibility to keep each other from sin, and to refuse to participate in sin together, for God will hold each accountable. The concept of submission (Ephesians 5:21-28) does not extend to submitting any sin. Ultimately, the husband is responsible for what goes on in the marriage (see the commentary on Genesis Bf – Your Desire Will Be for Your Husband and He Will Rule Over You).¹⁰⁹

Some have questioned whether or not Ananias and Sapphira were true believers. It is best to see them as genuine believers for several reasons. First, they were included in the whole group of those who believed (4:32). Secondly, they were involved with the Ruach ha-Kodesh, thus pointing to a relationship with Him. Third, if they were not believers, what lesson about sin did this give to teach all the rest who were true believers? Fourth, the Adversary can become personally involved with believers (Matthew 16:21-23; Ephesians 6:12; First Peter 5:8-9). Finally, death can be divine chastening for a believer (First Corinthians 11:30-32; First John 5:16).¹¹⁰

Scene Four: And great fear came over the whole Community and all who heard these things (5:11). The clear indication is that Peter, and apparently the rest of the apostles, were regarded as possessing rare powers in exposing sins and, perhaps, being the direct agents of divine punishment. But some have wondered why the punishment had to be so harsh. Believers would commit worse sins later and didn’t die. If you trace the Scriptures through the various Dispensations, divine punishment has to be more severe at the beginning of a new Dispensation. This was a crucial time for the early Messianic Community, and such impurity, sin, scandal and satanic infiltration could have corrupted the entire community at its root.¹¹¹ Take, for example, Nadab and Abihu, the two sons of Aaron in Leviticus 10:1-2 at the beginning of the Dispensation of Torah. They burned the incense in an improper manner and God killed them right in the holy place. Later, worse sins were done in the Temple, but the punishment was not as severe because Ha’Shem is always harsher at the beginning of a new Dispensation.¹¹² It is certainly true that the account of Ananias and Sapphira introduces us to a different world of thought from that of today. It is a world in which sin was taken seriously.¹¹³

For the first time the word community (Greek: ekklesian, meaning the body of believers whom God calls out from the world and into His eternal Kingdom) is mentioned. Out of a total of twenty-three times this word is found in the book of Acts, this is the first appearance. The Septuagint uses ekklesian to translate the Hebrew word qahal, meaning the congregation of Isra’el. And everywhere the Hebrew word qahal is found in the TaNaKh, the Septuagint uses ekklesian except in the books of Jeremiah and Ezeki’el, where the Greek word used to translate qahal is sunagoge, from which we get the word synagogue.

What we have here is the example of Peter using his authority as an apostle. In Matthew 16:19b, ADONAI gave Peter the authority to bind and to loose, “Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Mattityahu 16:19b). The perfect tense is used here, meaning that whatever is already God’s decision in heaven will be revealed to the apostles on earth. It literally says: Whatever you prohibit on earth will have already been prohibited in heaven. The terms binding and loosing were common in the rabbinic writing of that day. From the Jewish frame of reference, the terms binding and loosing were used by the rabbis in two ways: judicially and legislatively. Judicially, to bind meant to punish, and to loose meant to release from punishment. Legislatively, to bind meant to forbid something, and to loose meant to permit it. In fact, the Pharisees claimed binding and loosing for themselves, but God really never gave it to them. At that time, Jesus gave this special authority to Peter alone. After His resurrection Christ gave the unique authority to bind and loose in legislative matters and in judicial punishment to the other apostles. Once they died, however, that authority died with them.

The apostles exercised this authority legislatively to permit and forbid. And we can see Peter exercising judicial authority here in Acts 5 where Peter bound Ananias and Sapphira for punishment because they lied to the Ruach Ha’Kodesh. As a result, Peter bound them for punishment using his authority as an emissary, and they were killed.

Today many people take this concept of binding and loosing out of context and talk about binding and loosing demons. First, we are told to resist, not bind, the devil and he will flee from you (James 4:7). There is no suggestion in the Scriptures that we should bind the Destroyer of souls. Even Michael was told not to enter into spiritual battle with Satan. Jude reminds us: But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him but said, “The Lord rebuke you” (Jude 9)! Theoretically, even if we could bind the Adversary it seems that somebody keeps on letting him loose after he is bound! I don’t know about your neighborhood, but in mine, the deceiver is pretty active. No, the context here is not satanic activity, but apostolic authority.¹¹⁴

After the example of Ananias and Sapphira we find that Paul confronted, or forbid, Judaizers from attacking believers in the Church (Galatians 1:1 to 2:21); and Paul and Barnabas confronted, or forbid, a group of Judaizers from imposing all of the 613 commandments in the Torah as being obligatory on believers at the council at Jerusalem (Acts 15:1-21).

Below is a summary statement that prepares us for what is to follow. These summary statements in Acts can be seen in four places (2:43-47, 4:32-37; here and 8:1b-4). It is important to distinguish between summary statements and transition statements; the former only occur in the first eight chapters of Acts, and the latter occur in various places throughout the book.

Meanwhile, from time to time through the hands of the apostles many signs and wonders were happening among the people. Once again, the signs and wonders were limited to the apostles (2:43, 4:22 and 30). And because there were so many believers at that time, they met all together in Solomon’s Colonnade.  That way many could hear what the apostles were teaching and preaching. But the Jewish population in general dared not join them. For they feared persecution from outside the Messianic community, and, because of Ananias and Sapphira, feared discipline from within, though the people continued to think highly of them. Yet more than ever those trusting in the Lord were continually added – large numbers of men and women. They even carried the sick into the streets and laid them on stretchers and cots, so that when Peter passed by at least his shadow might fall on some of them. So, while all the apostles were given the ability to perform signs and wonders, Peter was especially anointed in that gift. Crowds were also gathering from the towns around Jerusalem, continually bringing those who were sick or tormented by unclean spirits, and they were all being healed (5:12-16).¹¹⁵