5:2 And {a} kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.
(a) Craftily took away.
5:2 Kept back [part] of the price. Like many others, of their own accord they sold a possession for the benefit of the church. They were not compelled to sell it, or when sold to give the money, or to give all. Their sin was not withholding a part, but lying about it. (1) They gave from the wrong motives, not for the Lord, but for human praise. (2) There was hypocrisy and falsehood.
His wife also being privy [to it]. Hence equally guilty. There was a guilty conspiracy between them.
Brought a certain part. Pretending it was all. His was a deliberate, public lie.
5:2 And bringing a certain part - As if it had been the whole: perhaps saying it was so.
5:1-11 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.
