---
title: "Commentary on Acts, Volume 1"
author: "John Calvin"
translator: "Christopher Fetherstone, edited by Henry Beveridge"
languages: [en]
shelf: "Commentaries"
section: 21 of 59
url: https://scriptura.si/works/john-calvin-commentary-on-acts-volume-1/21/
cite: "John Calvin, tr. Christopher Fetherstone, edited by Henry Beveridge, Commentary on Acts, Volume 1, section 21. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-acts-volume-1/21/"
---

# Commentary on Acts, Volume 1

*John Calvin, tr. Christopher Fetherstone, edited by Henry Beveridge*

Calvin on the Acts of the Apostles, volume 1 of 2.

## 21. Acts 5:1-6

Source: https://scriptura.si/works/john-calvin-commentary-on-acts-volume-1/21/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-acts-volume-1/21/#p-N

[¶0] Acts 5:1-6 1. And a certain man called Ananias, with Sapphira his wife, sold a possession, 2. And he kept back part of the price, his wife knowing thereof, and bringing part, he laid it at the apostles’ feet. 3. And Peter said, Ananias, why hath Satan filled thine heart that thou shouldest lie to the Holy Ghost, and keep back part of the price of the ground? 4. Did it not, remaining, remain to thee? and, being sold, was it not in thy power? How is it that thou hast put this thing in thy heart? Thou hast not lied to men, but to God. 5. And when Ananias heard these words, falling, he yielded up the ghost; and there came great fear upon all those which had heard these things. 6. Furthermore, the young men which were present gathered him up, and, carrying him out, they buried him.

[¶1] 1. 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. The fact of Ananias did bear a goodly show, 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; 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.

[¶2] 3. And Peter said. How did Peter know Ananias’ fraud (and purloining?) Undoubtedly by the revelation of the Spirit. Therefore, Luke signifieth unto us, that the apostles did after a sort represent God’s person, and supply his room. If the Spirit of God, by the mouth of a mortal man, do so sore urge an hypocrite, being otherwise painted with the beautiful color of virtues, how shall the reprobate abide the voice of God himself, with the sound of the trumpet, when they shall appear before his judgment-seat? Furthermore, Peter pointeth out the cruelness and horribleness of the offense by his question, when he saith, that Satan had filled the heart of Ananias. For there is no man whose heart is not pricked with the pricks of Satan, and all men are also many ways tempted, yea, these temptations pierce into their minds; but where Satan possesseth the heart, he reigneth in the whole man, having, as it were, expelled God. This is a sign of a reprobate, to be so addicted and given over to Satan, that the Spirit of God hath no place. That which followeth afterward concerning lying may have a double sense; either that he did falsely bear a show of the Spirit, or that he lied against the Spirit. And, indeed, it is word for word mentiri Spiritum; but forasmuch as the Greek word [ψευδεσθαι] is joined with a double accusative case and that doth better agree with the text [context,] I am rather of this mind, that Ananias is reprehended, because he did lie falsely to the Holy Ghost. Which he confirmeth shortly after, when he upbraideth this unto him, that he hath lied unto God, and not unto men. Wherefore we must take great heed, that hypocrisy reign not in us, which hath this wickedness proper to it, to go about to deceive God, and, as it were cornicum oculos configere. To go about to make blind those which are most wise; which cannot be without a disloyal and unseemly mock. Wherefore it is not without cause that Peter saith, that where this cometh to pass the heart is possessed of Satan. For who durst (unless he were void of reason) so blaspheme God? Therefore Peter asketh him as of some wonder, because such blindness is horrible.

[¶3] 4. Did it not remaining. This amplifieth the offense because he sinned, being enforced by no necessity. For seeing it is no just or lawful excuse to have been provoked by some other means, how much worse is it to run headlong unto wickedness willingly, and, as it were of set purpose to pull down God’s vengeance? We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money; because in the second member, the field which was sold is taken for the price itself. Therefore he should nevertheless have been counted faithful, though he had kept that which was his own. Whereby it appeareth that they are men destitute of their right wits, who say that it is not lawful for the faithful to have anything of their own.

[¶4] Thou hast not lied to men, but to God. Although the words be diversely construed, yet do I not doubt but that this confirmeth the former sentence. For hypocrites do so enwrap themselves in so many shifts, that they think they have nothing to do with God. And Peter speaketh thus expressly, because Ananias had deceived the Church. But he ought to have considered, that

[¶5] “where two or three be gathered together in the name of Christ, he is present there as the chief governor,” (Matthew 18:20;)

[¶6] yea, he ought to have behaved himself no otherwise in that assembly, than if he should have seen God with his eyes. For seeing that God will reign in the Church, if we give him any reverence, we must reverence that rule and government religiously which he exerciseth by his Word. The apostles were indeed men, but not private men, because God had put them in his stead. Furthermore, we must note, that he saith that he lieth to God who doth lie to the Holy Ghost. For the divinity of the Holy Ghost is manifestly proved by this form of speech. In like sort Paul saith, “Ye are the temples of God, because his Spirit dwelleth in you,” (1 Corinthians 3:16, 17; and 6:19.)

[¶7] 5. When Ananias heard these things. The death of Ananias doth, indeed, declare and prove the force of the word, which Paul cloth highly extol; to wit, that it is the savor of death unto death to those which perish, (2 Corinthians 2:16.) He speaketh, indeed, of the spiritual death of the soul, but there was a visible sign in the body of Ananias of that punishment which cannot be seen with the eyes of men. He was not slain with sword, by force, nor hand, but was stricken dead with the only hearing of the voice. When we hear this, let the threatenings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,

[¶8] “He shall slay the wicked with the breath of his mouth.” (Isaiah 11:4,)

[¶9] doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19th chapter of the First to the Corinthians, (verse 10.) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Acts 13:8.) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias’ sin in their own and not in God’s balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the beginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.

[¶10] And there came great fear This was the Lord’s purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished.

### Acts 5:7-11

[¶12] Acts 5:7-11 7. And there was passed about the space of three hours, when his wife came in, ignorant of that which was done. 8. And Peter said unto her, Tell me, sold ye the field for so much? She answered, Surely, for so much. 9. And Peter said unto her, What is this that ye are agreed together to tempt the Spirit of the Lord? Behold, the feet of those which have buried thy husband are at the door, which shall carry thee out. 10. And immediately she fell down at his feet, and gave up the ghost. Furthermore, when the young men came in, they found her dead, and when they had carried her out, they buried her beside her husband. 11. And there came great fear upon all the church, and upon all which heard these things.

[¶13] 7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dissemble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter’s interrogation that their guile was found out.

[¶14] 8. Tell me. We see that God doth not by and by punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant inviting unto repentance. But she, in holding on so carelessly, doth declare that she was incurable, because she is touched with no fear of God.

[¶15] And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.

[¶16] 9. To tempt the Spirit. He uttereth the same thing in other words which he had said before; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.

[¶17] 11. And there came fear. He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.

### Acts 5:12-16

[¶19] Acts 5:12-16 12. And by the hands of the apostles were done many signs and wonders amongst the people. And they were all with one accord in the Porch of Solomon. 13. And of the other durst no man join himself to them: but the people magnified them. 14. And the multitude of those that believed in the Lord, both of men and women, grew more and more. 15. So that they brought forth the sick into the streets, and laid them in beds and couches, that at the least way the shadow of Peter, as he came, might shadow some of them. 16. And a multitude of the next cities came together to Jerusalem, bringing their sick, and those which were vexed with unclean spirits, which were all healed.

[¶20] 12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily Luke saith that the Church was increased by miracles, because they serve for faith, (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semblance.) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.

[¶21] And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers’ sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.

[¶22] 13. And of other durst no man. This was the second fruit of the miracles, in that these which believed not, being convict with the excellent power of God, dare not despise the apostles, but are rather enforced to reverence the Church. Yet that might seem an absurd thing, that being terrified with miracles, they flee from God and his people. I answer, that they were letted through their own fault from coming; and it is not to be doubted but that God doth call us unto himself by miracles. Therefore, whosoever they be that go not so far, as willingly to embrace the grace of God which shineth in them, they are letted and hindered by their own perverse and evil conscience. Yet this is some fruit, in that God wringeth some fear out of them; although Luke doth ascribe this not only to the miracle, but rather comprehendeth all together which might serve to the increasing of the dignity of the Church. For all things were so ordered, that there shined there a certain divine majesty; for they did no less differ from the other than angels from men.

[¶23] For there is a certain secret majesty in holy discipline and in sincere godliness, which doth even fast bind the wicked whether they will or no. But we know not at this day of what sort the same is; yea, rather, we cause ourselves to be despised together with the gospel, through our profane liberty of evil living. Furthermore, the punishment of Ananias and his wife did not a little terrify the wicked, and keep them from breaking in unadvisedly into the company of those men, where God had showed himself so sharp a Judge. Yet we must note that he speaketh of men which were indifferent in this place, and of those which were not of the worst sort; for there were at that time many at Jerusalem, whom neither the reverence of signs, neither yet of the angelic holiness of the godly, could move. Therefore Luke meaneth moderate men, in whom there are some seed of the fear of God; like as we see at this day certain, whom the vanity of the world keepeth back from submitting their necks unto the yoke of Christ; yet because they smell out some divine thing in our doctrine, they dare not despise the same; yet we may see also in what deadly grins [gins] Satan insnareth all those which have not the Spirit of Christ, that they do not only fear to provide for themselves, but purposely avoid those remedies which are offered them unto salvation. They both see and allow those things which are both holy and profitable, and yet, notwithstanding, they are either carried headlong unto things which are worse, or else they wax drowsy in their filthiness.

[¶24] 15. The shadow of Peter, as he came. The Papists abuse this text, [as a pretexts] not only to the end they may commend reigned miracles, which they say are done at the graves of martyrs, but also that they may boast of their relics. Why (say they) shall not the grave, or garment, the touching of the bones of Peter, have power to heal, as well as his shadow had this power? I answer, we must not by and by think that that is right which Luke saith was done by ignorant men, and those which knew not the pure faith. Yet we have a more certain answer in readiness than this. For the apostles were endued with such power for this cause, because they were ministers of the gospel. Therefore they used this gift, inasmuch as it served to further the credit of the gospel; yea, God did no less show forth his power in their shadow than in their mouth. Those miracles whereof the Papists babble are so unlike to these, that they are rather altogether contrary. For this is the end of their miracles, to lead away the world from Christ unto saints.