Acts 5

Acts 5:1

Apostolic Constitutions: “You shall not steal:” [Exodus 20:15] for Achan, when he had stolen in Israel at Jericho, was stoned to death; [Joshua 7:1] and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; [2 Kings 5:27] and Judas, who stole the poor’s money, betrayed the Lord of glory to the Jews, [John 12:6] and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; [Matthew 27:5; Acts 1:18] and Ananias, and Sapphira his wife, who stole their own goods, and “tempted the Spirit of the Lord,” were immediately, at the sentence of Peter our fellow-apostle, struck dead. [Acts 5:1-11] — Apostolic Constitutions (Book VII), Section 1, II

Clement of Alexandria: And the mystics say that he slew the Egyptian by a word only; as, certainly, Peter in the Acts is related to have slain by speech those who appropriated part of the price of the field, and lied. — The Stromata Book 1

Erasmus of Rotterdam: Ananais corresponded all to little to his name, because he himself responded all to little to the grace of God. He had a wife Sapphira, a woman like her husband.

Jerome: The name Ananais means “grace of the Lord.”

Pope Urban I: And the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things."

Tertullian: For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias and Elymas -Ananias with death, Elymas with blindness-in order that by this very fact it might be proved that Christ had had the power of doing even such (miracles). — On Modesty

Acts 5:2

Erasmus of Rotterdam: His intent was to divide the money and with one portion to purchase praise and the impression of piety, but to save the other portion for himself in case some need should arise.

Acts 5:3

Bede: Ananias, why has Satan filled your heart? In another translation, according to the Greek text, it reads: Ananias, why has Satan filled your heart? It should be noted here that no creature can fill the soul and mind of a man according to essence, but only the Creator Trinity. For it is only according to operation and the instinct of the will that the mind is filled with things that are created. Satan indeed fills the mind of someone and the chief part of the heart, not by entering into him and into his senses, and entering the access of the heart (so to speak), since this power is peculiar to divinity alone, but as a cunning, wicked, deceitful, and fraudulent deceiver, dragging the human soul into evil affections through thoughts and the incitements of vices, with which he himself is full. Satan thus filled Ananias’s heart, not by entering himself, but by inserting his venom of malice. — Commentary on Acts

Cyprian: That what any one has vowed to God, he must quickly repay. In Solomon: “According as thou hast vowed a vow to God, delay not to pay it.” Concerning this same thing in Deuteronomy: “But if thou hast vowed a vow to the Lord thy God, I thou shalt not delay to pay it: because the Lord thy God inquiring shall seek it of thee; and it shall be for a sin. Thou shalt observe those things that shall go forth out of thy lips, and shalt perform the gift which thou hast spoken with thy mouth.” Of this same matter in the forty-ninth Psalm: “Sacrifice to God the sacrifice of praise, and pay thy vows to the Most High. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.” Also in Jeremiah: “Cursed is he who doeth the work of God negligently.” — Treatise XII Three Books of Testimonies Against the Jews

Cyril of Jerusalem: Peter was not with Ananias and Sapphira when they sold their possessions, but he was present by the Spirit.

Erasmus of Rotterdam: so that you would lie to the Holy Spirit: Now if he believed that God can be deceived, he would think of Him irreverently, but if he believe that nothing is concealed from Him, either he despised His justice or he suppose that He looks with favor on deceit.

Gregory of Nyssa: and be deceitful about the price of the land: For Ananias became a thief of his own goods, secretly, as he thought, from all people and concealing his sin. (On Not Three Gods 25.333)

Gregory of Nyssa: And of the Holy Spirit also, Peter says to Ananias, “Why has Satan filled your heart, to lie to the Holy Spirit?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by whom the secret was made known to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all people and concealing his sin. But the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from himself the power of seeing the secret, while it is clear that the Spirit could not have done this had it not been able to behold hidden things. — ON NOT THREE GODS

Jerome: For having made a vow they offered their money to God as if it were their own and not his to whom they had vowed it; and keeping back for their own use a part of that which belonged to another, through fear of famine which true faith never fears, they drew down on themselves suddenly the avenging stroke, which was meant not in cruelty toward them but as a warning to others. In fact, the apostle Peter by no means called down death upon them, as Porphyry foolishly says. He merely announced God’s judgment by the spirit of prophecy, that the doom of two persons might be a lesson to many. — LETTER 130.14

John Chrysostom: How came it into the mind of this hapless wretch to commit this crime? “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?” Observe even in this, a great miracle performed, greater far than the former.

Do you see that this is the charge brought against Ananias, that having made the money sacred, he afterwards secreted it? Couldest thou not, said Peter, after selling thy land, use the proceeds as thine own? Wast thou forbidden? Wherefore after thou hadst promised it? See how at the very beginning, the devil made his attack; in the very midst of such signs and wonders, how this man was hardened! Something of the same kind had happened upon a time in the Old Testament. The son of Charmi coveted the devoted thing: for observe there also what vengeance ensues upon the sin. Sacrilege, beloved, is a most grievous crime, insulting, and full of contempt. We neither obliged thee to sell, the Apostle says, nor to give thy money when thou hadst sold; of thine own free choice thou didst it; why hast thou then stolen from the sacred treasury? “Why,” he says, “hath Satan filled thine heart?” Well, if Satan did the thing, why is the man made guilty of it? For admitting the influence of the devil, and being filled with it. You will say, they ought to have corrected him. But he would not have received correction; for he that has seen such things as he had seen, and is none the better, would certainly be none the better for anything else that could be done; the matter was not one to be simply passed over: like a gangrene, it must be cut out, that it might not infect the rest of the body. As it is, both the man himself is benefitted in regard that he is not left to advance further in wickedness, and the rest, in that they are made more earnest; otherwise the contrary would have ensued. — Homily on Acts 12

Thomas Aquinas: why has Satan tempted your heart: But can the devil put anything into our hearts? It seems he can, for a Psalm speaks of things “sent by evil angels” [Psalms 77:49]. To explain this, we should note that what is in a person’s thought and will is said to be in his heart. Understanding it the above way, there are two ways something can be put into our heart. First, directly; and in this way only one who has the power to move our will from within can put something into our heart. Only God can do this; But because the will is also moved by an external object, something apprehended as a good, it follows that anyone who brings to mind, or suggests that something is good is said to put something into our heart indirectly, by making us apprehend something as good, which in turn moves our will. This happens in two ways. By an external suggestion, and then one person can put something into another’s heart; or by an interior suggestion, which is the way the devil puts something into our heart. For our imagination, since it is a physical reality, is subject to the power of the devil when God allows it. So, whether we be awake or asleep, he forms in it certain images which, when apprehended, move our will to desire something. And so the devil puts something into our heart, not directly by moving our heart, but indirectly, by suggestion

Acts 5:4

Ambrose of Milan: “Thou hast not lied unto men but unto God”: First, we understand that he called the Holy Spirit the Spirit of the Lord. Then, since he mentioned first the Holy Spirit and added: “Thou hast not lied unto men but unto God,” you must necessarily either understand the oneness of the Godhead in the Holy Spirit, since when the Holy Spirit is tempted a lie is told to God; or, if you endeavour to exclude the oneness of the Godhead, you yourself according to the words of Scripture certainly believe Him to be God. — On the Holy Spirit, Book 3

Arator: But inasmuch as a changed intention bears the crime of deceit, and when there is, moreover, confirmation of a promise, it is proper to stand firm and not wish to violate what was first [promised] by what follows; it is more just to preserve a permanent right than to withdraw it. The punishment of the two established a warning for all, lest anyone should call [back] gifts which a solemn promise requires him to owe. Reflect, you of true faith, and consider the words of Peter, which are bright with blessed teaching, “Whoever persuaded you to be deceitful?” And he concluded by judging, “You do not deceive people by saying such things; you lie to God.” The teaching that condemns the wicked strengthens the holy. — ON THE ACTS OF THE APOSTLES 1

Basil of Caesarea: Peter’s words to Sapphira—“How is it that you have agreed together to tempt the Spirit of the Lord? You did not lie to men, but to God”—show that sins against the Holy Spirit and against God are the same. And thus you might learn that in every operation the Spirit is closely conjoined with, and inseparable from, the Father and the Son. While God works the differences of operations and the Lord the diversities of administrations, the Holy Spirit is present also, administering in his own power the distribution of the gifts according to each recipient’s worth. — ON THE SPIRIT 16.37

Bede: You have not lied to men but to God. Before, he had said he lied to the Holy Spirit. Therefore, the Holy Spirit is indeed God, and the error of Macedonius was condemned before it existed. — Commentary on Acts

John Chrysostom: “Whiles it remained,” says he, “was it not thine own? and after it was sold, was it not in thine own power?” That is, “Was there any obligation and force? do we constrain you against your will?” “Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.”

In the next place, Peter proves him guilty, and shows that the deed was not hidden from him, and then pronounces the sentence. But wherefore, upon what purpose hast thou done this? Didst thou wish to keep it? Thou oughtest to have kept it all along, and never to have professed to give it. The sacrilege, beloved, is a grievous one. For another, it may be, coveted what was not his own: but it was at thy discretion to keep what was thine own. Why then didst thou first make it sacred, and then take it? Out of excessive contempt hast thou done this. The deed does not admit of pardon, it is past pleading for. — Homily on Acts 12

Thomas Aquinas: The sin of Ananias and Saphira was denounced by Peter acting as God’s executor, by Whose revelation he knew of their sin.

You have not lied to men, but to God: The Holy Ghost is expressly called God in the text: Ananias, why hath Satan tempted thy heart to lie to the Holy Ghost? . . . . Thou hast not lied to men, but to God

Acts 5:5

Ambrose of Milan: Then Ananias, upon hearing these words, fell down and expired: One must understand here as well, because it is the beginning of the teaching, and these people dared very much in trying to test the Holy Spirit. And their punishment has become a great aid for the other brethren. For they were educated and taught that one must not dare things against the Holy Spirit nor try to test it.

Bede: Hearing these words, Ananias fell down and expired. The severe sentence was given to the transgressor not for the sake of profit, but foresaw in spirit the future weeds that would adulterate the Church’s simplicity with corrupt morals (from these, the most detestable race of the Sarabaites is said to have sprung, who, not abandoning their possessions, falsely pretend to keep apostolic strictness), he did not allow the culprits to be cured by repentance, but took care to completely uproot the harmful seed to instill fear in future generations. Subsequently it follows: — Commentary on Acts

John Cassian: And so if against those who did not covet other persons’ goods but tried to be sparing of their own, and had no desire to acquire but only the wish to retain, there went forth so severe a sentence, what should we think of those who desire to amass wealth, without ever having had any of their own, and, making a show of poverty before people, are before God convicted of being rich, through the passion of avarice? — INSTITUTES 7.25

John Chrysostom: “And Ananias hearing these words fell down, and gave up the ghost.” This miracle is greater than that of the lame man, in respect of the death inflicted, and the knowing what was in the thought of the heart, even what was done in secret.

Therefore let it be no stumbling-block to any, if at present also there are sacrilegious persons. If there were such persons then, much more now, when evils are many. But let us “rebuke them before all, that others also may fear.” Judas was sacrilegious, but it was no stumbling-block to the disciples.

“And great fear,” it is said, “came on all them that heard these things.” That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, “The Lord is known by executing judgments.” The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful. — Homily on Acts 12

Rabanus Maurus: a great fear overwhelmed all who heard of it: Not without cause, because this man died that others might be frightened by his example.

Thomas Aquinas: Then Ananias, upon hearing these words, fell down and expired: As regards Peter, he did not put Ananias and Saphira to death by his own authority or with his own hand, but published their death sentence pronounced by God.

Acts 5:6

John Chrysostom: “And the young men arose, and wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much?”

The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance, saying, “Tell me whether ye sold the land for so much?”

But observe how Peter, instead of sending for her, waited till she entered; and how none of the others durst carry out the intelligence. Such the teacher’s awfulness, such the disciples’ reverence, such the obedience! “An interval of three hours,” and yet the woman did not hear of it, and none of those present reported it, although there was time enough for it to be noised abroad; but they were afraid. This circumstance the Evangelist relates with wonder even, when he says, “Not knowing what was done, came in.” “And Peter answered unto her,” etc. And yet she might have perceived even from this that Peter knew the secret. For why, having questioned none other, does he question you? Was it not clear that he asked because he knew? But so great was her hardness, it would not let her attempt to evade the guilt; and with great confidence she replied; for she thought she was speaking only to a man. — Homily on Acts 12

Acts 5:9

Isidore of Seville: The punishment by death from the wisest Peter against those who erred is not out of madness but out of teaching of prescient, letting go the many transgressions of mankind. For at that time they began sowing the seeds of the gospel, and knowing that darnels appeared besides naturally, they wisely plucked them out forthwith; it was taken care of by the future fire so as to burn lest they be gathered with the wheat.

John Chrysostom: “And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Holy Ghost? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then she fell down straightway at his feet, and yielded up the ghost; and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things.”

The aggravation of the sin was, that they committed it as with one soul, just as upon a settled compact between them. “How is it that ye have agreed together,” he said, “to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door.” First he makes her learn the sin, and then shows that she will justly suffer the same punishment with her husband, since she has committed the same wickedness: “And they shall carry thee out. And she fell down straightway at his feet,” for she was standing near him, “and yielded up the ghost.” So entirely by their own act had they invited upon themselves the vengeance! Who after that would not be struck with awe? who would not fear the Apostle? who would not marvel? who not be afraid?

Peter all but pleads for himself, when at the point to inflict the punishment, and at the same time gives a lesson to the rest. For because the act would seem exceeding stern, therefore it is that he does so much in the case. In respect of the woman also the process of judgment was terrible. But see how many evils grow out of the sacrilege: covetousness, contempt of God, impiety; and upon these too he pleaded for himself before the assembly, in that he did not immediately proceed to punishment, but first exposed the sin. — Homily on Acts 12

Acts 5:11

Bede: And great fear came upon the whole Church and upon all who heard these things. No one else dared to join them. The punishment of the two who fraudulently sought to join them provided an example to others. — Commentary on Acts

Acts 5:13

Tertullian: For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. — On Modesty

Acts 5:14

John Chrysostom: “There were,” however, “the more added unto the Lord, believers, multitudes both of men and of women.”

“Believers were the more added unto the Lord, multitudes both of men and of women.” Observe, how he now no longer tells the number of them that believe; at such a rate was the faith making way even to an immense multitude, and so widely was the Resurrection proclaimed. So then “the people magnified them:” but they were now no longer lightly to be despised as once they were: for in a little moment, at a single turn of the scale, such have been the effects produced by the fisherman and by the publican! Earth was become a heaven, for manner of life, for boldness of speech, for wonders, for all besides; like Angels were they looked upon with wonder: all unconcerned for ridicule, for threats, for perils: compassionate were they, and beneficent; some of them they succoured with money, and some with words, and some with healing of their bodies and of their souls; no kind of healing but they accomplished. — Homily on Acts 12

Acts 5:15

Arator: We dwell in the church on earth, which, no one may doubt, signifies a heavenly [church]; but that is more truly [the church] which, at rest above the stars, is called celestial and high. This [earthly church], which is seen in the brief career of an uncertain world, is appointed as the way of life and in this [present] time directs to the eternal [church] those whom it gathers, and to those found acceptable it is the road for going from here to heavenly things. Peter rules both armies, and for their lot he gives the stars to those squadrons led from here, as has been revealed by the words of God, “What you have loosed,” he said, “and what you bind on earth thus remain bound or loosed in heaven.” This [church] that we see cultivated on soil, therefore, will be a type; what the clouds carry is firm. Peter, ruling both, designs there the body and here the shadow, in order that those sick people whom he freed from vices and offenses might be led unharmed to it [the church above], which endures in heaven [and] will receive the holy throngs cleansed by this [earthly church]. — ON THE ACTS OF THE APOSTLES 1

Bede: So that as Peter came along, at least his shadow might fall on some of them and they would be healed. At that time, Peter visibly raised the sick with the shadow of his body, and even now he does not cease to strengthen the infirmities of the faithful with the invisible shadow of his intercession. And since Peter is the type of the Church, he indeed walks upright himself, but by his shadow accompanying him he raises those that lie down, because the Church, with its mind and love intending towards heavenly things, seemingly runs through the earth shadow-like, and here renews those by temporal sacraments and figures of heavenly things, whom it rewards there with perpetual gifts. Some connect to this place what the Lord said in the Gospel: He who believes in me will do the works that I do, and greater works than these will he do (John 14). — Commentary on Acts

John Chrysostom: For had they not borne a king’s image and their radiance been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Would you see this beaming even through the body? “Looking steadfastly,” he said, “upon the face of Stephen, they saw it as if it were the face of an angel.” But this was nothing to the glory flashing within. — HOMILIES ON 2 CORINTHIANS 7.6

John Chrysostom: “Insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them.” For Peter was the wonderful one, and he to whom they more gave heed both because of his public harangue, the first and the second and the third, and because of the miracle; for he it was that wrought the miracle, the first, the second, the third: for the present miracle was twofold: first, the convicting the thoughts of the heart, and next the inflicting of death at his word of command. “That at the least the shadow of Peter passing by,” etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that “they which believe on Me, the works that I do shall they do also; and greater works than these shall they do.”

Great faith, surpassing what had been shown in the case of Christ. How comes this? Because Christ declared: “And greater works than these shall he do, because I go unto My Father.” And these things the people do, while the Apostles remain there, and are not moving about from place to place: also from other places they were all bringing their sick on beds and couches: and from all quarters accrued to them fresh tribute of wonder; from them that believed, from them that were healed, from him that was punished; from their boldness of speech towards those their adversaries, from the virtuous behavior of the believers: for certainly the effect produced was not owing to the miracles only. — Homily on Acts 12

Acts 5:16

John Chrysostom: “There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one.”

And now I would have you observe the way in which their whole life is interwoven. First there was despondency on account of Christ taken from them, and then came joy because of the Spirit descending upon them; again, dejection because of the scoffers, and then joy in the result of their own apology. And here again we find both dejection and gladness. In that they were become conspicuous, and that God made revelations to them, there was gladness: in that they had cut off some of their own company, there was sadness. Once more: again there is gladness upon their success, and again sadness by reason of the High Priest. And so it will be seen to be the case throughout. And the same will be found to hold in the case of the ancient saints likewise. — Homily on Acts 12

Acts 5:17

Bede: But the high priest rose up, and all those who were with him, which is the sect of the Sadducees, etc. Heresy is called in Greek from election, because each one, having rejected the sayings of others, chose what he thought should be followed. But the Sadducees, who are called just (for they claimed for themselves what they were not, as we read below), entirely denying the resurrection of the body, said that the soul perishes with the flesh. They did not believe there was an angel or any spirit, and accepting only the five books of Moses, rejected the proclamations of the prophets. And therefore these chiefly supported the leaders in persecuting the apostles, being led by zeal, because those with great power and signs of miracles gave testimony to the resurrection of Jesus Christ our Lord. — Commentary on Acts

Bede: But the high priest rose up, and all those who were with him, etc. This reading in Greek begins thus, looking back at the previous events: And seeing these things, the high priest rose up. — Retractions on Acts

Cassiodorus: “Then the high priest rising up, and all they that were with him,” etc. Having learned of those events, the high priest and the rest of the heresy of the Sadducees were filled with great envy and, detaining the apostles, they threw them into the common prison, setting guards at the door. But an angel of the Lord opened the doors and led them out, telling them to teach the people in the temple in their usual manner. Unaware of this, the princes and priests sent ministers to the common prison on the following day. These found the prison carefully guarded, yet none of those whom they had thrown into it on the previous day were inside. They found out by others’ report that the men whom they were looking for were in the temple preaching the wonderful works of the Lord to the people. Then the officer, going to the synagogue, brought them without any violence before the council, and they tried a second time to forbid them from their habitual preaching. Then Peter and the apostles, filled with confidence, persisted in proclaiming the word of the Lord. Greatly angered by this, they plotted to kill them; they plotted secretly, because the people were to be feared. — Complexiones on the Acts of the Apostles

John Chrysostom: “Having risen up,” that is, being roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles: they now assault them more vigorously: and put them in the common prison; but did not forthwith bring them to trial, because they expected them again to be softened down. — Homily on Acts 13

Acts 5:19

Arator: If anyone in addition considers Thomas, with his feeble heart, let him seek teaching from this: seeing that the closed door, being penetrated, admitted God then, is it astonishing if [Christ], in the flesh, approaches a gate in this manner, [he] whom a virgin bore, whom the unviolated womb of his mother conceived? What reason, I ask, was there to take human flesh unless it was to resurrect it? Returning after that, he presents his side for a witness and teaches that the ashes of our body must be made new by the example of his own, proving they are his limbs by their wounds. — ON THE ACTS OF THE APOSTLES 1

Bede: But the angel of the Lord opened the doors of the prison by night, etc. So that Thomas might not doubt it was the Lord bearing flesh and bones, whom he had seen entering while the doors were closed, behold, He Himself with his companions, still clothed in mortal flesh, went out through closed doors. — Commentary on Acts

John Chrysostom: This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. Namely, in His miracles though He does not let men see them in the act of being wrought, He furnishes the means whereby they may be apprised of the things wrought: thus, in His Resurrection, He did not let them see how He rose; in the water made wine, the guests do not see it done, for they have been drinking much, and the discernment He leaves to others. Just so in the present case, they do not see them in the act of being brought forth, but the proofs from which they might gather what had been done, they do see. And it was by night that the Angel put them forth. Why was this? Because in this way they were more believed than they would have been in the other. — Homily on Acts 13

John Chrysostom: He did not bring them away to benefit themselves thereby, but, “Stand,” he says, “and speak in the temple to the people.” But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. — Homily on Acts 13

Acts 5:21

Arator: This symbol does not lack a voice [to explain] why the holy men left this darkness [of prison]. Endowing them richly, he said that these are the ministers of light and that they shine in the whole house just like lamps set atop a stand. No night holds back those whom the Light himself calls a candle, who have merited the God who bears gifts and is a witness [to the question] by what law that place concealed in its caverns so many suns in the [apostolic] order, [suns] by which [that place] had a chance to know the eternal light so that with the expulsion of error the world might conquer darkness. — ON THE ACTS OF THE APOSTLES 1

John Chrysostom: It is well ordered that the information was not brought to them at once, but they are first utterly at a loss what to think, that when they have considered it well and seen that there is a Divine Power in the case, then they may learn the whole state of the case. — Homily on Acts 13

Acts 5:23

Bede: We found the prison indeed closed with all diligence, and the guards standing before the doors; but opening it, we found no one inside. Why, profane Jew, are you driven by blind madness, saying that the apostles stole the Lord from the tomb? Say, I ask, do you believe the same apostles were stolen from your closed prison by theft? — Commentary on Acts

John Chrysostom: A twofold security this; as was the case at the sepulchre, where was both the seal, and the men to watch. See how they fought against God! Say, was this of man’s doing, that happened to them? Who led them forth, when the doors were shut? How came they out, with the keepers standing before the door? Verily they must be mad or drunken to talk so. Here are men, whom neither prison, nor bonds, nor closed doors, had been able to keep in; and yet they expect to overpower them: such is their childish folly! — Homily on Acts 13

Acts 5:24

Bede: They were in doubt about what would happen to them. They were not willing to give themselves to faith even in this way. For inborn malice hardens an unfaithful heart even against manifest signs. — Commentary on Acts

Bede: But when the temple magistrates and the chief priests heard these words, they were perplexed about what was to happen concerning them. And here “magistrate” should be read in singular form, as also in the following passages where it says: Then the magistrate went into the temple with the ministers. For the Greek exemplar has “στρατηγὸς,” that is, “praetor,” in the singular in both places. It should be noted that this passage has more in Greek, for it is written thus: But when the priests heard these words, as well as the temple magistrate and the chief priests, they were amazed and perplexed about them, wondering what this might mean. — Retractions on Acts

Acts 5:25

John Chrysostom: O the folly of the men! “They feared,” saith he, “the multitude.” Why, how had the multitude helped the Apostles? When they ought to have feared that God Who was continually delivering them like winged creatures out of their power, instead of that, “they feared the multitude!” — Homily on Acts 13

Acts 5:27

Bede: And the high priest questioned them, saying: Did we not strictly command you, etc. In the Greek it is more consistent: Did we not strictly command you? For it is more fitting for one questioning to speak thus. — Retractions on Acts

John Chrysostom: And the high-priest, shameless, reckless, senseless, asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold ye have filled Jerusalem with your doctrine and intend to bring this man’s blood upon us. What then say the Apostles? Again with mildness they address them; and yet they might have said, “Who are ye, that ye countermand God?” — Homily on Acts 13

John Chrysostom: Well, if they undertook to obey you, ye do well to call them to account: but if even at the very time they told you they would not obey, what account have you to call them to, what defence is there for them to make? And behold ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Mark the inconsistency of the accusations and the exceeding folly. They want to make it appear now, that the dispositions of the Jews are sanguinary, as if they were doing these things not for the truth’s sake, but in the wish to be revenged. And for this reason too the Apostles do not answer them with defiance: for they were teachers. And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. — Homily on Acts 13

Oecumenius: The angel’s freeing them from prison for the apostles on the one hand appeared as an encouragement, for the Jews really as [a tactical] expediency. The Jews, however, were unaware that the power was a divine one, so at first they met in the confusion of what they should do, whether they wished them to be arrested and [whether] they themselves might besides gain an understanding. To such a extent truly were they confused [/blinded], that neither were they prepared forcibly to remove from the temple the apostles, whom they nevertheless detested.

Acts 5:28

Bede: You want to bring this man’s blood upon us. The high priest forgot the obligation he had imprecated on himself and his own, saying: His blood be on us and on our children. — Commentary on Acts

Acts 5:29

Bede: We must obey God rather than men. It is read interrogatively in Greek: Should we obey God rather than men? and the Apostles fittingly refuted the foolish and rash questioning of the high priest with a firm and prudent response. — Retractions on Acts

Desert Fathers: A hermit said, ‘If anyone, in humility and the fear of God, orders a monk to do something, the very word, spoken for God’s sake, makes the monk ready, and obedient to the command. But if he gives the command because he wants to give orders, if he sets himself up as an authority and seeks power over the monk, and does not give a command in the fear of God, God sees the secrets of the heart and does not let the monk obey him. Everyone knows whether his orders are from God or from self-will and desire for power. An order from God is given with humility and gentleness; an order given out of a desire for power is done with anger and anxiety, for it is of the devil.’ — The Desert Fathers, Sayings of the Early Christian Monks

Dionysius of Alexandria: I came to Aemilianus not alone; for there accompanied me also my co-presbyter Maximus, and the deacons Faustus and Eusebius and Chaeremon; and one of the brethren who had come from Rome went also with us. Aemilianus, then, did not lead off by saying to me, “Hold no assemblies.” That was indeed a thing superfluous for him to do, and the last thing which one would do who meant to go back to what was first and of prime importance: for his concern was not about our gathering others together in assembly, but about our not being Christians ourselves. From this, therefore, he commanded me to desist, thinking, doubtless, that if I myself should recant, the others would also follow me in that. But I answered him neither unreasonably nor in many words, “We must obey God rather than men.” Moreover, I testified openly that I worshipped the only true God and none other, and that I could neither alter that position nor ever cease to be a Christian. Thereupon he ordered us to go away to a village near the desert, called Cephro. — Epistle X.-Against Bishop Germanus

Gregory the Dialogist: Certainly, this very pastor of the Church, at whose most sacred body we are seated, let the servant girl who was the doorkeeper, when questioned, tell how great was his weakness and how great his fear before the coming of the Spirit. For struck by the voice of one woman, while he feared to die, he denied the Life. And then Peter denied on earth, while the thief confessed on the cross. But let us hear what kind of man this person of such great fear became after the coming of the Spirit. A meeting of magistrates and elders takes place, and after being beaten the apostles are ordered not to speak in the name of Jesus: Peter responded with great authority: “We must obey God rather than men.” — Forty Gospel Homilies, Homily 30

John Chrysostom: High magnanimity! He shows them too that they are fighting against God. For, he says, Whom ye killed, Him hath God raised up. — Homily on Acts 13

John Chrysostom: And they no longer say to them, “Judge ye:” for they are not contentious for glory; but they repeat again the same story,-the Cross, the Resurrection. And they tell not, wherefore He was crucified-that it was for our sakes: but they hint at this indeed, but not openly as yet, wishing to terrify them awhile. — Homily on Acts 13

Polycrates Of Ephesus: The leaven-I myself, brethren, I say, who am sixty-five years old in the Lord, and have fallen in with the brethren in all parts of the world, and have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, “We ought to obey God rather than men.”

Acts 5:30

Bede: The God of our fathers raised up Jesus. In Greek, it has His Child Jesus, according to the psalmist: Give power to your child; save the son of your handmaid (Psalms 85). — Retractions on Acts

Irenaeus: And we are in this witnesses of these words; as also is the Holy Spirit, whom God hath given to them that believe in Him." — Against Heresies Book III

John Chrysostom: And again they refer the whole to the Father, that He should not seem to be alien to the Father. “And hath exalted,” saith He, “with his right hand.” He affirms not merely the Resurrection, but the Exaltation also. “For to give repentance to Israel.” Observe here as before the gain to them: observe the perfection of doctrine conveyed in the form of apology. — Homily on Acts 13

John Chrysostom: But mark what Peter says: “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Here he forbears to mention the Gentiles, not to give them a handle against him. — Homily on Acts 13

Acts 5:31

Tertullian: But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. — On Baptism

Acts 5:32

Bede: And we are witnesses of these words, and the Holy Spirit whom God gave to all who obey Him. We are witnesses because we have seen the glory of His resurrection, because we have followed with our eyes as He ascended into the heavens. The Holy Spirit is also a witness, because as we proclaim to you the great works of God with unyielding proclamation, He has strengthened us with His presence, He has formed these words in us as He speaks within us. And this is what the Lord promised them, saying: But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness of me, and you will bear witness (John 15), that is, He by inspiring you to speak, and you by providing outward testimony, will bear witness of me. — Retractions on Acts

John Chrysostom: Great boldness of speech! And the ground of their credibility: “And so is also the Holy Ghost, Whom God hath given to them that obey Him.” Do you observe that they allege not only the Spirit’s testimony? And they said not, “Whom He hath given” to us, but, “to them that obey Him:” therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit. See, how these people were instructed both by deeds and by words, and yet they paid no heed, that their condemnation might be just. For to this end did God suffer the Apostles to be brought to trial, that both their adversaries might be instructed, and all might learn, and that the Apostles might be invigorated to boldness of speech. — Homily on Acts 13

John Chrysostom: Of what things are we witnesses? Of His having promised forgiveness and repentance: for the Resurrection indeed was acknowledged, now. But that He giveth forgiveness, both we are witnesses, and so is the Holy Ghost, Who would not have come down, unless sins had been first remitted: so that this is an indisputable proof. — Homily on Acts 13

Acts 5:33

John Chrysostom: The others on a former occasion “when they heard these things were pricked;” here they were cut as with a saw and desired to slay them. Hearest thou of the forgiveness of sins, O wretched man, and that God doth not demand punishment, and dost thou wish to slay them? What wickedness was this! And yet, either they ought to have convicted them of lying, or if they could not do that, to have believed: but if they did not choose to believe, yet they ought not to slay them. For what was there deserving of death? Such was their intoxication, they did not even see what had taken place. Observe, how everywhere the Apostles, when they have made mention of the crime, add the mention of forgiveness; showing, that while what had been done was worthy of death, that which was given was proffered to them as to benefactors! In what other way could any one have persuaded them? — Homily on Acts 13

John Chrysostom: See again these in perplexity, these in pain: but those in quiet and cheerfulness and delight. It is not merely, They were grieved, but “They were cut” to the heart. Truly this makes good that proverb, “Evil do, evil fare:” as we may see in this case. Here were these men in bonds, set at the bar of judgment, and the men that sit in judgment upon them were in distress and helpless perplexity. For as he who strikes a blow upon the adamant, gets the shock of the blow himself, so it was with these men. But they saw that not only was their boldness of speech not stopped, but rather their preaching increased the more, and that they discoursed without a thought of fear, and afforded them no handles against them. — Homily on Acts 13

Acts 5:34

Bede: But a certain Pharisee named Gamaliel rose in the council. This Gamaliel, as Clement indicates, was a companion in faith with the apostles, but remaining with the Jews by their counsel, so that he might calm their madness in such a commotion. — Commentary on Acts

Bede: Then stood up one in the council, a Pharisee named Gamaliel, a doctor of the law, etc. Of this Gamaliel, we read in the book of Saint Clement, that he was secretly a disciple of the apostles, but by their counsel, he was commanded to remain among the Jews to mitigate their fury where necessity required; but this has been most certainly made known today as a true account through the revelation of the relics of the most blessed protomartyr Stephen, which was made widely known to the Church of Christ through the divine dispensation by the same man. For he appeared in a vision to the holy servant of God and priest Lucian, as the same priest Lucian later wrote to all the Churches; and he taught most sweetly where Saint Stephen was buried, along with Nicodemus, who buried the Lord with Joseph, as well as Gamaliel himself with his son Abibam. — Retractions on Acts

Cassiodorus: “But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, said. “Gamaliel, whom the apostle Paul also praises, spoke publicly to persuade them that they should desist from persecuting the apostles, saying: “If their preaching be from men, it will undoubtedly fail, as did that of Theodas and of Judas of Galilee; if, on the other hand, it be from God, it cannot possibly be destroyed by any power.” Then they scourged the apostles and let them go, charging them that they should no longer be involved in such preachings; but they kept preaching the word to the nations. Meanwhile, there arose a murmuring of the Greeks, saying that their widows were treated with despicable contempt in the daily ministration. Because of this matter, seven chosen men were appointed as deacons so that they should manage matters of this sort with moderate authority, while the apostles should devote themselves only to preaching. This office was also consecrated on them by the imposition of hands. A multitude of the priests, too, hastened at that time to obey the Lord. — Complexiones on the Acts of the Apostles

John Chrysostom: This Gamaliel was Paul’s teacher. And one may well wonder, how, being so right-minded in his judgment, and withal learned in the law, he did not yet believe. But it cannot be that he should have continued in unbelief to the end. Indeed it appears plainly from the words he here speaks. He “commanded,” it says, “to put the men forth a little space and said unto them.” Observe how judiciously he frames his speech, and how he immediately at the very outset puts them in fear. And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself. — Homily on Acts 14

Acts 5:35

John Chrysostom: “Ye men of Israel take heed to yourselves.” See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, “For before these days” meaning, not many days before. Now had he at once said, “Let these men go,” both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force. — Homily on Acts 14

Pseudo-Clement: “When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamaliel, a chief of the people, saw — who was secretly our brother in the faith, but by our advice remained among them — because they were greatly enraged and moved with intense fury against us, he stood up, and said, [Acts 5:35-39] ‘Be quiet for a little, O men of Israel, for you do not perceive the trial which hangs over you. Wherefore refrain from these men; and if what they are engaged in be of human counsel, it will soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, since the day is declining towards evening, I shall myself dispute with these men tomorrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.’ By this speech of his their fury was to some extent checked, especially in the hope that next day we should be publicly convicted of error; and so he dismissed the people peacefully.” — Recognitions (Book I)

Acts 5:36

Bede: For before these days Theudas rose up, etc. This Theudas persuaded many, as Josephus reports, taking their possessions from the city, to occupy the banks of the Jordan. And since he was a magician, he claimed to be a prophet and that he could provide a passage through the divided stream by his command. But a troop of horsemen, by the order of the procurator Fadus, coming upon him, killed many, captured others, and brought his head back to Jerusalem. — Commentary on Acts

John Chrysostom: By examples he teaches them prudence; and, by way of encouragement, mentions last the man who seduced the greatest number. And he mentions not one instance, but a second also: “for,” saith the Scripture, “in the mouth of two witnesses”: and yet he had it in his power to mention even three. “Refrain from these men.” See how mild his manner is, and his speech not long, but concise, and his mention even of those impostors how free from passion: “And all, as many as obeyed him, were scattered.” And for all this he does not blaspheme Christ. — Homily on Acts 14

Acts 5:37

Bede: After him rose up Judas the Galilean. Josephus also writes about this man from the city of Gamala, who, taking up with a certain Pharisee named Sadduc, urged the people not to lose their freedom by paying taxes to the Romans, citing the law that service should be given only to the Lord and that those who brought tithes to the temple should not pay taxes to Caesar. This heresy grew so greatly that it even disturbed the Pharisees and a large part of the people, so that they believed it necessary to ask the Lord Christ whether it was lawful to pay taxes to Caesar or not. — Commentary on Acts

Bede: After this arose Judas the Galilean in the days of the registration. In Greek, it is written, In the days of ἀπογραφῆς, that is, in the days of the census registration, as we also have interpreted in ecclesiastical history in Latin. — Retractions on Acts

John Chrysostom: He might also have mentioned another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: “Lest haply,” etc. And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, “Refrain.” — Homily on Acts 14

Acts 5:38

Bede: And now therefore I say to you: Depart from these men, and leave them alone. In the Greek, it is added: Not defiling your hands. — Retractions on Acts

John Chrysostom: Then what is there, he would say, to hinder you to be overthrown? For, says he, “lest haply ye be found even to fight against God.” He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good. And he does not say by whom these people were destroyed, but that there they “were scattered,” and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable. — Homily on Acts 14

Acts 5:39

Bede: But if it is from God, you will not be able to destroy them. And in the Greek, more is added here: Neither you, nor your rulers. — Retractions on Acts

Bede: Lest you be found to be fighting against God. For what we have as fighting against God, or, as some have interpreted, opposing God, in Greek one word is used, θεομάχοι. I thought this worth mentioning, so that when we find θεομάχος or θεομαχίαν in histories, we can more surely know the meaning of the term. — Retractions on Acts

John Chrysostom: Once more he checks them by the impossibility and the inexpediency of the thing, saying, “Lest haply ye be found even to fight against God.” And he does not say, If Christ be God; but the work itself declares this. He does not pronounce upon it, either that it is “of men,” or that it is “of God;” but he leaves the proof to the future. But what a great thing it was that he ventured to affirm: that it was of God, when in the sequel it received its proof from the events! Great boldness of speech, great freedom from all respect of persons! — Homily on Acts 14

Tertullian: We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). — To Scapula

Acts 5:40

John Chrysostom: “And they were persuaded by him.” How were they persuaded? So as not to slay them, but merely to scourge. For, it says, “And when they had called the Apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.” See after what great works they are scourged! And again their teaching became more extended: for they taught at home and in the temple. They reverenced the high character of the man. Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way. — Homily on Acts 14

Tertullian: The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of Caesar, do not need an interpreter. That Peter is struck, that Stephen is overwhelmed by stones, that James is slain as is a victim at the altar, that Paul is beheaded has been written in their own blood. — Scorpiace

Acts 5:41

Gregory the Dialogist: And they went rejoicing from the presence of the council, because they were counted worthy to suffer insults for the name of Jesus. Behold, Peter rejoices in beatings, who before was afraid at mere words. And he who previously feared when questioned by the voice of a servant girl, after the coming of the Holy Spirit, though beaten, tramples down the powers of rulers. It is fitting to raise the eyes of faith to the power of this craftsman, and to consider here and there the Fathers of the new and old testament. Behold, with these same eyes of faith opened, I gaze upon David, Amos, Daniel, Peter, Paul, Matthew, and I wish to consider what kind of craftsman this Holy Spirit is, but in my very consideration I fall short. For he fills a boy who plays the harp, and makes him a psalmist. He fills a herdsman shepherd picking sycamore figs, and makes him a prophet. He fills an abstinent boy, and makes him a judge of elders. He fills a fisherman, and makes him a preacher. He fills a persecutor, and makes him a teacher of the Gentiles. He fills a tax collector, and makes him an evangelist. O what a craftsman this Spirit is! There is no delay in learning whatever he wills. As soon as he touches the mind, he teaches, and merely to have touched is to have taught. For as soon as he illuminates the human soul, he transforms it; he suddenly takes away what it was, and suddenly produces what it was not. — Forty Gospel Homilies, Homily 30

John Chrysostom: Of course, the scourging was no cause of satisfaction, to be sure—rather of pain and distress; but scourging for the sake of God and the grounds on which they were scourged gave rise to satisfaction in them.… Such a powerful and invincible thing is virtue, proving superior even in the course of suffering such torments. — HOMILIES ON Genesis 23.6

John Chrysostom: “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ.” What miracles so wonderful as this? Nowhere is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these showed forth the power of God. He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word. — Homily on Acts 14

Polycarp of Smyrna: Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” “who did no sin, neither was guile found in His mouth,” but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name’s sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is the case. — Epistle to the Philippians 8

Acts 5:42

Irenaeus: “And with great power,” it is added, “gave the apostles witness of the resurrection of the Lord Jesus,” saying to them, “The God of our fathers raised up Jesus, whom ye seized and slew, hanging Him upon a beam of wood: Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.” “And daily,” it is said, “in the temple, and from house to house, they ceased not to teach and preach Christ Jesus,” the Son of God. For this was the knowledge of salvation, which renders those who acknowledge His Son’s advent perfect towards God. — Against Heresies Book 3

John Chrysostom: “But in the temple,” it says, “and in every house, they ceased not to teach and preach Jesus Christ.” And again their teaching became more extended: for they taught at home and in the temple. Such is the nature of wickedness: it attempts even impossibilities. But they once more threaten, knowing indeed that they avail nothing, but doing after their manner. — Homily on Acts 14