Acts 5
Commentary from 29 fathers
And 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.
καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίας καὶ τῆς γυναικὸς αὐτοῦ, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν.
и҆ ᲂу҆таѝ ѿ цѣны̀, свѣ́дꙋщей и҆ женѣ̀ є҆гѡ̀: и҆ прине́съ ча́сть нѣ́кꙋю, пред̾ нога́ми а҆пⷭ҇лъ положѝ.
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.
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?
εἶπε δὲ Πέτρος· Ἀνανία, διατί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου, ψεύσασθαί σε τὸ Πνεῦμα τὸ Ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου;
Рече́ же пе́тръ: а҆на́нїе, почто̀ и҆спо́лни сатана̀ се́рдце твоѐ солга́ти дх҃ꙋ ст҃о́мꙋ и҆ ᲂу҆таи́ти ѿ цѣны̀ села̀;
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
Peter was not with Ananias and Sapphira when they sold their possessions, but he was present by the Spirit.
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)
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
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
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
3–4"Ananias, why has?" etc. For we do not, he says, drag you unwillingly; that which has been randomly taken from you as an offering to God, again they spend for their own need, an indisputable sacrilege.
Commentary on Acts
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
Some say that if Satan filled the heart of Ananias, then why did he suffer punishment? Because he himself was the cause of Satan filling his heart, since he himself prepared himself to receive the working of Satan and to submit himself to his power.
Commentary on Acts
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.
Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
οὐχὶ μένον σοι ἔμενε καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχε; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ.
сꙋ́щее тебѣ̀ не твое́ ли бѣ̀, и҆ прода́ное не въ твое́й ли вла́сти бѧ́ше; что̀ ꙗ҆́кѡ положи́лъ є҆сѝ въ се́рдцы твое́мъ ве́щь сїю̀; не человѣ́кѡмъ солга́лъ є҆сѝ, но бг҃ꙋ.
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
"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
"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
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
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
And the fact that the believers brought their possessions to the apostles — was this the result of compulsion? Do we really attract you against your will? "Why have you conceived this thing in your heart?" Three miracles in one and the same case: one consisted in the fact that Peter learned what had been done in secret, another — in the fact that he discerned the mental disposition of Ananias, and the third — in the fact that Ananias lost his life by a mere command.
Commentary on Acts
And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
ἀκούων δὲ ὁ Ἀνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξε, καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.
Слы́шавъ же а҆на́нїа словеса̀ сїѧ̑, па́дъ и҆́здше: и҆ бы́сть стра́хъ вели́къ на всѣ́хъ слы́шащихъ сїѧ̑.
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.
"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
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
Therefore they were subjected to a penalty for having committed sacrilege. By what? by death; for that extinguished it, as if it dried it up, that is, it deprived it of the vital moisture. Wherefore also the living thing is said by the ancients to be moist in its essence.
Commentary on Acts
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
a great fear overwhelmed all who heard of it: Not without cause, because this man died that others might be frightened by his example.
5–6Many of the impious, pointing to what happened with Ananias and Sapphira, condemn the chief of the apostles to death. But the accusation concerns not Peter, but rather the Holy Spirit, who pronounced upon them a just sentence: for Peter only exposed their lie, while the One who has power over life and death — the Holy Spirit — deprived them both of life, as equally having sinned. The same must be said also of Sapphira, for it was not Peter who killed her, but since the transgression was the deed of both, the Judge equally punished the one and the other. For this reason Peter, as one who knew about this and always spoke by the Holy Spirit, also uttered this voice, received by him from that same Spirit.
Commentary on Acts
And the young men arose, wound him up, and carried him out, and buried him.
ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν.
Вста́вше же ю҆́нѡши взѧ́ша є҆го̀ и҆ и҆зне́сше погребо́ша.
6–8"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
And it was about the space of three hours after, when his wife, not knowing what was done, came in.
Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ, μὴ εἰδυῖα τὸ γεγονός, εἰσῆλθεν.
Бы́сть же ꙗ҆́кѡ трїе́мъ часѡ́мъ минꙋ́вшымъ, и҆ жена̀ є҆гѡ̀ не вѣ́дꙋщи бы́вшагѡ вни́де.
Because Peter did not call her, but waited for her to enter when she herself wished, she having been given the power both to recover her senses and not to enter shamelessly. She entered, however, ignorant of what had happened to the man, for no one dared to reveal it to her out of fear and reverence for the Master. Yet the interval of three hours would have been sufficient for news to spread among many, but they restrained themselves through fear. For Luke the evangelist, marveling at this also, states both: the span of hours and the woman's ignorance.
Commentary on Acts
Three hours passed, and the wife did not learn about what had happened to her husband, and none of those present told her, because they were afraid. So, marveling at this, Luke set forth both things: both that three hours had passed, and that she entered not knowing what had happened. Notice: Peter does not call her, but rather waits for her to enter when she wishes, giving her time to voluntarily come to her senses. As for the fact that no one dared to tell her what had happened, this occurred out of fear of the teacher and out of obedience to him.
Commentary on Acts
And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.
ἀπεκρίθη δὲ αὐτῇ ὁ Πέτρος· εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπε· ναί, τοσούτου.
Ѿвѣща́ же є҆́й пе́тръ: рцы́ ми, а҆́ще на толи́цѣ село̀ ѿда́ста; Ѻ҆на́ же речѐ: є҆́й, на толи́цѣ.
8–9When they questioned how much of the field they had sold, that opportunity of grace offered itself to him, as if the power to sell and to cheat were not in her but in the man; and since they found the woman to be like the man in deceit, they condemned her to a like penalty. For he knew that contempt of divine things also kindles into anger one who is free from anger. This tradition under Moses, most gentle, also makes them faithful by words, so that those who gathered wood on the Sabbath were overwhelmed with stones. (see Num. 15:52) And indeed a transgression appeared in those things which were proper, but here sacrilege: for those things which had been set aside for the support of the needy belonging to God, they were using for the needs of their additions. For it was necessary that from those things which were kept in the common store they should fill the lack of the needy. Consider also this, how strongly the household servants are affected. For they do not want those who have once obtained spiritual grace to be either thieves or sacrilegious in their conduct. And they were not wanting to put strangers to punishment, for fear that they seemed to compel even unwilling people by fear of punishment to come to the faith. But if Satan filled the heart of Ananias and accomplished the whole matter, what is this great severity against Ananias? Yet it was done not rashly but justly, since he had shown himself so capable of Satan.
Commentary on Acts
8–9Peter wanted to save her, because the husband was the instigator of the sin. That is why he gives her time to justify herself and repent. Perhaps someone will say that Peter acted cruelly toward them, but what cruelty is there? If the one who gathered wood contrary to the law was stoned (see Num. 15:32–36), then all the more should a sacrilegious person be punished, because this money was sacred.
Commentary on Acts
Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.
ὁ δὲ Πέτρος εἶπε πρὸς αὐτήν· τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ Πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσί σε.
Пе́тръ же речѐ къ не́й: что̀ ꙗ҆́кѡ согласи́стасѧ и҆скꙋси́ти дх҃а гдⷭ҇нѧ; сѐ, но́ги погре́бшихъ мꙋ́жа твоего̀ при две́рехъ, и҆ и҆знесꙋ́тъ тѧ̀.
9–11"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
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.
Then fell she 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.
ἔπεσε δὲ παραχρῆμα παρὰ τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς.
Паде́ же а҆́бїе пред̾ нога́ма є҆гѡ̀ и҆ и҆́здше: вше́дше же ю҆́нѡши ѡ҆брѣто́ша ю҆̀ ме́ртвꙋ и҆ и҆зне́сше погребо́ша бли́з̾ мꙋ́жа є҆ѧ̀.
10–11How at his feet? For she stood near him. And he set her near, so that if she wished to repent and confess, she might not be ashamed before the others as one overheard. The fear of the wisest Peter toward those who have stumbled is not of hardheartedness, but of predictive teaching concerning the many sins of people that lie ahead. For when the seeds of the Gospel begin to be sown, and immediately the weeds which we have seen spring up, they would at once have uprooted them. Therefore Moses also ordered that the transgressor mentioned in the introductions of the law, and one who is to be destroyed for a slight sin, be declared by God to be cut off. The same thing likewise upon the first-created ones, therefore condemned by tasting of the tree. (see Gen. 3) For when a plague scourges, the more cunning becomes more senseless, according to the sacred proverb. (see Prov. 19:25) Therefore upon these things the punishment advanced as a gain for those present and seeing the things that happened. And indeed there were other signs that appeared, but there was not so great a fear. Therefore the Lord is known for executing judgment. (Ps. 9:5) For in the deeds of his hands, in the drama concerning the sinner, a beneficial fear is born in others. Even as in the case of Uzzah's punishment. (2 Sam. 6, 1 Chron. 13) For his chastisement became a fear to many, so that things placed before God were kept untouched by the disrespectful. It must be noted also from here, namely from the carrying out of the dead Ananias and his wife, through the same funeral rites, the law being disregarded. For even those who touched the corpse of Ananias did not remain unclean until evening, but the same persons also served the dead wife.
Commentary on Acts
Why did she fall at Peter's feet? Because she was standing near him. And she was standing near him so that, if she wished to repent and confess her transgression, she could do so without being ashamed before outsiders, who would otherwise have heard her confession. They no longer take precautions, by force of the law, against touching unclean objects, but directly and without any caution touched the dead. Pay attention also to the fact that among their own the apostles are strict, but among outsiders they refrain from punishments; both are natural. The latter was necessary so that people would not think that they compel people by fear of punishment against their will to turn to the true faith, and the former was necessary so that those who had already turned to the faith and been deemed worthy of heavenly teaching and spiritual grace would not be allowed to become contemptible people and sacrilegious, and especially in the beginning, because this would have served as an occasion for the reproach of their preaching.
Commentary on Acts
And great fear came upon all the church, and upon as many as heard these things.
καὶ ἐγένετο φόβος μέγας ἐφ᾿ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.
И҆ бы́сть стра́хъ вели́къ на все́й цр҃кви и҆ на всѣ́хъ слы́шащихъ сїѧ̑.
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
Ananias and Sapphira were punished, but this served for the benefit of others. Before, although there were signs, there was no such fear. Therefore it is true that the Lord is known by the judgments He executes.
Commentary on Acts
And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch.
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα ἐν τῷ λαῷ πολλά· καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ Σολομῶντος·
[Заⷱ҇ 14] Рꙋка́ми же а҆пⷭ҇льскими бы́ша зна́мєнїѧ и҆ чꙋдеса̀ въ лю́дехъ мнѡ́га: и҆ бѧ́хꙋ є҆динодꙋ́шнѡ всѝ въ притво́рѣ соломѡ́ни:
12–13After this fear had come upon them, he wrought more miracles; both Peter and the rest; "And by the hands of the Apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them," i.e. to the Apostles; "but the people magnified them," i.e. the Jewish people.
"And they were with one accord, all of them in Solomon's porch," no longer in a house, but having occupied the very Temple, they there passed their time! No longer they guarded themselves against touching the unclean; nay, without scruple they handled the dead. And observe how, while to their own people they are severe, against the aliens they do not exercise their power. "But the people," he says, "magnified them." And as he had mentioned their being "in Solomon's porch," that you may not wonder how the multitude allowed this, he tells us that they did not dare even to approach them: for "no man," he says, "durst join himself unto them."
None groaned, none lamented, all were terrified. For as their faith increased, the signs also were multiplied, and great was the fear among their own company: for the things which are from without do not so militate against our peace, as do the acts of our own people. If we be firmly joined together, no warfare will be hard: but the mischief would be the being divided and broken up. Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!
Homily on Acts 12
12–15For he wishes to show this also in saying, "By the hands of the apostles many signs and wonders were done among the people," and immediately adds, "and no one from the rest dared to join them"; that is, no one dared to approach them. "but the people magnified them." Who? a Jew. Whom? the apostles. And what is the greatness? that with the faith of Christ being added, they even carried their sick through the streets and squares of the city on couches and pallets, so that they might happen to be strengthened by the overspreading of Peter's shadow. Which did not occur with Christ, but this too is the work of the One who promised and said: "He who believes in me, the works that I do he will do also, and greater than these he will do." (Jn. 14:12) Therefore these things likewise from the promised Christ befell the apostles: through those who believed, through those who were healed, through those who were punished, as in the case of Ananias. For even the apostles themselves, being modest, ascribed the miracles to the Teacher, completing them in his name; and moreover their life and their apostolic virtue being such, were sufficient to reward with greatness those who therefore chose to live.
Commentary on Acts
Look how the life of the apostles was playing out. First there was sadness because of the Ascension, then joy because of the descent of the Holy Spirit: again sadness because of mocking, then joy because of the faithful and because a sign was done: besides this sadness because they were held in prison, then joy because of the reply. Again here, cheerfulness from the signs and the brightness, and sadness from the high priest and those who seized them. And concerning the ancients, one would find that all who lived according to God experienced the same. Do not marvel, he says, how, having departed from their own houses, they spent time in the temple along Solomon's porch, and how they were all in agreement. For the wonders worked through them were already awesome to the whole multitude. [CHRYSOSTOM]
Commentary on Acts
From the time people began to fear them, Peter and the rest of the apostles performed more miracles. The apostles continued no longer in a house, but in the temple.
Commentary on Acts
And of the rest durst no man join himself to them: but the people magnified them.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾿ ἐμεγάλυνεν αὐτοὺς ὁ λαός·
ѿ про́чихъ же никто́же смѣ́ѧше прилѣплѧ́тисѧ и҆̀мъ, но велича́хꙋ и҆̀хъ лю́дїе.
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
Since Luke said "in Solomon's Porch," lest you wonder how the crowd permitted this, he says that "none of the rest dared join them, but the people" of the Jews "magnified" the apostles.
Commentary on Acts
And believers were the more added to the Lord, multitudes both of men and women.)
μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ Κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν,
Па́че же прилага́хꙋсѧ вѣ́рꙋющїи гдⷭ҇еви, мно́жество мꙋже́й же и҆ же́нъ,
"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
Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.
ὥστε κατὰ τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλινῶν καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν.
ꙗ҆́кѡ и҆ на стѡ́гны и҆зноси́ти недꙋ̑жныѧ и҆ полага́ти на посте́лехъ и҆ на ѻ҆дрѣ́хъ, да грѧдꙋ́щꙋ петрꙋ̀ понѐ сѣ́нь є҆гѡ̀ ѡ҆сѣни́тъ нѣ́коего ѿ ни́хъ.
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
"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
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
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
15–16In Christ's time, it did not happen that the sick received healings in the streets and from a shadow. And if "no one dared join them," then how does healing occur in this case? This was the work of the One Who said: "He who believes in Me, the works that I do, he will do also, and greater works than these he will do" (Jn. 14:12). From all sides, admiration for the apostles grew: from the side of those who believed, from the side of those who were healed, from the side of those who were punished, from the side of their boldness during preaching, and from the side of their virtuous and blameless life. Yes, this admiration arose not only from miracles, but also because the very life and virtues of these men were great and truly apostolic.
Commentary on Acts
There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς Ἱερουσαλὴμ φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες.
Схожда́шесѧ же и҆ мно́жество ѿ ѡ҆кре́стныхъ градѡ́въ во і҆ерⷭ҇ли́мъ, приносѧ́ще недꙋ̑жныѧ и҆ стра́ждꙋщыѧ ѿ дꙋ̑хъ нечи́стыхъ, и҆̀же и҆сцѣлѣва́хꙋсѧ всѝ.
"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
Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,
Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου
Воста́въ же а҆рхїере́й и҆ всѝ и҆̀же съ ни́мъ, сꙋ́щаѧ є҆́ресь саддꙋке́йскаѧ, и҆спо́лнишасѧ за́висти,
17–18"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
17–24When these things were completed by the apostles, and the multitude was increased by the preaching, and the number of the faithful was already growing great by the daily distribution; the high priest, he says, having risen, that is, being aroused and stirred by what was taking place, attacked them more violently, the Sadducees in particular viewing him as more inhuman for his rage against the resurrection they detested, while the apostles were accomplishing everything. For proclaiming Christ risen, and performing miracles in the name of the Risen One to bring people to faith, they showed that if the matter were false it would not have turned out so. Therefore, being therefore stung and preparing for the murder of the apostles, they for a time held them in the security of custody, not immediately bringing them to trial, while they themselves, through fear of detection, craftily sought repentance. Those men indeed acted so. But God, by the postponement wrought also by device, shamed those who had been wicked in vain, and rather confirmed the apostles by the removal from prison through a divine angel, and instructed them where and how they ought to continue unwaveringly. With the violent men meanwhile involved through ignorance in the perception of the angel, at the time when they postponed presenting the apostles for judgment, he did not show pity (for how could those stirred up to greater wrath have been more inclined to mercy?), but in order that first he might compel the arrogant to accomplish their own will by their custody, and, having therefore barricaded them, then, having been struck by the divine oversight of the matters contemplated, he might chastise the perplexity of the resolved by proving the power to be divine.
Commentary on Acts
"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
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
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
17–18"Were filled with envy" means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds. First — sorrow on account of the Ascension of Christ, then — joy on account of the descent of the Holy Spirit; again — sorrow from people who mocked them, and again joy — from the multiplication of believers and from the sign (miracle); then — sorrow again as a result of the imprisonment of Peter and John (see Acts 4:3), and again — joy as a result of their acquittal; finally now from the splendor at the appearance of the Angel in the prison and from the signs — joy, and from the high priest and from those who seized them — sorrow. Yes, their life, one might say, is such as is the life of all who live according to God.
Commentary on Acts
And laid their hands on the apostles, and put them in the common prison.
καὶ ἐπέβαλον τὰς χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ.
и҆ возложи́ша рꙋ́ки своѧ̑ на а҆пⷭ҇лы и҆ посла́ша и҆̀хъ въ соблюде́нїе ѻ҆́бщее.
But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
ἄγγελος δὲ Κυρίου διὰ τῆς νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς, ἐξαγαγών τε αὐτοὺς εἶπε·
А҆́гг҃лъ же гдⷭ҇ень но́щїю ѿве́рзе двє́ри темни́цы, и҆зве́дъ же и҆̀хъ, речѐ:
19–20This 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
19–20He 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
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
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
19–20The Angel of the Lord by night opened the prison doors. The Angel led them out both for their joy and for the benefit of the Jews.
Commentary on Acts
Go, stand and speak in the temple to the people all the words of this life.
πορεύεσθε, καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ρήματα τῆς ζωῆς ταύτης.
и҆ди́те и҆ ста́вше глаго́лите въ це́ркви лю́демъ всѧ̑ глаго́лы жи́зни сеѧ̀.
And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ. καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς.
[Заⷱ҇ 15] Слы́шавше же внидо́ша по ᲂу҆́треницѣ {ᲂу҆́трѡ} въ це́рковь и҆ ᲂу҆ча́хꙋ. Прише́дъ же а҆рхїере́й и҆ и҆̀же съ ни́мъ, созва́ша собо́ръ и҆ всѧ̑ ста́рцы ѿ сынѡ́въ і҆и҃левыхъ и҆ посла́ша во ᲂу҆зи́лище, привестѝ и҆̀хъ.
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
But when the officers came, and found them not in the prison, they returned and told,
οἱ δὲ ὑπηρέται παραγενόμενοι οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν
Слꙋги̑ же ше́дше не ѡ҆брѣто́ша и҆̀хъ въ темни́цѣ, возвра́щшежесѧ возвѣсти́ша,
22–24It 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
Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
λέγοντες ὅτι τὸ μὲν δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας πρὸ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν.
глаго́люще, ꙗ҆́кѡ темни́цꙋ ᲂу҆́бѡ ѡ҆брѣто́хомъ заключе́нꙋ со всѧ́кимъ ᲂу҆твержде́нїемъ и҆ блюсти́тєли стоѧ́щыѧ пред̾ две́рьми: ѿве́рзше же, внꙋ́трь ни є҆ди́нагѡ ѡ҆брѣто́хомъ.
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
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
Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε ἱερεὺς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο.
Ꙗ҆́коже слы́шаша словеса̀ сїѧ̑ а҆рхїере́й же и҆ воево́да церко́вный и҆ первосвѧще́нницы, недоꙋмѣва́хꙋсѧ ѡ҆ ни́хъ, что̀ ᲂу҆́бѡ бꙋ́детъ сїѐ.
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
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
But why did the chief priests and the rest not learn immediately that the apostles had left the prison? This was so that, remaining for some time in perplexity, they might more easily be able to comprehend and understand that this was an act of Divine power.
Commentary on Acts
Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι ἰδοὺ οἱ ἄνδρες, οὓς ἔθεσθε ἐν τῇ φυλακῇ, εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν.
Прише́дъ же нѣ́кто возвѣстѝ и҆̀мъ, глаго́лѧ, ꙗ҆́кѡ сѐ, мꙋ́жїе, и҆̀хже всади́сте въ темни́цꙋ, сꙋ́ть въ це́ркви стоѧ́ще и҆ ᲂу҆ча́ще лю́ди.
25–26O 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
25–28For the deliverance by the angel of the prison proved to the apostles a comfort, and to the Jews a benefit. It deceived the Jews, so that first, as I said, they would be thrown into perplexity, and if they wished they themselves would also come to understand and be instructed that the power is divine. Yet they were so blinded that they did not even dare to use force to drag the apostles away from the temple, whom nevertheless they detested most of all. From which it is also clear that the herdlike crowd is wiser than the Jewish leaders, those ignorant ones of the law, these judges being drawn to salvation by divine signs sooner than they. Therefore the legal experts ask with much knowledge of the divine signs and assurance: "Did we not order you by command not to speak?" And yet if by command alone, what then is the custody and the great security? For attendants and guards were placed over the imprisonment, of whom there is no remembrance now as to the concealment of the angelic wonder. It remains to say: If to your command there had been added our consent in handing over to custody, the present examinations and inquiries upon the violation would be reasonable. But if not even these, the present calls for punishment as for transgression are those of fools.
Commentary on Acts
Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἤγαγεν αὐτοὺς οὐ μετὰ βίας· ἐφοβοῦντο γὰρ τὸν λαόν, ἵνα μὴ λιθασθῶσιν·
Тогда̀ ше́дъ воево́да со слꙋга́ми, приведѐ и҆̀хъ не съ нꙋ́ждею, боѧ́хꙋсѧ бо люді́й, да не ка́менїемъ побїю́тъ и҆̀хъ:
After this, they should have feared God, who was guarding the apostles like nestlings from their hands. And the double securing of the prison, that is, both the seal and the men, and indeed everything was sufficient to convince them that what had happened was the action of Divine power.
Commentary on Acts
And when they had brought them, they set them before the council: and the high priest asked them,
ἀγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς
приве́дше же и҆̀хъ, поста́виша на со́нмищи, и҆ вопросѝ и҆̀хъ а҆рхїере́й, глаго́лѧ:
27–28And 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
27–28Well, 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
Oh, the folly of those men! who indeed had recognized the carefulness of the mob by a hidden fear, and likewise of God, who plainly always snatches away his own with his hands as if they were birds: yet nevertheless they never wished to be adopted.
Commentary on Acts
27–28And 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
But they say: "Did we not command you...?" So what if you did command? Now if the apostles had agreed with you then and decided to obey you, then your present demands would be justified; but since they said then that they would not obey, what is the point of your present demands?
Commentary on Acts
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.
λέγων· οὐ παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ; καὶ ἰδοὺ πεπληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾿ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου.
не запреще́нїемъ ли запрети́хомъ ва́мъ не ᲂу҆чи́ти ѡ҆ и҆́мени се́мъ; и҆ сѐ, и҆спо́лнисте і҆ерⷭ҇ли́мъ ᲂу҆че́нїемъ ва́шимъ и҆ хо́щете навестѝ на ны̀ кро́вь чл҃вѣ́ка сегѡ̀.
A very forward and dishonest and foolish man questioned them, "not to teach, etc." The command, indeed, has already been said to be full of rashness, and it is redundant to repeat the same things to them about the same matters.
Commentary on Acts
He still seemed a mere man to them. And to show that the command had been necessary, and that he spared not his own salvation, and to harden the multitude against them, they said these things.
Commentary on Acts
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
"And you want to bring upon us the blood of That Man." And even now they still think that Christ was a mere man. They say this, wishing to show by it that the prohibition was necessary for them and that they had made this decision to spare their lives, but rather they said this in order to incite the crowd against them.
Commentary on Acts
Then Peter and the other apostles answered and said, We ought to obey God rather than men.
ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπον· πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις.
Ѿвѣща́въ же пе́тръ и҆ а҆пⷭ҇ли рѣ́ша: повинова́тисѧ подоба́етъ бг҃ови па́че, не́жели человѣ́кѡмъ:
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."
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
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
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
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
See how great was the modesty of those who were questioned: for they did not answer with fierceness; since they were instructors, they were not outraged, but had pity on them, and they attempted to free them from error. For they did not quarrel against them, nor did they reply crudely to them because of the gift of signs given by God through them, teaching them rather to kick against the whip; but first indeed they say that obedience ought to be rendered more readily to God rather than to men, secretly accusing them as despising those things which had been done on their account.
Commentary on Acts
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
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
The apostles answer without harshness, both because they were teachers and because they were not angry at the Jews, but pitied them and wished to free them from delusion and pride.
Commentary on Acts
Decisions by the private conscience of each Christian in the light of Mr Mascall's six rules would divide Christians from each other and result in no clear Christian witness to the pagan world around us. But a clear Christian witness might be attained in a different way. If all Christians consented to bear arms at the command of the magistrate, and if all, after that, refused to obey anti-Christian orders, should we not get a clear issue? A man is much more certain that he ought not to murder prisoners or bomb civilians than he ever can be about the justice of a war. It is perhaps here that 'conscientious objection' ought to begin. I feel certain that one Christian airman shot for refusing to bomb enemy civilians would be a more effective martyr (in the etymological sense of the word) than a hundred Christians in jail for refusing to join the army.
THE CONDITIONS FOR A JUST WAR, from God in the Dock
The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
ὁ Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου·
бг҃ъ ѻ҆тє́цъ на́шихъ воздви́же і҆и҃са, є҆го́же вы̀ ᲂу҆би́сте, повѣ́сивше на дре́вѣ:
"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."
Against Heresies Book 3.12.5
30–31And 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
30–31But 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
30–31Then also that he whom they themselves call a mere man was both Savior and God, and God had such concern for him that he raised him from the dead. For to say that he had risen by his own power was not yet safe, in case it be thought that he was contrary to God. But in order to rouse them from profound sleep, he insists them to understand to what condemnation they were subject for having killed by exaltation from God this man by a death on a cross.
Commentary on Acts
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 (Psalm 85).
Retractions on Acts
30–31There was no longer any discussion about the resurrection. But that the Lord grants remission, "both we and the Holy Spirit" are witnesses to this — the Spirit Who would in no way have descended if sins had not first been remitted. And observe how, alongside the mention of the crime, the apostles add a word about the remission of sins, showing that their deeds deserved death, but what they received, they received as from a benefactor. As for the expression "Him God exalted… as a Leader and Savior," they used it by ascribing everything to the Father, so that no one would think the Son is alien to the Father.
Commentary on Acts
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.
τοῦτον ὁ Θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσε τῇ δεξιᾷ αὐτοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν.
сего̀ бг҃ъ нача́льника и҆ сп҃са возвы́си десни́цею свое́ю, да́ти покаѧ́нїе і҆и҃леви и҆ ѡ҆ставле́нїе грѣхѡ́въ:
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
Having therefore raised the discourse concerning the cross, and as if a pardon beyond forgiveness for those likewise deposed in a frenzy against Christ, as if engineering to unburden them of so great a weight, he says: But this one, having been dishonored by you and exalted by God, gave the spirit of repentance to Israel, and forgiveness of sins, not at all the skeptical criticism against him because of the cross, capable of leading to apostasy, since the one exalted by God is forgetful of injury toward those who, through persuasion, have acknowledged him. See how the Jews, being instructed both by deeds and by words, did not obey, and therefore their condemnation is just. By deeds indeed, consenting that the apostles be led into prisons, and marvelously released. By words also, so that the Jews through the apostles' speech might all be admonished. But the apostles themselves were also anointed to speak boldly. Some others were calmed and became sharers in the apostles' persuasive words. But the high priest and the rulers were enraged against the apostles, plotting against them, even seeking to slay them, since from this time their fury against Christ went forth more plainly, not from justice but from envy and leading them on to similar murder. Therefore they say, "And do you intend to bring upon us the blood of this man?" (Acts 5:28) calling it blood, that is, murder, just as God said to Cain, "The voice of your brother's blood," (Gen. 4:10) instead of "the murder." The Jews therefore spoke, seemingly sparing their own salvation, while hardening the multitude against the apostles.
Commentary on Acts
And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him.
καὶ ἡμεῖς ἐσμεν αὐτοῦ μάρτυρες τῶν ρημάτων τούτων, καὶ τὸ Πνεῦμα δὲ τὸ Ἅγιον ὃ ἔδωκεν ὁ Θεὸς τοῖς πειθαρχοῦσιν αὐτῷ.
и҆ мы̀ є҆смы̀ тогѡ̀ свидѣ́телїе глагѡ́лъ си́хъ, и҆ дх҃ъ ст҃ы́й, є҆го́же дадѐ бг҃ъ повинꙋ́ющымсѧ є҆мꙋ̀.
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
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
That there was mercy, because he promised repentance. For the resurrection was therefore already confessed.
Commentary on Acts
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
They did not say, "the Holy Spirit, whom God has given to us," but "whom God has given to those who obey Him," at once both showing humility and revealing great truths, and besides that, also declaring that the Jews themselves could have received the Spirit, because it was precisely for this reason that God allowed the apostles to be led into the court — so that the Jews too might be instructed, and the apostles themselves might gain greater boldness, and all in general might receive edification.
Commentary on Acts
When they heard that, they were cut to the heart, and took counsel to slay them.
οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβουλεύοντο ἀνελεῖν αὐτούς.
Ѻ҆ни́ же слы́шавше распыха́хꙋсѧ и҆ совѣща́ша ᲂу҆би́ти и҆̀хъ.
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
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
That he grants forgiveness, and we bear witness, and the Holy Spirit, which would not have come, if first the sins had not been loosened. Humility, moreover, is the nature of such a discourse. For it has not been said to us as a privilege entirely for those who love him, but to the One who imparts it, it has been given in common to all who submit to Him. Therefore, even if they themselves were persuaded, they would not be without a share of his gift, through the lawlessness caused by the cross.
Commentary on Acts
Others, listening to the apostles, were troubled, while the high priest and those with him "were cut to the heart and plotted to kill them."
Commentary on Acts
Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχύ τι τοὺς ἀποστόλους ποιῆσαι,
Воста́въ же нѣ́кїй на со́нмищи фарїсе́й, и҆́менемъ гамалїи́лъ, законоꙋчи́тель че́стенъ всѣ̑мъ лю́демъ, повелѣ̀ внѣ̀ ма́лѡ что̀ а҆пⷭ҇лѡмъ ᲂу҆стꙋпи́ти,
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
34–35Therefore he does not use great violence, but as if they were drunk with passion he says: "be careful about these men; consider what you propose to do," as if, "Do not act as chance carries you."
Commentary on Acts
This Gamaliel was the teacher of Paul. (see Acts 22:3) That a teacher who was respected for his legal judgments should not believe this, even if not entirely understanding it, is extreme folly. And from his words themselves, which differed also in understanding, he shows sufficient evidence. And it is also evident from those very actions. For ordering the apostles to be expelled from the council, in order to intimidate them, he even made the innocent appear to himself, not as one pardoned by shared opinion, but as making excuses for their words.
Commentary on Acts
"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
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
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
As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either. Pay attention to the wise adaptability of the speech — to how Gamaliel immediately struck them with fear, and so as not to give the suspicion that he shared the views of the apostles, he converses with the Jews as with people of the same convictions and does not express himself particularly harshly, but says: "consider… what you intend to do with them."
Commentary on Acts
And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
εἶπέ τε πρὸς αὐτούς· ἄνδρες Ἰσραηλῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν.
рече́ же къ ни̑мъ: мꙋ́жїе і҆и҃льтѧне, внима́йте себѣ̀ ѡ҆ человѣ́цѣхъ си́хъ, что̀ хо́щете сотвори́ти:
"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 1)
"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
35–36He brings two examples and mentions not ancient events, but recent ones, because these latter are more powerful for persuasion. Therefore, pointing to them, Gamaliel said "before these days." Knowing other examples as well, he was satisfied with these two, that is, the example of Theudas and Judas the Galilean (see v. 37), because "by the mouth of two or three witnesses" every word "is established" (Matt. 18:16). He did not say by whom they were killed, but says that all were scattered. Theudas is also mentioned by Josephus in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History. Here are the latter's words: "During the governorship of Fadus in Judea, a certain false teacher named Theudas persuaded the people to take their possessions and follow him to the river Jordan; Theudas said that he was a prophet and claimed that he would divide the river and make it passable, and he deceived many. However, Fadus did not allow them to carry out their foolish plan, but sent a detachment of cavalry, which slew many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem."
Commentary on Acts
For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀριθμὸς ἀνδρῶν ὡσεὶ τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
пред̾ си́ми бо де́ньми воста̀ ѳе́ѵда, глаго́лѧ бы́ти вели́ка нѣ́коего себѐ, є҆мꙋ́же прилѣпи́шасѧ число́мъ мꙋже́й ꙗ҆́кѡ четы́реста: и҆́же ᲂу҆бїе́нъ бы́сть, и҆ всѝ, є҆ли́цы повинꙋ́шасѧ є҆мꙋ̀, разыдо́шасѧ и҆ бы́ша ни во что́же:
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
36–37Then, bringing examples of those who have acted thoughtlessly in such matters and to their own ruin, he adduces Theudas and Judas the Galilean, who did not reach a favorable end for themselves. The examples are not old but recent, and many eyewitnesses to them exist. So that experience may guard against coming to a similar end, he cites these examples.
Commentary on Acts
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
After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.
μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ἱκανὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν.
по се́мъ воста̀ і҆ꙋ́да галїле́анинъ во дни̑ написа́нїѧ и҆ ѿвлечѐ лю́ди довѡ́льны в̾слѣ́дъ себє̀: и҆ то́й поги́бе, и҆ всѝ, є҆ли́цы послꙋ́шаша є҆гѡ̀, разсы́пашасѧ:
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
It appears that the Galileans had risen up in the time of Pilate, following the teachings of Judas of Galilee. Judas's teaching, as Josephus shows in the final books of his Jewish Antiquities, was a teaching that sent forth much imagination under the guise of religious prosperity. For he held that one ought not even to call anyone "lord" with the mouth, nor to pay him honor or reverence. Nor, accordingly, to acknowledge the reigning sovereign. And many of them, because they would not say "Caesar" is lord, endured the harshest outrages. They also taught that one should not offer to God any sacrifices other than those prescribed in the law of Moses. Wherefore they prevented the rites entrusted by the assembly of the people from being performed concerning the salvation of the king and the Roman nation. It is therefore likely that, roused against the Galileans for these reasons, Pilate ordered those whom they thought to be offering the prescribed sacrifices to be slain. Therefore the blood of the ones brought-forward was mingled with the sacrifices, as is also related in the Gospel according to Luke. (see Luke 3:1) [JOSEPHUS]
Commentary on Acts
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
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
During the time of Pilate's rule, it seems there occurred a revolt of the Galileans who had been carried away by the teaching of Judas the Galilean. The teaching of Judas consisted of the following. He said that no one should be called "lord," neither for the sake of honor nor for love of wisdom, and that not even the emperor should be called so. And many of his followers were subjected to cruel punishments because they would not call Caesar lord, and because of their teaching that no sacrifices should be offered to God other than those established in the law of Moses. Following this teaching, they forbade offering sacrifices for the welfare of the emperor and the Roman people. Pilate, naturally, grew indignant at the Galileans for this and ordered that at the time when they would be offering what they considered lawful sacrifices, they themselves should also be slain, so that the blood of those offering the sacrifices was mingled with the sacrifices being offered, as can also be seen from the Gospel of Luke (cf. Luke 13:1–3).
Commentary on Acts
And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἐάσατε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται·
и҆ нн҃ѣ, глаго́лю ва́мъ, ѿстꙋпи́те ѿ человѣ̑къ си́хъ и҆ ѡ҆ста́вите и҆̀хъ: ꙗ҆́кѡ а҆́ще бꙋ́детъ ѿ человѣ̑къ совѣ̑тъ се́й и҆лѝ дѣ́ло сїѐ, разори́тсѧ,
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
38–39Gamaliel did not say that it is from God, but neither that the work is human. For with regard to what is from God, those men would immediately have opposed it, whereas what is from humans made them bolder against the apostles. Therefore observe the carefulness of the man Gamaliel, wisely managing his speech. He commands to wait for the outcome. Nor did he say, "And if you do not destroy it, know that it is from God," but "if it is from God, you will not be able to overthrow it." Let the former be attributed to the recklessness of those men, the latter to the power of God. They were persuaded that these things were spoken not in the presence of the apostles but apart. Moreover, since he was regarded as sharing their views and fearing the outcome as if it might actually occur, he imposed the matter upon them as well. Furthermore, the sweetness of his words combined with righteousness to help him persuade.
Commentary on Acts
38–39Then, having therefore smoothed the discourse with them, he tries to turn aside the hearers from plotting against the apostles, for fear that, if they set out upon an unhindered occasion, we should, he says, by dying in opposition to God, fall into godlessness, and therefore, not being armed against those men but being armed for ourselves by the very nature of one who attacks what seems to be God, come to ruin for ourselves. For if there is a movement of mere human passion, fury against them is excessive. For destruction is attendant upon beginnings, as the examples suggest. Nor did he say plainly that the apostles were moved by God or by human impulse, but vaguely. For if he had said that they were from God, they would immediately have argued against him. But if he had said they were from men, he would again have made them easy targets for attack against the apostles. Therefore, having wisely ordered his discourse, he bids them await the outcome and not hurry into conduct about matters not yet known. For to fight against one who seems to be God does not destroy that thing but oneself. For if it is human, he says, what need have you of matters? But if it is divine, you will not be able by matters even to destroy it, so that it may not be thought rashly to proceed where the facts are unknown. [CHRYSOSTOM]
Commentary on Acts
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
38–39Having pointed to the examples of false teachers who perished, Gamaliel advises them to think also about themselves: beware, lest in your efforts to destroy others you yourselves perish, because he who goes against what is pleasing to God destroys not his opponent, but himself. "If this enterprise and this deed is from men," then what need is there for your efforts? And "if" it is "from God," then even with all your striving you cannot overthrow it. He did not say directly that this deed is "from God," but neither did he say that it is a human deed, because if he had said it was "from God," the high priest and those with him would have objected, and if he had said it was "from men," he would have delivered the apostles into their hands. By such a wise construction of speech, Gamaliel compels them to wait for its outcome. But notice, he did not say: "if it is not overthrown, then it is from God," but he said: "if it is from God, then it will not be overthrown."
Commentary on Acts
But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.
εἰ δὲ ἐκ Θεοῦ ἐστιν, οὐ δύνασθε καταλῦσαι αὐτό, μή ποτε καὶ θεομάχοι εὑρεθῆτε.
а҆́ще ли же ѿ бг҃а є҆́сть, не мо́жете разори́ти то̀, да не ка́кѡ и҆ бг҃обо́рцы ѡ҆брѧ́щетесѧ.
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
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
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
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
And to him they agreed: 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.
ἐπείσθησαν δὲ αὐτῷ, καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ, καὶ ἀπέλυσαν αὐτούς.
Послꙋ́шаша же є҆гѡ̀, и҆ призва́вше а҆пⷭ҇лы, би́вше запрети́ша и҆̀мъ не глаго́лати ѡ҆ и҆́мени і҆и҃совѣ и҆ ѿпꙋсти́ша и҆̀хъ.
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
"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
But if they were persuaded, how were they beaten? They were persuaded to refrain from the slaughter. For this was raging wildly among the lazy. And they beat them so that they would not rashly be driven to boast and act beyond bounds. And in truth, one thing was that their violence was to be abolished, another that the virtue of the adviser was to be chastised, and another that the scourge was to curb the madness of those who had been advised.
Commentary on Acts
They obeyed him because he was saying this not in the presence of the apostles. But how did the Jews beat the apostles if they obeyed him? They obeyed him in the sense that they abandoned their intention to kill them, because they had wanted this and then gave up this desire of theirs, but they beat them, satisfying their anger.
Commentary on Acts
And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου, ὅτι ὑπὲρ τοῦ ὀνόματος αὐτοῦ κατηξιώθησαν ἀτιμασθῆναι·
Ѻ҆ни́ же ᲂу҆̀бо и҆дѧ́хꙋ ра́дꙋющесѧ ѿ лица̀ собо́ра, ꙗ҆́кѡ за и҆́мѧ гдⷭ҇а і҆и҃са сподо́бишасѧ безче́стїе прїѧ́ти:
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
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
"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
41–42See also the apostles' devotion to the better cause. For by the afflictions by which they hoped to be subdued, they were the more exercised, so that they might proceed to a more effective and more fearless doctrine, and not in secret, but immediately even in the temple from which they had been seized, and everywhere else also, they would proclaim Christ, showing to the listeners the futility of those who had used force against them.
Commentary on Acts
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
If men smiled and sang (as they did) while they were being boiled or torn in pieces, the spectators felt the presence of something more than mere mental honesty: they felt the presence of some new and unintelligible kind of pleasure, which, presumably, came from somewhere. It might be a strength of madness, or a lying spirit from Hell; but it was something quite positive and extraordinary; as positive as brandy and as extraordinary as conjuring. The Pagan said to himself: "If Christianity makes a man happy while his legs are being eaten by a lion, might it not make me happy while my legs are still attached to me and walking down the street?"
All Things Considered, The Modern Martyr (1908)
And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
πᾶσαν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατ᾿ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι Ἰησοῦν τὸν Χριστόν.
по всѧ̑ же дни̑ въ це́ркви и҆ въ домѣ́хъ не престаѧ́хꙋ ᲂу҆ча́ще и҆ благовѣствꙋ́юще і҆и҃са хрⷭ҇та̀.
"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
"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
BUT a certain man named Ananias, with Sapphira his wife, sold a possession,
Ἀνὴρ δέ τις Ἀνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησε κτῆμα
[Заⷱ҇ 13] Мꙋ́жъ же нѣ́кїй, а҆на́нїа и҆́менемъ, съ сапфі́рою жено́ю свое́ю, продадѐ село̀