:
1 But a certain man named Ananias, with Sapphira his wife, sold a possession, 2 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. 3 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? 4 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. 5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6 And the young men arose, wound him up, and carried him out, and buried him. 7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9 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. 10 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. 11 And great fear came upon all the church, and upon as many as heard these things. 12 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. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 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. 16 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. 17 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, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 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. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 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. 24 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. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 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. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 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. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 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; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 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. 37 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. 38 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: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 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. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
[AD 215] Clement of Alexandria on Acts 5:1
And the mystics say that he slew the Egyptian by a word only; as, certainly, Peter in the Acts is related to have slain by speech those who appropriated part of the price of the field, and lied.

[AD 220] Tertullian on Acts 5:1
For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Ananias and Elymas -Ananias with death, Elymas with blindness-in order that by this very fact it might be proved that Christ had had the power of doing even such (miracles).

[AD 230] Pope Urban I on Acts 5:1
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."
[AD 380] Apostolic Constitutions on Acts 5:1-11
"You shall not steal:" [Exodus 20:15] for Achan, when he had stolen in Israel at Jericho, was stoned to death; [Joshua 7:1] and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; [2 Kings 5:27] and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews, [John 12:6] and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; [Matthew 27:5; Acts 1:18] and Ananias, and Sapphira his wife, who stole their own goods, and "tempted the Spirit of the Lord," were immediately, at the sentence of Peter our fellow-apostle, struck dead. [Acts 5:1-11]

[AD 407] John Chrysostom on Acts 5:1-16
And Joses, who by the Apostles was surnamed Barnabas (which is, being interpreted, The son of consolation), a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the Apostles' feet.

The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land — meaning that this was all he possessed — sold it, and brought the money, and laid it at the Apostles' feet. But a certain man named Ananias, with Sapphira his wife, sold a possession, 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." [Acts 5:1-2] The aggravating circumstance was, that the sin was concerted, and none other saw what was done. How came it into the mind of this hapless wretch to commit this crime? "But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Ghost, and to keep back part of the price of the land? [Acts 5:3] Observe even in this, a great miracle performed, greater far than the former. "Whiles it remained," says he, "was it not your own? And after it was sold, was it not in your own power?" [Acts 5:4] That is, "Was there any obligation and force? Do we constrain you against your will?" "Why have you conceived this thing in your heart? You have not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost." [Acts 5:5] 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. "And great fear came on all them that heard these things. 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?" [Acts 5:6-8] 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? And she said, Yea, for so much. Then Peter said to her, How is it that you have agreed together to tempt the Holy Ghost? Behold, the feet of them which have buried your husband are at the door, and shall carry you 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." [Acts 5:9-11]

After 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 dared no man join himself to them," i.e. to the Apostles; "but the people magnified them," i.e. the Jewish people. If "no man dared join himself unto them," the Apostles, "there were," however, "the more added unto the Lord, believers, multitudes both of men and of women, 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." [Acts 5:12-15] 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 in Me, the works that I do shall they do also; and greater works than these shall they do." [John 14:12] "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." [Acts 5:16]

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 had 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.— But let us look over again what has been said.

"They sold them," it is written, "and brought the prices, and laid them down at the Apostles' feet." Recapitulation. Acts 4:34-37] See, my beloved brethren, how instead of leaving the Apostles to sell, they themselves sold, and presented the prices to them. "But a certain man named Ananias," etc. [Acts 5:1] This history touches Bishops too, and very forcibly. And the wife of Ananias was privy to the thing done: therefore he examines her. But perhaps some one will say that he dealt very harshly with her. What do you mean? What harshness? If for gathering sticks a man is to be stoned, much rather ought he for sacrilege; for this money was become sacred. He that has chosen to sell his goods and distribute them, and then withdraws them, is guilty of sacrilege. But if he is sacrilegious, who resumes from his own, much more he who takes from what is not his own. And do not think that because the consequence is not now the same, the crime will go unpunished. 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 your land, use the proceeds as your own? Were you forbidden? Wherefore after you had 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 you to sell, the Apostle says, nor to give your money when you had sold; of your own free choice you did it; why have you then stolen from the sacred treasury? "Why," he says, "has Satan filled your heart?" [Acts 5:3] 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. 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 have you done this? Did you wish to keep it? You ought 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 your discretion to keep what was your own. Why then did you first make it sacred, and then take it? Out of excessive contempt have you done this. The deed does not admit of pardon, it is past pleading for.— 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." [1 Timothy 5:20] Judas was sacrilegious, but it was no stumbling-block to the disciples. Do you see how many evils spring from love of money? "And great fear, it is said, came on all them that heard these things." [Acts 5:5] 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." [Psalm 9:16] The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. [2 Samuel 6:7] But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful. ["And it was about the space of three hours after, when his wife, not knowing what was done, came in," etc.] [Acts 5:7] But observe how Peter, instead of sending for her, waited till she entered; and how none of the others dared 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 reported 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. [Acts 5:8] 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. 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 you have agreed together," he said, "to tempt the Spirit of the Lord? Behold, the feet of them which have buried your husband are at the door." [Acts 5:9] 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 you out. And she fell down straightway at his feet," for she was standing near him, "and yielded up the ghost." [Acts 5:10] 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? "And they were with one accord, all of them in Solomon's porch," [Acts 5:12] 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." [Acts 5:13] 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, "dared join himself unto them." "But believers were the more added unto the Lord, multitudes both of men and women: 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." (v. 14, 15.) 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." [John 14:12] 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. For though the Apostles themselves modestly ascribe it all to this cause, declaring that they did these things in the name of Christ, yet at the same time the life and noble conduct of the men helped to produce this effect. "And believers were more added unto the Lord, multitudes both of men and 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 unconcerued 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 (πἅν εἶδος ἰατρείας) but they accomplished.

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. 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 (πολεμεἵ) 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 Your enemies." [Psalm 110:2] This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!

If those for lying suffered such things, what shall not the perjured suffer? Because she simply affirmed, "Yea, for so much," ye see what she suffered. Bethink you then; they that swear and forswear themselves, of what should they be worthy? It comes in opportunely today even from the Old Testament to show you the heinousness of perjury. "There was," it says, "a flying sickle, ten cubits in breadth." [Zechariah 5:2] The "flying" betokens the swift advent of the vengeance which pursues oaths; that it is many cubits in length and breadth, signifies the force and magnitude of the woes; that it comes flying "from heaven," is to show that the vengeance comes from the judgment-seat on high: that it is in the form of a sickle, denotes the inevitableness of the doom: for just as the sickle, where it comes and has hooked the neck, is not drawn back with nothing but itself, but with the head reaped off, even so the vengeance which comes upon the swearers is severe, and will not desist until it have completed its work. But if we swear and escape, let us not be confident; this is but to our woe. For what think ye? How many, since Ananias and Sapphira, have dared the same with them? How is it then, say you, that they have not met with the same fate? Not because it was allowed in them, but because they are reserved for a greater punishment. For those who often sin and are not punished, have greater reason to fear and dread than if they were punished. For the vengeance is increased for them by their present impunity and the long-suffering of God. Then let us not look to this, that we are not punished; but let us consider whether we have not sinned: if sinning we are not punished, we have the more reason to tremble. Say, if you have a slave, and you only threaten him, and do not beat him; when is he most in fear, when most inclined to run away? Is is not when you only threaten him? And hence we advise each other not to be continually using threats, thereby choosing rather to agitate the mind by the terror, and lacerating it worse than with blows. For in the one instance the punishment is momentary, but in the other it is perpetual. If then no one feels the stroke of the sickle, do not look to this, but rather let each consider whether he commits such sins. Many like things are done now as were done before the Flood, yet no flood has been sent: because there is a hell threatened, and vengeance. Many sin as the people did in Sodom, yet no rain of fire has been poured down; because a river of fire is prepared. Many go the lengths of Pharaoh; yet they have not fared like Pharaoh, they have not been drowned in a Red Sea: for the sea that awaits them, is the sea of the bottomless pit, where the punishment is not accompanied with insensibility, where there is no suffocation to end all, but in ever lengthened torture, in burning, in strangling, they are consumed there. Many have offended like the Israelites, but no serpents have devoured them: there awaits them the worm that never dies. Many have been like Gehazi, yet they have not been struck with leprosy: for instead of leprosy, it remains for them to be cut asunder, and numbered among the hypocrites. Many have both sworn and forsworn; but if they have indeed escaped, let us not be confident: the gnashing of teeth awaits them. Yea, here too they will suffer many grievous woes, though, it may be, not immediately, but after further transgressions, that the vengeance may be the greater; for even we often set out at first with small sins, and then through great offenses lose all. Therefore when you see anything happening to you, call to mind that particular sin of yours. The sons of Jacob are an example of this. Remember Joseph's brothers; they had sold their brother, they had even attempted to slay him; nay, they had slain him, as far as inclination went; they had deceived and grieved the old man; they suffered nothing. After many years they are brought into extreme peril, and now they are put in remembrance of this their sin. Exceeding wisely is this circumstance brought in. Hear what they say: "We are verily guilty concerning our brother." [Genesis 42:21] In this manner then do thou also, when anything happens, say, We are verily guilty, because we have not obeyed Christ; because we have sworn; my much swearing, and my false swearing, has fallen upon my own head. Confess thou; since they also confessed, and were saved. For what though the punishment follow not immediately? Since Ahab also did not immediately after his sin in the matter of Naboth suffer that vengeance which he yet at last suffered. [1 Kings 21:19] And what is the reason of this? God sets you a time, in which to wash yourself clean; but if you persist, at last He will send down the vengeance. You have seen the fate of liars. Consider what is the fate of false swearers, consider, and desist. It is impossible a swearer should not forswear himself, whether he will or not; and no perjurer can be saved. One false oath suffices to finish all, to draw down upon us the whole measure of vengeance. Let us then take heed to ourselves, that we may escape the punishment due to this offense, and be deemed worthy of the loving kindness of God, through the grace and mercies of His only-begotten Son, with Whom to the Father and the Holy Ghost be glory, power, and honor, now and ever, and world without end. Amen.

[AD 420] Jerome on Acts 5:1
The name Ananais means "grace of the Lord."
[AD 1536] Erasmus of Rotterdam on Acts 5:1
Ananais corresponded all to little to his name, because he himself responded all to little to the grace of God. He had a wife Sapphira, a woman like her husband.
[AD 407] John Chrysostom on Acts 5:2
If for gathering sticks one could be stoned to death, much more, it may be argued, ought he be stoned for committing sacrilege. This money was sacred. For the person who withdraws his possessions after he has chosen to sell them and distribute them would be guilty of sacrilege. And if this person, who is taking from his own possessions, is sacrilegious, much more so is he who takes from what is not his own. And do not think that because the consequence now is not the same, the crime will go unpunished. Do you see that this is the charge brought against Ananias, that having made the money sacred, he then took it? For were you not able, says Peter, even after the sale to use the proceeds as your own? For you were not forbidden, were you? Why then after you had promised? See how the devil made his attack from the very beginning, how in the midst of such signs and wonders this man became insensible as a rock!… For sacrilege is a most grievous crime, insolent and full of contempt. We neither forced you to sell, says the apostle, nor to give the money after you have sold. You chose to do so of your own free will. Why then did you steal from the sacred treasury?

[AD 1536] Erasmus of Rotterdam on Acts 5:2
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.
[AD 258] Cyprian on Acts 5:3
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."

[AD 386] Cyril of Jerusalem on Acts 5:3
Peter was not with Ananias and Sapphira when they sold their possessions, but he was present by the Spirit.
[AD 395] Gregory of Nyssa on Acts 5:3
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)
[AD 395] Gregory of Nyssa on Acts 5:3
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.

[AD 407] John Chrysostom on Acts 5:3
“Why has Satan filled your heart?” he says. If it was Satan who did this, why is the man responsible? Because he admitted the influence of Satan and was filled with it. He must be set right, he says. But he could not be set right. For the one who has seen such things and gained nothing from them, neither would he gain much by anything else. Therefore the matter could not simply be passed over, but, like gangrene, had to be excised to prevent it from infecting the rest of the body.

[AD 420] Jerome on Acts 5:3
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.

[AD 735] Bede on Acts 5:3
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.

[AD 1274] Thomas Aquinas on Acts 5:3
why has Satan tempted your heart:
But can the devil put anything into our hearts? It seems he can, for a Psalm speaks of things "sent by evil angels" [Ps 77:49]. To explain this, we should note that what is in a person's thought and will is said to be in his heart. Understanding it the above way, there are two ways something can be put into our heart. First, directly; and in this way only one who has the power to move our will from within can put something into our heart. Only God can do this; But because the will is also moved by an external object, something apprehended as a good, it follows that anyone who brings to mind, or suggests that something is good is said to put something into our heart indirectly, by making us apprehend something as good, which in turn moves our will. This happens in two ways. By an external suggestion, and then one person can put something into another's heart; or by an interior suggestion, which is the way the devil puts something into our heart. For our imagination, since it is a physical reality, is subject to the power of the devil when God allows it. So, whether we be awake or asleep, he forms in it certain images which, when apprehended, move our will to desire something. And so the devil puts something into our heart, not directly by moving our heart, but indirectly, by suggestion
[AD 1536] Erasmus of Rotterdam on Acts 5:3
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.
[AD 379] Basil of Caesarea on Acts 5:4
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.

[AD 397] Ambrose of Milan on Acts 5:4
You have not lied to men, but to God:
First, we understand that he called the Holy Spirit the Spirit of the Lord (vv 3;9). Then, since he mentioned first the Holy Spirit and added: “You have not lied to 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.
[AD 544] Arator on Acts 5:4
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.

[AD 735] Bede on Acts 5:4
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.

[AD 1274] Thomas Aquinas on Acts 5:4
The sin of Ananias and Saphira was denounced by Peter acting as God's executor, by Whose revelation he knew of their sin.

You have not lied to men, but to God:
The Holy Ghost is expressly called God in the text: Ananias, why hath Satan tempted thy heart to lie to the Holy Ghost? . . . . Thou hast not lied to men, but to God
[AD 397] Ambrose of Milan on Acts 5:5
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.
[AD 435] John Cassian on Acts 5:5
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?

[AD 735] Bede on Acts 5:5
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:

[AD 856] Rabanus Maurus on Acts 5:5
a great fear overwhelmed all who heard of it:
Not without cause, because this man died that others might be frightened by his example.
[AD 1274] Thomas Aquinas on Acts 5:5
Then Ananias, upon hearing these words, fell down and expired:
As regards Peter, he did not put Ananias and Saphira to death by his own authority or with his own hand, but published their death sentence pronounced by God.
[AD 636] Isidore of Seville on Acts 5:9
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.
[AD 407] John Chrysostom on Acts 5:11
None groaned, none lamented, all were terrified. For as their faith increased, the signs also multiplied, and great was the fear among their own company. For things from without do not war against us so much as things within. If we are welded firmly to each other, no war will be difficult to bear; what would be terrible is to be separated and divided. Now they went about in the marketplace, and that with boldness. They even waged an attack and prevailed in the midst of enemies and so fulfilled that saying, “Rule in the midst of your foes.” This was a great miracle, that they, arrested and cast into prison, were able to do such things.

[AD 735] Bede on Acts 5:11
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.

[AD 407] John Chrysostom on Acts 5:12
Earth was becoming like heaven, for their way of life, boldness of speech, wonders, for all besides. Like angels were they looked upon with wonder. They were unconcerned about ridicule, threats, perils. They were compassionate and beneficent. Some of them they helped with money, and some with words, and some with healing of their bodies and of their souls; they accomplished every kind of healing.

[AD 220] Tertullian on Acts 5:13
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.

[AD 407] John Chrysostom on Acts 5:15
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.

[AD 544] Arator on Acts 5:15
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].

[AD 735] Bede on Acts 5:15
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).

[AD 407] John Chrysostom on Acts 5:17
Look how their life is woven. First there was dejection because Christ was taken from them; then came joy through the descent of the Spirit; then dejection again because of the scoffers; then joy because of the believers and the sign; then dejection again because of the imprisonment, followed by joy in the result of their defense. And here again both dejection and joy: joy because they were well-known and God made revelations to them, dejection because they made away with some of them. Again, joy from their success and dejection because of the high priest. And the same pattern could be seen throughout.

[AD 407] John Chrysostom on Acts 5:17-33
"Then having risen up, the high-priest and they that were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles, and put them in the common prison."

"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 immediately bring them to trial, because they expected them again to be softened down. "But the Angel of the Lord opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life." "And when they heard that, they entered into the temple early in the morning, and taught." [Acts 5:19-21] This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. Namely, in His miracles though He does not let men see them in the act of being wrought, He furnishes the means whereby they may be apprised of the things wrought: thus, in His Resurrection, He did not let them see how He rose: in the water made wine, the guests do not see it done, for they have been drinking much, and the discernment He leaves to others. Just so in the present case, they do not see them in the act of being brought forth, but the proofs from which they might gather what had been done, they do see. And it was by night that the Angel put them forth. Why was this? Because in this way they were more believed than they would have been in the other: so, people would not even have had occasion to put the question: they would not in some other way have believed. So it was in the old times, in the case of Nebuchadnezzar: he saw them praising God in the furnace, and then indeed he was put in amazement. [Daniel 3:24] Whereas then these priests ought as their first question to have asked, How did you come out? Instead of this, as if nothing had happened, they ask, "Did we not strictly charge you not to speak?" [Acts 5:28] And observe, by report of others they are apprised of all the circumstances: they see the prison remaining closed with safety, and the guards standing before the doors. 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! Their officers come and confess what has taken place, as if on purpose to debar them from all show of reason. Do you mark how there is miracle upon miracle, differing in kind, some wrought by them, others on them, and these more illustrious than the others? "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. But when the officers came, and found them not in the prison, they returned, and told, 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. 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." [Acts 5:21-25] It is well ordered that the information was not brought to them at once, but they are first utterly at a loss what to think, that when they have considered it well and seen that there is a Divine Power in the case, then they may learn the whole state of the case. "Then came one, and told them, saying, Behold, the men whom you put in prison are standing in the temple, and teaching the people. Then went the captain with the other officers, and brought them without violence: for they feared the multitude, lest they should have been stoned." (v. 25, 26.) O the folly of the men! "They feared," says 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!" "And the high-priest," shameless, reckless, senseless, "asked them, saying, Did not we strictly command you that you should not teach in this name? And, behold you have filled Jerusalem with your doctrine and intend to bring this man's blood upon us." (v. 27, 28.) What then (say the Apostles)? Again with mildness they address them; and yet they might have said, "Who are you, that you countermand God?" But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer. "Then Peter and the other Apostles answered and said, We ought to obey God rather than men." [Acts 5:29] High magnanimity! He shows them too that they are fighting against God. For, he says, Whom you killed, Him has God raised up. "The God of our fathers raised up Jesus, Whom you slew and hanged on a tree. Him has God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." (v. 30, 31.) And again they refer the whole to the Father, that He should not seem to be alien to the Father. "And has exalted," says 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. "And we are witnesses of these things." [Acts 5:32] Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God has given to them that obey Him." Do you observe that they allege not only the Spirit's testimony? And they said not, "Whom He has 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. "And they hearing that, were cut to the heart." [Acts 5:33] The others (on a former occasion) "when they heard these things were pricked;" here they were cut (as with a saw) (διεπρίοντο) "and desired to slay them." [Acts 2:37]

But it is necessary now to look over again what we have read. "But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. Brought them forth." (Recapitulation, v. 19, 20.) He did not bring them away to benefit themselves thereby, but, "Stand," he says, "and speak in the temple to the people." But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. "Did we not strictly charge you?" [Acts 5:28] Well, if they undertook to obey you, you 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 defense is there for them to make? "And behold you 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 (θρασέως): 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. And they no longer say to them, "Judge ye:" [Acts 4:19] but they simply affirm, saying, "Whom God raised up, Him do we preach: it is by the will of God that these things are done." They said not, Did not we tell you even then, that "we cannot but speak the things which we have seen and heard?" [Acts 4:20] 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. And yet what sort of rhetoric is here? None at all, but everywhere it is still the Passion, and the Resurrection and the Ascension, and the end wherefore: "The God of our fathers raised up Jesus," etc. (v. 30, 31.) And yet what improbable assertions are these! Very improbable, no doubt; but for all that, not rulers, not people, had a word to say against them: but those had their mouths stopped, and these received the teaching. "And we," says he, "are witnesses of these things." [Acts 5:32] Of what things? Of His having promised forgiveness and repentance: for the Resurrection indeed was acknowledged, now. But that He gives 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. "When they heard that, they were cut" (to the heart), "and took counsel to slay them." [Acts 5:33] Do you hear of the forgiveness of sins, O wretched man, and that God does not demand punishment, and do you 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?

"Then stood up the high-priest," etc. As men in high repute, these (the Apostles) were about to take their place near to the Prophets. The Sadducees were they that were most sore on the subject of the Resurrection. But perchance some one will say: Why, what man, endowed with such gifts as the Apostles were, would not have been great? But consider, I pray you, how, before that they were endowed with the grace, "they were continuing steadfastly with one accord in prayer" [Acts 1:14], and depending on the aid from above. And do you, my beloved, hope for the kingdom of heaven, yet endurest naught? And have you received the Spirit, yet sufferest not such things, nor encounterest perils? But they, before they had breathing-time from their former dangers, were again led into others. And even this too, that there is no arrogance, no conceit, how great a good it is! To converse with mildness, what a gain it is! For not all that they did was the immediate work of grace, but there are many marks of their own zeal as well. That the gifts of grace shine forth in them, this was from their own diligence. See, for instance, from the very beginning, how careful Peter is; how sober and vigilant: how they that believed cast away their riches, had no private property, continued in prayer, showed that they were of one mind, passed their time in fastings. What grace, I ask (alone), did all this? Therefore it is that He brings the evidence home to them through their own officers. Just as in the case of Christ, it was their officers who said, "Never man spoke as this Man speaks." [John 7:46] These (proofs) are more apt to be believed than the Resurrection. — Observe also the moderation shown by (the rulers) themselves, and how they give way. "The high-priest asked them, saying," etc. [Acts 5:27]: here he reasons with them, forsooth, in a moderate tone; for he was frightened: indeed to hinder was what he desired rather than to kill, since that he cannot do: and with the view to rouse them all, and show them the extreme danger they are in, "And intend," says he (to the Apostles), "to bring this man's blood upon us." Do you still take Him to be but man? He wants to make it appear that the injunction was necessary for their own safety. But mark what (Peter) says: "Him has God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." [Acts 5:31] Here he forbears to mention the Gentiles, not to give them a handle against him. "And they desired," it says, "to slay them." [Acts 5:33] 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.

Let us imitate these, my beloved: let us be undaunted in all our dangers. There is nothing dreadful to him that fears God; but all that is dreadful is for others. For when a man is delivered from his passions, and regards all present things as a shadow, say, from whom shall he suffer anything dreadful? Whom shall he have to fear? Whom shall he need plead to? Let us flee to this Rock which cannot be shaken. If any one were to build for us a city, and throw up a wall around it, and remove us to a land uninhabited, where there were none to disturb us, and there supply us with abundance of everything, and not suffer us to have anything to trouble us with anybody, he would not set us in such perfect safety, as Christ has done now. Be it a city made of brass, if you will, surrounded on all sides with a wall, lofty and impregnable, let there be no enemy near it; let it have land plentiful and rich, let there be added abundance of other things, let the citizens too be mild and gentle, and no evil-doer there, neither robber, nor thief, no informer, no court of justice, but merely agreements (συναλλάλματα); and let us dwell in this city: not even thus would it be possible to live in security. Wherefore? Because there could not but be differences with servants, with wives, with children, to be a groundwork of much discomfort. But here was nothing of the kind; for here was nothing at all to pain them or cause any discomfort. Nay, what is more wonderful to say, the very things which are thought to cause discomfort, became matter of all joy and gladness. For tell me, what was there for them to be annoyed at? What to take amiss? Shall we cite a particular case for comparison with them? Well, let there be one of consular dignity, let him be possessed of much wealth, let him dwell in the imperial city, let him have no troublesome business with anybody, but only live in delight, and have nothing else but this to do, seated at the very summit of wealth and honor and power: and let us set against him a Peter, in bonds if you will, in evils without number: and we shall find that he is the man that lives the most delightfully. For when there is such excess of joy, as to be delighted when in bonds, think what must be the greatness of that joy! For like as those who are high in office, whatsoever evils may happen, are not sensible of them, but continue in enjoyment: so did these the more rejoice on account of these very evils. For it is impossible, impossible in words to express how great pleasure falls to their lot, who suffer for Christ's sake: for they rejoice in their sufferings, rather than in their good things. Whoever loves Christ, knows what I say.— But what as regards safety? And who, I ask, if he were ever so rich, could have escaped so many perils, going about among so many different nations, for the sole purpose of bringing about a reformation in their manner of life? For it was just as if by royal mandate that they carried all before them, nay, far more easily, for never mandate could have been so effectual, as their words were. For the royal edict compels by necessity, but these drew men willingly and spontaneously, yea, and with hearts above measure thankful. What royal edict, I ask, would ever have persuaded men to part with all their property and their lives; to despise home, country, kindred, yea, even self-preservation? Yet the voices of fishermen and tent-makers availed for this. So that they were both happy, and more powerful and strong than all others. "Yes," say you, "those of course were, for they wrought miracles." (supra, p. 83, note 4.) But I ask what miracles did those who believed work, the three thousand, and the five thousand; and yet these, we read, passed their time in gladness? And well they might: for that which is the groundwork of all discomforts, the possession of riches, was done away with. For that, that, I say, was ever the cause both of wars and fighting, and grief, and discomfort, and all evils: the thing which makes life full of labor and troubles, it is that. And indeed it would be found that many more rich than poor have reason to be sad. If any think this is not true, their notion is derived not from the nature of the things, but from their own fancy. And if the rich do enjoy some sort of pleasure, this is not to be wondered at: for even those who are covered all over with the itch, have a good deal of pleasure. For that the rich are for all the world like these, and their mind affected in the same sort, is plain from this circumstance. Their cares annoy them, and they choose to be engrossed with them for the sake of the momentary pleasure: while those who are free from these affections, are in health and without discomfort. Whether is more pleasant, I ask, whether of the two more safe? To have to take thought only for a single loaf of bread and suit of clothes, or for an immense family, both slaves and freemen, not having care about himself (only)? For as this man has his fears for himself, so have you for those who depend on your own person. Why, I pray you, does poverty seem a thing to be shunned? Just in the same way as other good things are, in the judgment of many, things to be deprecated. "Yes," say you, "but it is not that those good things are subjects for deprecation, but that they are hard of attainment." Well, so is poverty, not a thing to be deprecated, but hard of attainment: so that if one could bear it, there would be no reason to deprecate it. For how is it that the Apostles did not deprecate it? How is it that many even choose it, and so far from deprecating, even run to it? For that which is really a thing to be deprecated, cannot be an object of choice save to madmen. But if it be the men of philosophic and elevated minds that betake themselves to this, as to a safe and salubrious retreat, no wonder if to the rest it wears a different appearance. For, in truth, the rich man seems to me to be just like a city, unwalled, situated in a plain, inviting assailants from all sides: but poverty, a secure fortress, strong as brass can make it, and the way up to it difficult. "And yet," say you, "the fact is just the reverse: for these are they, who are often dragged into courts of law, these are they who are overborne and ill-treated." No: not the poor, as poor, but those who being poor want to be rich. But I am not speaking of them, but of such as make it their study to live in poverty. For say, how comes it that nobody ever drags the brethren of the hills into courts of law? And yet if to be poor is to be a mark for oppression, those ought most of all to be dragged there, since they are poorer than all others. How comes it that nobody drags the common mendicants into the law-courts? Because they have come to the extreme of poverty. How is it that none does violence to them, none lays vexatious informations against them? Because they abide in a stronghold too safe for that. How many think it a condition hard to struggle against, poverty, I mean, and begging! What then, I ask, is it a good thing to beg? "It is good, if there be comfort," say you; "if there be one to give: it is a life so free from trouble and reverses, as every one knows." But I do not mean to commend this; God forbid! What I advise is the not aiming at riches.

For say, whom would you rather call blessed? Those who find themselves at home with virtue, (ἐ πιτηδείους πρὸς ἀρετήν) or those who stand aloof? Of course, those who are near. Say then, which of the two is the man to learn anything that is profitable, and to shine in the true wisdom? The former, or the latter? The first, all must see. If you doubt it, satisfy yourself in this way. Fetch hither from the market-place any of the poor wretches there; let him be a cripple, lame, maimed: and then produce some other person, comely of aspect, strong in body, full of life and vigor in every part, overflowing with riches: let him be of illustrious birth, and possessed of great power. Then let us bring both these into the school of philosophy: which of them, I ask, is more likely to receive the things taught? The first precept, at the outset, "Be lowly and moderate" (for this is Christ's command): which will be most able to fulfil it, this one or the other? "Blessed are they that mourn" [Matthew 5:4]: which will most receive this saying? "Blessed are the lowly:" which will most listen to this? "Blessed are the pure in heart. Blessed are they which do hunger and thirst after righteousness. Blessed are they which are persecuted for righteousness' sake" (ib. 8, 6, 10). Which will with ease receive these sayings? And, if you will, let us apply to all of them these rules, and see how they will fit. Is not the one inflamed and swollen all over, while the other is ever lowly minded and subdued in his whole bearing? It is quite plain. Yes, and there is a saying to that effect among those that are without: "(I was) a slave, Epictetus by name, a cripple in body, for poverty a very Irus, and a friend of the Immortals." For how, I would ask, can it be otherwise, but that the soul of the rich must teem with evils; folly, vainglory, numberless lusts, anger and passion, covetousness, iniquity, and what not? So that even for philosophy, the former is more congenially (ἐ πιτηδεία) disposed than the latter. By all means seek to ascertain which is the more pleasant: for this I see is the point everywhere discussed, whether such an one has the more enjoyable way of life. And yet even as regards this, we need not be in doubt; for to be near to health, is also to have much enjoyment. But whether of the two, I would ask, is best disposed (ἐ πιτήδειος) to the matter now in hand, that which we will needs carry into accomplishment — our law, I mean — the poor man or the rich? Whether of them will be apt to swear? The man who has children to be provoked with, the man who has his covenants with innumerable parties, or the man who is concerned to apply for just a loaf of bread or a garment? This man has not even need of oaths, should he wish, but always lives free from cares of business; nay, more, it is often seen that he who is disciplined to swear not at all, will also despise riches; and one shall see in his whole behavior his ways all branching off from this one good habit, and leading to meekness, to contempt of riches, to piety, to subduedness of soul, to compunction of heart. Then let us not be indolent, my beloved, but let us again show great earnestness: they who have succeeded, that they may keep the success achieved, that they be not easily caught by the receding wave, nor the refluent tide carry them back again [they too who are yet behindhand, that they may be raised up again, and strive to make up that which is wanting. And meanwhile let those who have succeeded, help those who have not been able to do the same]: and by reaching out their hands, as they would to men struggling in the deep water, receive them into the haven of no-swearing (ἀ νωμοσίας). For it is indeed a haven of safety, to swear not at all: whatever storms burst upon us, to be in no danger of sinking there: be it anger, be it insult, be it passion, be it what it may, the soul is stayed securely; yea, though one have vented some chance word or other that ought not, and had been better not, to be spoken, yet he has laid himself under no necessity, no law. (Supra, Hom. ix. §5. ad. Pop. Ant. viii. §3.) See what Herod did for his oath's sake: he cut off the head of the Fore-runner. "But because of his oaths," it says, "and because of them which sat at meat with him" [Mark 6:26], he cut off the head of the Prophet. Think what the tribes had to suffer for their oath in the matter of the tribe of Benjamin [Judges 21:5-10]: what Saul had to suffer for his oath [1 Samuel 14:24, etc.. For Saul indeed perjured himself, but Herod did what was even worse than perjury, he committed murder. Joshua again — you know how it fared with him, for his oath in the matter of the Gibeonites. [Joshua 9] For it is indeed a snare of Satan, this swearing. Let us burst the cords; let us bring ourselves into a condition in which it will be easy (not to swear); let us break loose from every entanglement, and from this snare of Satan. Let us fear the command of the Lord: let us settle ourselves in the best of habits: that, making progress, and having achieved this and the rest of the commandments, we may obtain those good things which are promised to them that love Him, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, power, and honor, now and ever, and world without end. Amen.

[AD 585] Cassiodorus on Acts 5:17
"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.

[AD 735] Bede on Acts 5:17
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.

[AD 735] Bede on Acts 5:17
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.

[AD 407] John Chrysostom on Acts 5:19
“But at night an angel of the Lord opened the prison doors and brought them out and said, ‘Go and stand in the temple and speak to the people all the words of this life.’ And when they heard this, they entered the temple at daybreak and taught.” This was done for the encouragement of the disciples and for the benefit and instruction of the others. For notice how what Christ once did happened again here: he does not allow them to witness the miracle in action but provides that from which they may learn of it. This is what happened on the occasion of his resurrection: he did not let them see how he rose again. When wine is made from water, the guests do not see it (for they were drunk); the judgment he entrusts to others. Likewise in the present case, they do not see them being led out, but the evidence, from which they might understand what happened, they saw. And it was by night that the angel put them outside. Why? Because in this way they were more believed than they would have been otherwise. They would not have come to ask questions. They would not have believed otherwise.

[AD 544] Arator on Acts 5:19
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.

[AD 735] Bede on Acts 5:19
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.

[AD 544] Arator on Acts 5:21
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.

[AD 735] Bede on Acts 5:23
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?

[AD 407] John Chrysostom on Acts 5:24
And observe, by report of others they are apprised of all the circumstances: they see the prison remaining closed with safety, and the guards standing before the doors. A twofold security is here, as was the case at the sepulcher, having both the seal and the men to watch. See how they fought against God! Say, was this, that befell them, of human doing? Who led them forth when the doors were shut? How did they come out with guards standing before the door? In truth, 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! Their officers come and confess what has taken place, as if on purpose to debar them from all show of reason. Do you mark how there is miracle upon miracle, differing in kind, some wrought by them, others on them, and these more illustrious than the others?

[AD 735] Bede on Acts 5:24
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.

[AD 735] Bede on Acts 5:24
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.

[AD 735] Bede on Acts 5:27-28
And the high priest questioned them, saying: Did we not strictly command you, etc. In the Greek it is more consistent: Did we not strictly command you? For it is more fitting for one questioning to speak thus.

[AD 990] Oecumenius on Acts 5:27
The angel's freeing them from prison for the apostles on the one hand appeared as an encouragement, for the Jews really as [a tactical] expediency. The Jews, however, were unaware that the power was a divine one, so at first they met in the confusion of what they should do, whether they wished them to be arrested and [whether] they themselves might besides gain an understanding. To such a extent truly were they confused [/blinded], that neither were they prepared forcibly to remove from the temple the apostles, whom they nevertheless detested.
[AD 735] Bede on Acts 5:28
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.

[AD 196] Polycrates Of Ephesus on Acts 5:29
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."
[AD 500] Desert Fathers on Acts 5:29
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.’

[AD 532] Pseudo-Dionysius the Areopagite on Acts 5:29
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."
[AD 735] Bede on Acts 5:29
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.

[AD 202] Irenaeus on Acts 5:30
And we are in this witnesses of these words; as also is the Holy Spirit, whom God hath given to them that believe in Him."

[AD 407] John Chrysostom on Acts 5:30
It was not with defiance that the apostles answered them, for they were teachers. And yet who, backed by an entire city and enjoying such grace, would not have spoken and uttered something big? But not these men. For they were not angered, but they pitied and wept over them and looked for a way to free them from their error and anger. No longer did they say to them, “You must judge,” but they declared, “He whom God raised, this man we proclaim.” It is by the will of God that these things are done, he says. They did not say, “Did we not say to you even then, that ‘we cannot but speak the things which we have seen and heard’?” For they do not lust after honor. He repeats the same things: the cross, the resurrection. And they do not say why he was crucified—that it was for our sakes, but they hint at this, though not yet openly, because they wish to frighten them for a while. And yet what kind of rhetoric is this? No rhetoric at all, but always the passion, the resurrection, the ascension and the wherefore.

[AD 735] Bede on Acts 5:30
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).

[AD 220] Tertullian on Acts 5:31
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.

[AD 407] John Chrysostom on Acts 5:31
Notice how every time they mention the crime, they add the mention of forgiveness, showing that what had been done was worthy of death but what was given was offered as if to benefactors. How else could anyone have persuaded them?

[AD 735] Bede on Acts 5:32
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.

[AD 407] John Chrysostom on Acts 5:33
“And they wanted to kill them.” Behold again these in perplexity and in pain, and those relaxed, in high spirits and joyous. Not only did they suffer pain, but also they were enraged. This then illustrates the proverb, “Do evil, suffer evil.” These men were in chains, they had come to be judged in court; but the men who sat in judgment were in danger, in perplexity, in great helplessness. For the person who strikes a blow on steel receives the force of the blow himself. And they saw that not only was [the apostles’] boldness of speech not stopped, but their preaching even increased, and they spoke without a thought of fear and yielded them no advantages.

[AD 407] John Chrysostom on Acts 5:34-42
"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 the men to be put forth a little space."

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 to 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: "You men of Israel, take heed to yourselves what ye intend to do as touching these men." [Acts 5:35] Do not, he would say, go to work rashly and in a hurry. "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 naught." [Acts 5:36] By examples he teaches them prudence; and, by way of encouragement, mentions last the man who seduced the greatest number. Now before he gives the examples, he says, "Take heed to yourselves;" but when he has cited them, then he declares his opinion, and says, "Refrain from these men." For, says he, "there 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. And now I say unto you, Refrain from these men, and let them alone: for if this council or this work be of men, it will come to naught. But if it be of God, you cannot overthrow them." (al. it) [Acts 5:37-39] Then what is there, he would say, to hinder you to be overthrown? For, says he (take heed), "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. "And they were persuaded by him." [Acts 5:40] 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, "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. (v. 41, 42.) And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration." [Acts 6:1] Not absolutely in those immediate days; for it is the custom of Scripture to speak of things next about to happen, as taking place in immediate succession. But by "Hellenists" I suppose he means those who spoke Greek ["against the Hebrews"]: for they did not use the Greek language. Behold another trial! Observe how from within and from without there are warrings, from the very first! "Then," it says, "the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables." [Acts 6:2] Well said: for the needful must give precedence to the more needful. But see, how straightway they both take thought for these (inferior matters), and yet do not neglect the preaching. "Because their widows were overlooked:" for those (the Hebrews) were treated as the persons of greater consequence (αἰδεσιμώτεροι). "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost" [Acts 6:3-5] so were the others also full of faith; not to have the same things happening as in the case of Judas, as in the case of Ananias and Sapphira — "and Philip, and Prochoras, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." [Acts 6:5-7]

But let us look over again what has been spoken. "You men of Israel take heed to yourselves." Recapitulation, Acts 5:35] 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" [Acts 5:36]: 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. And he mentions not one instance, but a second also: "for," says the Scripture, "in the mouth of two witnesses" [Matthew 18:16]: and yet he had it in his power to mention even three. "Refrain from these men." [Acts 5:38] 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. They heard him, all these unbelievers, heard him, these Jews. ["For if this council or this work be of men, it will come to naught."] Well then, since it did not come to nought, it is not of men. ["But if it be of God, you cannot overthrow it."] [Acts 5:39] 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. "They were persuaded [by him]." [Acts 5:40] Then why, it may be asked, do ye scourge them? 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. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them. In fact, this man all but preached the Gospel. " You were persuaded," one may say, "that you had not strength to overthrow it. Wherefore did ye not believe?" Such is the witness borne even by enemies. There it is four hundred, there, four thousand: and here the first movers were twelve. Let not the number which added itself affright you. ch. 2:41; 4:4 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." But they once more threaten knowing indeed that they avail nothing, but doing after their manner. Such is the nature of wickedness: it attempts even impossibilities.— "And after this man rose up Judas," etc. These things Josephus relates in detail. (Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii. 8. 1.) 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! And he does not say, "But if you do not overthrow it, it is of God;" but, "If it be of God, it will not be overthrown." "And to him they agreed." [Acts 5:40] They reverenced the high character of the man. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ." [Acts 5:41] 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. "But in the temple," it says, "and in every house, they ceased not to teach and preach Jesus Christ." [Acts 5:42] "And in those days" — when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying — also, it says, "there arose a murmuring." [Acts 6:1] And this comes of the multitude: for it is impossible to have strict order in a multitude. "There arose a murmuring," etc. to —"And a great company of the priests were obedient to the faith.— There arose murmuring against the Hebrews" — for that description of people seemed to be more honorable— "because their widows were neglected in the daily ministration." [Acts 6:1-7] So then there was a daily ministration for the widows. And observe how he calls it a "ministration" (διακονία), and not directly alms: extolling by this at once the doers, and those to whom it was done. "Were neglected." This did not arise from malice, but perhaps from the carelessness of the multitude. And therefore he brought it forward openly, for this was no small evil. Observe, how even in the beginning the evils came not only from without, but also from within. For you must not look to this only, that it was set to rights, but observe that it was a great evil that it existed. "Then the twelve," etc. [Acts 6:2] Do you observe how outward concerns succeed to inward? They do not act at their own discretion, but plead for themselves to the congregation. So ought it to be done now. "It is not reason," says he, "that we should leave the word of God, and serve tables." First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first show the necessity of the thing, that one was deficient, and there must needs be twelve. And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! They leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but "seven, full of the Spirit and of wisdom: well reported of" for their conversation. [Acts 6:3] Now when Matthias was to be presented, it was said, "Therefore must one of these men which have companied with us all the time" [Acts 1:21]: but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor: just as God also leaves it to Moses to choose as elders those whom he knew. [Numbers 11:16] "And of wisdom." For indeed there needs much wisdom in such ministrations. For think not, because he has not the word committed unto him, that such an one has no need of wisdom: he does need it, and much too. "But we," says he, "will give ourselves continually to prayer, and to the ministry of the word." [Acts 6:4] Again they plead for themselves, beginning and ending with this. "Will give ourselves continually," he says. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. "And the saying," we are told, "pleased the whole multitude." (v. 5, 6.) This too was worthy of their wisdom. All approved of what was said so sensible was it. "And they chose," it says (again it is the people (αὐτοί) that choose,) "Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them." They separated them from the multitude, and it is the people (αὐτοί) that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained (ἐ χειροτονήθησαν) with prayer: for this is the meaning of χειροτονία, (i.e. "putting forth the hand,") or ordination: the hand of the man is laid upon (the person,) but the whole work is of God, and it is His hand which touches the head of the one ordained, if he be duly ordained. "And the word of God," it says, "increased: and the number of the disciples multiplied." [Acts 6:7] It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge (αὔξειν) upon the affair of Stephen, he puts first the causes which led to it. "And many," he says, "of the priests were obedient to the faith." For since they perceived such to be the mind of their ruler and teacher, they put the matter to the test of facts.— It is also a subject for wonder, how it was that the multitude was not divided in its choice of the men, and how it was that the Apostles were not rejected by them. But what sort of rank these bore, and what sort of office they received, this is what we need to learn. Was it that of Deacons? And yet this is not the case in the Churches. But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were ordained. And this business was not simply handed over to them without further ceremony, but the Apostles prayed over them, that power might be given to them. But observe, I pray you, if there were need of seven men for this, great in proportion must have been the sums of money that flowed in, great in proportion also the number of widows. So then the prayers were not made in an off-hand way, but with much deliberate attention: and this office, as well as preaching, was thus brought to good effect; for what they did, they effected mostly by the means of these (their prayers.) Thus they were enabled to give their attention to things spiritual; thus were these also free to undertake long journeys; thus were these put in trust with the word. But the writer does not say this, nor extol them, but that it was "not reason" that they should leave the work given to them. Thus they had been taught by Moses's example not to undertake the management of everything by themselves. [Numbers 11:14] "Only," it is said, "that we should remember the poor." [Galatians 2:10] And how did they bring these forward? They fasted. "Look you out seven men," etc. [Acts 6:3] It is not simply, spiritual men, but, "full of the Spirit and of wisdom," for it needed very great superiority of mind (φιλοσοφίας) to bear the complainings of widows. For what profits it, that the dispenser of alms steal not, if nevertheless he waste all, or be harsh and easily provoked? "And they chose Stephen, a man full of faith and of the Holy Ghost." [Acts 6:5] And in this regard Philip also was admirable: for it is of him that the writer says: "And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him."— [Acts 21:8] Do you mark how matters are ordered quite otherwise than after the matter of men? "And the number of disciples was multiplied in Jerusalem." [Acts 6:7] In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended then in the manner of Ananias, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring. But I would have you remark under what circumstances the multitude increased: after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God. Of those chief-priests, of the very men who had indignation and sore displeasure and so cried out and said, "He saved others, Himself He cannot save;" of these same, "Many," it says, "were obedient unto the faith." [Matthew 27:42]

Him therefore let us also imitate. He received them, and did not cast them out. So let us requite those our enemies, who have wrought us even numberless ills. Whatever good thing we may have, let us impart to them: let us not pass them by, in our acts of beneficence. For if we ought, by suffering ill, to sate their rage, much more, by doing them good: for this is a less thing than the other. For it is not all alike, to do good to an enemy, and to be willing to suffer greater wrongs than he wishes (to inflict): from the one we shall come on to the other. This is the dignity of Christ's disciples. Those crucified Him, when He had come for the very purpose of doing them good; His disciples they scourged; and after all this, He admits them to the same honor with His disciples, making them equally partakers of His gifts. I beseech you, let us be imitators of Christ: in this regard it is possible to imitate Him: this makes a man like God: this is more than human. Let us hold fast to Mercy: she is the schoolmistress and teacher of that higher Wisdom. He that has learned to show mercy to the distressed, will learn also not to resent injuries; he that has learned this, will be able to do good even to his enemies. Let us learn to feel for the ills our neighbors suffer, and we shall learn to endure the ills they inflict. Let us ask the person himself who ill-treats us, whether he does not condemn himself? Would he not be glad to show a nobler spirit (φιλοσοφεἵν)? Must he not own that his behavior is nothing but passion, that it is little-minded, pitiful? Would he not like to be of those who are wronged and are silent, and not of those who do wrong, and are beside themselves with passion? Can he go away not admiring the patient sufferer? Do not imagine that this makes men despicable. Nothing makes men so despicable, as insolent and injurious behavior: nothing makes men so respectable, as endurance under insolence and injury. For the one is a ruffian, the other a philosopher; the one is less than man, the other is equal to angels. For though he be inferior to the wrong-doer, yet, for all that, he has the power, if he had the mind, to be revenged. And besides, the one is pitied by all, the other hated. What then? The former will be much the better of the two: for everybody will treat the one as a madman, the other as a man of sense. He cannot speak of him in evil sort: yea, you fear, says one, lest perchance he be not such (as you would represent). Best that thou speak not evil in your thought even; next, that you speak it not to another. Pray not then to God against this man: if you hear him evil-spoken of, take his part: say, It was passion that spoke such words, not the man; say, It was anger, not my friend: his madness, not his heart. Thus let us account of each offense. Wait not for the fire to be kindled, but check it before it comes to that: do not exasperate the savage beast, rather do not suffer it to become exasperated: for you will no longer be able to check it, if once the flame be kindled. For what has the man called you? "Thou fool and simpleton." And which then is liable to the name? The called, or the caller? For the one, be he ever so wise, gets the character of being a fool: but the other, even if he be a simpleton, gets credit for being wise, and of philosophic temper. Say, which is the simpleton? He who alleges against another what is untrue, or he who even under such treatment is unmoved? For if it be the mark of true philosophy to be unmoved however moved; to fall into a passion when none moves to anger— what folly is it! I say not yet, how sore a manner of punishment is in store for those who utter such reproaches and revilings against their neighbor. But how? Has he called you "a low fellow and low-born, a sorry creature and of sorry extraction?" Again he has turned the taunt against himself. For the other will appear worthy and respectable, but he a sorry creature indeed: for to cast up such things, that is to say, meanness of birth, as a disgrace, is little-minded indeed: while the other will be thought a great and admirable character, because he thinks nothing of such a taunt, and is no more affected by it than if he were told that he had about him any other ordinary and quite indifferent circumstance. But does he call you "adulterer," and such like? At this you may even laugh: for, when the conscience is not smitten, there can be no occasion for wrath. * * For when one has considered what bad and disgraceful disclosures he makes, still for all that, there is no need to grieve. He has but laid bare now, what everybody must be apprised of by and bye: meanwhile, as regards himself he has shown all men that he is not to be trusted, for that he knows not how to screen his neighbor's faults: he has disgraced himself more than he has the other; has stopped up against himself every harbor: has made terrible to himself the bar at which he must hereafter be tried. For not the person (whose secrets are betrayed) will be the object of everybody's aversion, but he, who where he ought not to have raised the veil, has stripped off the clothes. But speak thou nothing of the secrets you know, hold thou your peace if you would bear off the good fame. For not only will you overthrow what has been spoken, and hide it: but you will also bring about another capital result: you will stop sentence being given against yourself. Does somebody speak evil of you? Say thou: "Had he known all, he would not have spoken only thus much."— So you admire what has been said, and are delighted with it? Aye, but you must follow it. For when we tell you all these maxims of the heathen moralists, it is not because Scripture does not contain hundreds of such sayings, but because these are of more force to put you to the blush. As in fact Scripture itself is wont to use this appeal to our sense of shame; for, instance, when it says, "Do ye even as the heathen." [Jeremiah 35:3] And the prophet Jeremiah brought forward into public view the children of Rechab, how they would not consent to violate the command of their father.— Miriam and her company spoke evil of Moses, and he immediately begged them off from their punishment; nay, would not so much as let it be known that his cause was avenged. [Numbers 12] But not so we: on the contrary, this is what we most desire; to have all men know that they have not passed unpunished. How long shall we breathe of the earth?— One party cannot make a fight. Pluck the madmen from both sides, you will exasperate them the more: but pluck from right or from left, and you have quenched the passion. The striker, if he has to do with one who will not put up with blows, is the more set on: but if with one who yields, he is the sooner unnerved, and his blow is spent upon himself. For no practised pugilist so unnerves the strength of his antagonist, as does a man who being injuriously treated makes no return. For the other only goes off ashamed, and condemned, first by his own conscience, and secondly by all the lookers on. And there is a proverb too, which says, that "to honor another, is to honor one's self": therefore also to abuse another is to abuse one's self. None, I repeat, will be able to harm us, unless we harm ourselves; nor will any make me poor, unless I make myself such. For come, let us look at it in this way. Suppose that I have a beggarly soul, and let all lavish all their substance upon me, what of that? So long as the soul is not changed, it is all in vain. Suppose I have a noble soul, and let all men take from me my substance: what of that? So long as you do not make the soul beggarly, no harm is done. Suppose my life be impure, and let all men say just the contrary of me: what of that? For though they say it, yet they do not judge thus of me in their heart. Again, suppose my life be pure, and let all say of me just the reverse: and what of that? For in their own conscience they will condemn themselves: since they are not persuaded of what they say. Just as we ought not to admit the praise, so neither the criminations. And why say I these things? None will ever be able to plot against us, nor lay us under any evil charge, if we choose (that they shall not). For how now, I ask you? Let him drag me into a court of justice, let him lay vexatious informations, let him, if you will, have the very soul out of me: and what of that? For a little while, undeservedly to suffer these things, what does it signify? "Well, wouldest thou, my friend, rather see me justly than unjustly put to death?" Down. ap. Sav.}--> but this," say you, "is of itself an evil." Well, but of itself this is a good, to suffer undeservedly. What? Would you have the suffering to be deserved? Let me mention again a piece of philosophy, from one of the sages. A certain person, says the story, had been put to death. And one of the sage's disciples said to him, "Woe is me, that he should have suffered unjustly!" The other turned upon him, "Why, how now?" said he, "would you have had him justly suffer?" (Socrates ap. Diog. Laert. and Xen. Mem. Socr.) John also, was not he unjustly put to death? Which then do you rather pity: them that justly suffer death, or [him? Do you not count them miserable, while] him you even admire? Then what is a man injured, when from death itself he has got great gain, not merely no hurt? If indeed the man had been immortal, and this made him mortal, no doubt it would be a hurt: but if he be mortal, and in the course of nature must expect death a little later, and his enemy has but expedited his death, and glory with it, what is the harm? Let us but have our soul in good order, and there will be no harm from without. But you are not in a condition of glory? And what of that? That which is true of wealth, the same holds for glory: if I be magnanimous (μεγαλοπρεπής), I shall need none; if vainglorious, the more I get, the more I shall want. In this way shall I most become illustrious, and obtain greater glory; namely, if I despise glory. Knowing these things, let us be thankful to Him Who has freely given us such a life, and let us ensue it unto His glory; for to Him belongs the glory, forever. Amen.

[AD 585] Cassiodorus on Acts 5:34
"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.

[AD 735] Bede on Acts 5:34
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.

[AD 735] Bede on Acts 5:34
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.

[AD 400] Pseudo-Clement on Acts 5:35
"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."

[AD 407] John Chrysostom on Acts 5:35
Please note how Gamaliel discourses with gentleness. He speaks briefly to them and relates no ancient stories (though he could have), but he tells of recent events that are powerful in producing belief. He hints at this himself by saying, “For before these days,” meaning, not many days ago. If he had opened by saying, “Let these men go,” he would have aroused suspicion and his speech would not have been effective. Coming after the examples, however, it acquired its own force.… See how mild his manner is, the speech not long but succinct, and his mention even of those [imposters] without anger. “And all who followed him were scattered,” he says. All this without blaspheming Christ.… Again, he checks them by the impossibility and the inexpediency of the thing, saying, “You might even be found opposing God!”

[AD 735] Bede on Acts 5:36
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.

[AD 735] Bede on Acts 5:37
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.

[AD 735] Bede on Acts 5:37
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.

[AD 735] Bede on Acts 5:38
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.

[AD 220] Tertullian on Acts 5:39
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).

[AD 735] Bede on Acts 5:39
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.

[AD 735] Bede on Acts 5:39
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.

[AD 220] Tertullian on Acts 5:40
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.

[AD 407] John Chrysostom on Acts 5:40
And he did not say, “if Christ is God,” but his action makes this clear. He pronounces no judgment on whether it is “of men” or “of God” but entrusts the judgment to the future. “They were persuaded.” Then why did you whip them? Such was the incontrovertible justice of his speech that they could not look it in the face; nevertheless, they satisfied their own anger, and again they expected to terrify them in this way. Because the apostles were not present at his speech, he gained a greater hearing, and the sweetness of his words and the justice of his speech persuaded them. In fact, this man all but preached the gospel.

[AD 155] Polycarp of Smyrna on Acts 5:41
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 who 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.

[AD 407] John Chrysostom on Acts 5:41
Let us take someone of consular rank, possessed of great wealth and living in the imperial city, who has no business to conduct but is at leisure to live in luxury, seated at the very summit of wealth, honor and power. And let us set against him a Peter, in chains, in evils beyond enumeration, and we will find the latter living in greater luxury. For where there is such an excess of joy, so that one is happy even in chains, imagine how great the joy must be! For just as those in high office, no matter how many terrible things happen, do not perceive them but continue in enjoyment, likewise these men rejoiced all the more precisely because of these circumstances. For it is altogether impossible to put into words the great joy that came to those who suffered something terrible for Christ’s sake. For they delighted more in sufferings than in good things. If someone loves Christ, he understands what I am saying. But what about safety? What owner of countless riches, I ask, could escape so many dangers, visiting so many different peoples for the sole purpose of transforming their way of life? For they accomplished everything as if by imperial decree, only more easily. For a decree would not have been so effectual as were the words of those men. An imperial decree compels by necessity, but these men drew followers who came willingly, spontaneously and grateful beyond measure. What imperial decree, I ask, could have persuaded people to part with all their property and their lives, to despise home, country, kindred and even self-preservation? Yet the voices of fishermen and tentmakers accomplished this, so that they were both happy and stronger, more powerful than all others.

[AD 407] John Chrysostom on Acts 5:41
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.

[AD 202] Irenaeus on Acts 5:42
"And daily "it is said, "in the temple, and from house to house, they ceased not to teach and preach Christ Jesus"
[AD 407] John Chrysostom on Acts 5:42
And in those days— when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying— also, it says, there arose a murmuring.
[AD 407] John Chrysostom on Acts 5:42
And in those days— when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying.