Chapter 5

Acts 5:1–3. Now a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being aware of it, and bringing a certain portion, laid it at the apostles’ feet. But Peter said to him, “Ananias, why has Satan filled your heart, that you should lie to the Holy Spirit and keep back part of the price of the land? While it remained, was it not your own, and after it was sold, was it not in your own power? Why have you laid this thing in your heart?” […] the apostles of the resurrection of the Lord Jesus […] Joses […][1]

Acts 5:4–6. “You have not lied to men, but to God.” And when Ananias heard these words, he fell down and breathed his last; and great fear came upon all who heard these things. And the young men arose, wrapped him up, and carrying him out, buried him. He seems to me to be the one mentioned along with Matthias. For that man was also called Justus; but this one is Barnabas, which means “son of consolation.” And it seems to me that he received the name from his virtue. But how was he both a Levite and a Cypriot? Because the Law was now being loosed without strict observance; and from then on the Levites both migrated and engaged in trade. Now, intending to relate the matter of Ananias and Sapphira, and wishing to show that they had sinned, Luke first mentions the one who acted rightly. Though there was so great a multitude doing these things—selling their property and giving the money to the apostles—and though there were such great signs and such abundance of grace, Ananias was instructed by none of these, and brought destruction upon himself. The dreadful thing is that the sin was committed by agreement with his wife, and no one else saw what was done; from this it came over the wretched man to do as he did. Some say: if Satan filled the heart of Ananias, why did that man suffer punishment? Because he himself became the cause, having prepared himself to receive Satan’s working and to be filled by it. “While it remained, did it not remain your own?” For was there any compulsion of necessity? Did we drag you against your will? “Why have you laid this thing in your heart?” Three signs in one and the same case: to know the things done in secret; not to be ignorant of the things pondered in the mind; and third, to put to death by a mere command. Many of the careless, putting forward what happened to Ananias and Sapphira, charge the chief of the apostles with murder. But the accusation touches not Peter, but rather the Holy Spirit, who justly pronounced the sentence against them; for Peter only convicted the lie, but the Spirit, having authority over life and death, put to death those who had sinned against Him. The same must be said also concerning Sapphira: that it was not Peter who killed her; but since the transgression belonged to the two of them, the Judge condemned both alike. Therefore Peter too, not being ignorant of this, who everywhere spoke through the Holy Spirit, uttered this utterance, having received it from Him.

Acts 5:7. Now there was an interval of about three hours, and his wife, not knowing what had happened, came in. And Peter said to her, “Tell me, did you sell the land for so much?”

Acts 5:8–11. “…did you sell the land for so much?” And she said, “Yes, for so much.” Then Peter said to her, “Why is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who buried your husband are at the door, and they will carry you out.” And immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, they buried her beside her husband. And great fear came upon the whole Church and upon all who heard these things. An interval of three hours passed; and the wife did not learn of it, nor did any of those present tell her, for they were afraid. Marveling at this, the writer set down both things: that there was an interval of about three hours, and that she came in not knowing what had happened. Notice that Peter does not summon her, but rather waits for her to come in when she wished, giving her—if she should wish—time to repent. And no one dared to tell her what had happened: this is fear of the teacher, this is obedience. “Tell me, did you sell the land for so much?” He wished to save her, for it was her husband who was the author of the sin. Therefore he gives her a respite for defense and repentance, saying, “Tell me, was it for so much?” Perhaps someone may say that he dealt bitterly with them. But what bitterness is there? If one who gathered sticks contrary to the Law was stoned, much more the temple-robber; for this money was sacred. Why did she fall at his feet? Because she stood near him. And she stood near him so that, if she should wish to repent and confess her sin, she might do so without being ashamed before the others who would otherwise have heard her confession. “They found her dead, and carrying her out, buried her.” Observe that they no longer guarded, according to the Law, against touching unclean things, but simply and without any such precaution touched the dead. Observe this too: that among their own they are severe, but among strangers they refrain from punishments—each fittingly. The latter, lest they should seem to compel men, against their will, by fear of punishment, to come to the faith; the former, so that those who had already come to the faith and been deemed worthy of heavenly teaching and spiritual grace should not be allowed to become despicable men and temple-robbers, and especially at the beginning, since this would have become a reproach to their preaching. “And great fear came upon the whole Church.” Ananias and Sapphira were punished, and others profited by it. For though there had been signs before, there was no such fear. It is true, then, that “the Lord is known when He executes judgments.”

Acts 5:12–16. By the hands of the apostles many signs and wonders were done among the people; and they were all with one accord in Solomon’s portico. And of the rest no one dared to join them, but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women, so that they brought out the sick into the streets and laid them on beds and pallets, that at least the shadow of Peter as he passed by might overshadow some of them. The multitude also came together from the cities round about to Jerusalem, bringing the sick and those troubled by unclean spirits, who were all healed. After fear of them had arisen, he and the rest performed more signs. “And they were in Solomon’s portico.” No longer in a house, but in the temple they spent their time. Since he said “in Solomon’s portico,” lest you wonder how the crowds permitted this, he says that no one dared to approach them, but the Jewish people magnified the apostles. “They brought out the sick into the streets.” This did not happen in Christ’s time, that the sick should receive healings in the streets and from a shadow. But if “no one dared to join them,” how then does the healing take place here? Because it was the work of Him who said, “He who believes in Me, the works that I do he also will do, and greater than these he will do.” From every side their marvel kept increasing: from those who believed, from those who were healed, from those who were punished, from their boldness in preaching, and from the rest of their virtue and the care they took over their life. For what happened was not of the signs alone; but the very life and virtue of these men was great, and truly apostolic.

Acts 5:17–21. Then the high priest rose up, and all who were with him (which is the sect of the Sadducees), and they were filled with jealousy. And they laid their hands on the apostles and put them in the public prison. But an angel of the Lord by night opened the doors of the prison, and bringing them out, said, “Go, and standing in the temple, speak to the people all the words of this life.” And when they heard this, they entered the temple at dawn and taught. Now the high priest and those with him came and called together the council and all the senate of the sons of Israel, and sent to the prison to have them brought.

Acts 5:22–25. But the officers who came did not find them in the prison, and they returned and reported, saying, “We found the prison shut with all security, and the guards standing before the doors; but when we had opened, we found no one inside.” Now when the high priest and the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what this might come to. Then someone came and reported to them, “Behold, the men whom you put in prison are standing in the temple and teaching the people.” What is the meaning of “having risen up”? Being roused, stirred at the things that were said. Now they fall upon them more vehemently, yet they do not at once put them on trial, thinking rather to overawe them by the public guard. Observe, I pray you, how the life of the apostles was woven. First there was despondency, because of the ascension of Christ; then good cheer, because of the descent of the Spirit; again despondency, because of those who mocked them; then good cheer, because of the believers and the sign; again despondency, because of the imprisonment of Peter and John; then good cheer, because of their acquittal; and again here—good cheer from the splendor of the angel’s appearing in the prison and from the signs, but despondency from the high priest and from those who seized them. For as many as live according to God, one would find them faring thus. “An angel of the Lord by night opened the doors of the prison.” An angel brings them out, both for their own comfort and for the benefit of the Jews.

Acts 5:26–31. Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. And having brought them, they set them in the council; and the high priest asked them, saying, “Did we not strictly command you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” But Peter and the apostles answered and said, “We must obey God rather than men. The God of our fathers raised up Jesus, whom you killed by hanging Him on a tree. Him God exalted with His right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.” “And we are His witnesses of these words, and so is the Holy Spirit, whom God has given to those who obey Him.” After they had feared God, who like nestlings was ever snatching the apostles out of their hands—and yet the security of the prison was twofold: both the seal and the men; and all of it was enough to convince them that what had happened was a divine working—they say, “Did we not command you with a command?” But what of it, even if you did command? If indeed the apostles had then been persuaded and had agreed to obey, you would now justly call them to account; but if they said then that they would not be persuaded, what account can there be now? “And you intend to bring this man’s blood upon us.” Still He seems to them to be a mere man. They say this, wishing, forsooth, to show that the prohibition had been necessary for them, and that it was out of regard for their own safety that they gave such orders; but rather they said it in order to exasperate the multitude against the apostles. “We must obey God rather than men.” The apostles do not answer harshly. For they were teachers; nor were they angry, but pitied them, and considered how they might deliver them from their error and their wrath. “And we are His witnesses of these words.” Of which words? That He promised forgiveness and repentance. For the resurrection was by now already confessed. That He grants forgiveness, of this we too are witnesses, and the Holy Spirit—who would never have come down, had not sins first been loosed. And observe how, while mentioning the crime, they add the forgiveness of sins, showing that what they had done deserved death, but that what they received, they received as from a benefactor. As for the expression, “Him God exalted as Leader and Savior,” they used it ascribing all to the Father, lest the Son seem to be alien to the Father. But why did the high priests and the rest not learn at once that the apostles had gone out of the prison? So that, remaining for a time in perplexity, they might the more readily understand and grasp that this was the working of divine power.

Acts 5:32. And the Holy Spirit also, whom God has given to those who obey Him. They did not say, “the Holy Spirit, whom God has given to us,” but, “whom God has given to those who obey Him”—at once both showing modesty and disclosing great truths, and besides this also declaring that the Jews themselves were able to receive the Spirit. For it was for this very reason that God allowed the apostles to be led into the tribunal: that the Jews might be instructed, and the apostles themselves be trained for boldness, and all in general receive edification.

Acts 5:33–36. When they heard this, they were cut to the quick and took counsel to kill them. But a certain Pharisee in the council named Gamaliel, a teacher of the Law held in honor by all the people, stood up and commanded the apostles to be put outside for a short while. And he said to them, “Men of Israel, take heed to yourselves what you intend to do with these men. For before these days Theudas rose up, claiming to be someone great, and a number of men, about four hundred, joined him; but he was killed, and all who obeyed him were dispersed and came to nothing.” Others, on hearing, were pricked to the heart, but these were cut to the quick and took counsel to kill them. Now this Gamaliel was the teacher of Paul; and it is worthy of wonder how, being learned in the Law and possessing sound judgment, he had not yet believed—since neither had Paul. “Take heed to yourselves what you intend to do with these men.” Observe the discernment of his speech: how he at once cast them into fear, and—so as not to be suspected of sharing the views of the apostles—he converses with the Jews as with men of one mind, and does not use much vehemence, but says, “Take heed what you intend to do.” “For before these days.” He sets forth two examples, and he mentions not ancient ones but recent events, because the recent are more powerful in persuading. Therefore, hinting at these, he said, “Before these few days.” Though he knew other examples too, he was content with these two, that is, the example of Theudas and that of Judas the Galilean; for “by the mouth of two or three witnesses every word is established.” He did not say by whom those men were killed, but that they were dispersed. Of Theudas, Josephus also makes mention in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History, in these words: “While Fadus was procurator of Judea, a certain charlatan named Theudas persuaded the people to take their possessions and follow him to the river Jordan; for Theudas claimed to be a prophet, and asserted that by a command he would split the river and make it easy to cross, and he deceived many. But Fadus did not allow them to profit from their folly, but sent out a squadron of cavalry, which killed many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem.”

Acts 5:37–42. After him rose up Judas the Galilean in the days of the census, and drew away a considerable people after him; he too perished, and all who obeyed him were scattered. And now I say to you, withdraw from these men and let them alone; for if this plan or this work is of men, it will be overthrown; but if it is of God, you cannot overthrow it—lest you be found even to be fighting against God. And they were persuaded by him; and calling the apostles, they beat them, and commanded them not to speak in the name of Jesus, and released them. So they departed from the presence of the council, rejoicing that they had been counted worthy to be dishonored for the name of the Lord Jesus. And every day, in the temple and from house to house, they did not cease teaching and preaching Jesus the Christ. The Galileans seem to have risen in revolt in the times of Pilate, following the doctrines of Judas the Galilean. Now the doctrine of Judas was this: he said that no one ought to be called “lord,” even with the mouth, neither for honor’s sake nor for courtesy, and that in this way not even the reigning emperor should be so called. And many of his followers underwent the most grievous tortures for not calling Caesar “lord,” and for their teaching that no other sacrifices ought to be offered to God besides those appointed in the Law of Moses; and so they forbade the sacrifices offered for the safety of the people and the king and the Roman nation. It is likely, then, that Pilate, indignant with the Galileans over these things, gave orders that, at the very time when they were offering what they thought to be the lawful sacrifices, they themselves should be killed, so that the blood of the offerers was mingled with the sacrifices offered—as is also reported in the Gospel according to Luke. “Withdraw from these men.” Having spoken of the examples of those who were dissolved, he gives them also something to consider about themselves: that, lest while striving to destroy others, you yourselves be destroyed; for he who fights against what is pleasing to God destroys not his opponent, but himself. “For if it is of men,” he says, what need of your efforts? “But if it is of God,” then for all your efforts you will not be able to overthrow it. He did not say outright that it was of God, but neither did he say that it was of men; for had he said it was of God, the high priest and those with him would have contradicted him; and had he said it was of men, he would have delivered the apostles into their hands. By thus wisely managing his speech, he compels them to await its end. But observe: he did not say, “If you do not overthrow it, it is of God,” but, “If it is of God, it will not be overthrown.” “And they were persuaded by him.” They were persuaded because he said these things when the apostles were not present, and as one who himself shared their views. How then did they beat them, if they were persuaded? They were persuaded to desist from slaughtering them—for this they had wished, and they gave up that intention; yet they satisfied their own wrath by scourging them.