Acts 5 · The Lantern

But a certain man named Ananias, with his wife Sapphira, sold a field,

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.

"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." The aggravating circumstance was, that the sin was concerted, and none other saw what was done. This history touches Bishops too, and very forcibly.

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.

and he was deceitful about the price of the field, with his wife’s consent. And bringing only part of it, he placed it at the feet of the Apostles.

But Peter said: “Ananias, why has Satan tempted your heart, so that you would lie to the Holy Spirit and be deceitful about the price of the land?

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.

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.

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.

Did it not belong to you while you retained it? And having sold it, was it not in your power? Why have you set this thing in your heart? You have not lied to men, but to God!”

Peter's words to Sapphira, "How is it that ye have agreed together to tempt the Spirit of the Lord? Ye have not lied unto men, but unto 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.

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.

And the fact that the believers brought their possessions to the apostles — was this the result of compulsion? Do we really attract you against your will?

Then Ananias, upon hearing these words, fell down and expired. And a great fear overwhelmed all who heard of it.

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.

Therefore they were subjected to a penalty for having committed sacrilege. By what? by death; for that extinguished it, as if it dried it up, that is, it deprived it of the vital moisture. Wherefore also the living thing is said by the ancients to be moist in its essence.

Many of the impious, pointing to what happened with Ananias and Sapphira, condemn the chief of the apostles to death. But the accusation concerns not Peter, but rather the Holy Spirit, who pronounced upon them a just sentence: for Peter only exposed their lie, while the One who has power over life and death — the Holy Spirit — deprived them both of life, as equally having sinne…

And the young men rose up and removed him; and carrying him out, they buried him.

Then about the space of three hours passed, and his wife entered, not knowing what had happened.

And Peter said to her, “Tell me, woman, if you sold the field for this amount?” And she said, “Yes, for that amount.”

And Peter said to her: “Why have you agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out!”

Immediately, she fell down before his feet and expired. Then the young men entered and found her dead. And they carried her out and buried her next to her husband.

And a great fear came over the entire Church and over all who heard these things.

And through the hands of the Apostles many signs and wonders were accomplished among the people. And they all met with one accord at Solomon’s portico.

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 durst no man join himself to them," i.e. to the Apostles; "but the people magnified them," i.e. the Jewish people.

For he wishes to show this also in saying, "By the hands of the apostles many signs and wonders were done among the people," and immediately adds, "and no one from the rest dared to join them"; that is, no one dared to approach them. "but the people magnified them." Who? a Jew. Whom? the apostles. And what is the greatness?

From the time people began to fear them, Peter and the rest of the apostles performed more miracles. The apostles continued no longer in a house, but in the temple.

And among the others, no one dared to join himself to them. But the people magnified them.

Now the multitude of men and women who believed in the Lord was ever increasing,

so much so that they laid the infirm in the streets, placing them on beds and stretchers, so that, as Peter arrived, at least his shadow might fall upon any one of them, and they would be freed from their infirmities.

Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. For had they not borne a King's image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers.

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.

In Christ's time, it did not happen that the sick received healings in the streets and from a shadow. And if "no one dared join them," then how does healing occur in this case? This was the work of the One Who said: "He who believes in Me, the works that I do, he will do also, and greater works than these he will do" (Jn. 14:12).

But a multitude also hurried to Jerusalem from the neighboring cities, carrying the sick and those troubled by unclean spirits, who were all healed.

Then the high priest and all those who were with him, that is, the heretical sect of the Sadducees, rose up and were filled with jealousy.

"Having risen up," that is, being roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles: they now assault them more vigorously: and put them in the common prison; but did not forthwith bring them to trial, because they expected them ag…

"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.

"Were filled with envy" means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds.

And they laid hands on the Apostles, and they placed them in the common prison.

But in the night, an Angel of the Lord opened the doors of the prison and led them out, saying,

“Go and stand in the temple, speaking to the people all these words of life.”

And when they had heard this, they entered the temple at first light, and they were teaching. Then the high priest, and those who were with him, approached, and they called together the council and all the elders of the sons of Israel. And they sent to the prison to have them brought.

But when the attendants had arrived, and, upon opening the prison, had not found them, they returned and reported to them,

saying: “We found the prison certainly locked up with all diligence, and the guards standing before the door. But upon opening it, we found no one within.”

Then, when the magistrate of the temple and the chief priests heard these words, they were uncertain about them, as to what should happen.

But someone arrived and reported to them, “Behold, the men whom you placed in prison are in the temple, standing and teaching the people.”

Then the magistrate, with the attendants, went and brought them without force. For they were afraid of the people, lest they be stoned.

And when they had brought them, they stood them before the council. And the high priest questioned them,

Well, if they undertook to obey you, ye do well to call them to account: but if even at the very time they told you they would not obey, what account have you to call them to, what defence is there for them to make? And behold ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.

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.

But they say: "Did we not command you...?" So what if you did command? Now if the apostles had agreed with you then and decided to obey you, then your present demands would be justified; but since they said then that they would not obey, what is the point of your present demands?

and said: “We strongly order you not to teach in this name. For behold, you have filled Jerusalem with your doctrine, and you wish to bring the blood of this man upon us.”

But Peter and the Apostles responded by saying: “It is necessary to obey God, more so than men.

All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth.

See how great was the modesty of those who were questioned: for they did not answer with fierceness; since they were instructors, they were not outraged, but had pity on them, and they attempted to free them from error.

Peter, who had been corrected, later when the sad prophecy was repeated, no longer objected to death but promised he would die with him. But he could not fulfill this promise because he had not yet reached that third degree where he would love with all his strength. Taught to love with his whole soul, Peter was still weak.

The God of our fathers has raised up Jesus, whom you put to death by hanging him on a tree.

These [are the] voices of the Church from which every Church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit, and called upon the God who made heaven, and earth, an…

Then also that he whom they themselves call a mere man was both Savior and God, and God had such concern for him that he raised him from the dead. For to say that he had risen by his own power was not yet safe, in case it be thought that he was contrary to God.

There was no longer any discussion about the resurrection. But that the Lord grants remission, "both we and the Holy Spirit" are witnesses to this — the Spirit Who would in no way have descended if sins had not first been remitted.

It is he whom God has exalted at his right hand as Ruler and Savior, so as to offer repentance and the remission of sins to Israel.

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, ap…

Having therefore raised the discourse concerning the cross, and as if a pardon beyond forgiveness for those likewise deposed in a frenzy against Christ, as if engineering to unburden them of so great a weight, he says: But this one, having been dishonored by you and exalted by God, gave the spirit of repentance to Israel, and forgiveness of sins, not at all the skeptical critic…

And we are witnesses of these things, with the Holy Spirit, whom God has given to all who are obedient to him.”

Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God hath given to them that obey Him." Do you observe that they allege not only the Spirit's testimony?

And 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.

They did not say, "the Holy Spirit, whom God has given to us," but "whom God has given to those who obey Him," at once both showing humility and revealing great truths, and besides that, also declaring that the Jews themselves could have received the Spirit, because it was precisely for this reason that God allowed the apostles to be led into the court — so that the Jews too mi…

When they had heard these things, they were deeply wounded, and they were planning to put them to death.

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.

That he grants forgiveness, and we bear witness, and the Holy Spirit, which would not have come, if first the sins had not been loosened. Humility, moreover, is the nature of such a discourse. For it has not been said to us as a privilege entirely for those who love him, but to the One who imparts it, it has been given in common to all who submit to Him.

Others, listening to the apostles, were troubled, while the high priest and those with him "were cut to the heart and plotted to kill them."

But someone in the council, a Pharisee named Gamaliel, a teacher of the law honored by all the people, rose up and ordered the men to be put outside briefly.

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.

"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…

As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either.

And he said to them: “Men of Israel, you should be careful in your intentions about these men.

"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.

"Ye men of Israel take heed to yourselves." See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief.

He brings two examples and mentions not ancient events, but recent ones, because these latter are more powerful for persuasion. Therefore, pointing to them, Gamaliel said "before these days." Knowing other examples as well, he was satisfied with these two, that is, the example of Theudas and Judas the Galilean (see v.

For before these days, Theudas stepped forward, asserting himself to be someone, and a number of men, about four hundred, joined with him. But he was killed, and all who believed in him were scattered, and they were reduced to nothing.

By examples he teaches them prudence; and, by way of encouragement, mentions last the man who seduced the greatest number. And he mentions not one instance, but a second also: "for," saith the Scripture, "in the mouth of two witnesses": and yet he had it in his power to mention even three.

Then, bringing examples of those who have acted thoughtlessly in such matters and to their own ruin, he adduces Theudas and Judas the Galilean, who did not reach a favorable end for themselves. The examples are not old but recent, and many eyewitnesses to them exist. So that experience may guard against coming to a similar end, he cites these examples.

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.

After this one, Judas the Galilean stepped forward, in the days of the enrollment, and he turned the people toward himself. But he also perished, and all of them, as many as had joined with him, were dispersed.

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.

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.

During the time of Pilate's rule, it seems there occurred a revolt of the Galileans who had been carried away by the teaching of Judas the Galilean. The teaching of Judas consisted of the following. He said that no one should be called "lord," neither for the sake of honor nor for love of wisdom, and that not even the emperor should be called so.

And now therefore, I say to you, withdraw from these men and leave them alone. For if this counsel or work is of men, it will be broken.

Then what is there, he would say, to hinder you to be overthrown? For, says he, "lest haply ye be found even to fight against God." He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good.

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

Having pointed to the examples of false teachers who perished, Gamaliel advises them to think also about themselves: beware, lest in your efforts to destroy others you yourselves perish, because he who goes against what is pleasing to God destroys not his opponent, but himself. "If this enterprise and this deed is from men," then what need is there for your efforts?

Yet truly, if it is of God, you will not be able to break it, and perhaps you might be found to have fought against God.” And they agreed with him.

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).

Once more he checks them by the impossibility and the inexpediency of the thing, saying, "Lest haply ye be found even to fight against God." And he does not say, If Christ be God; but the work itself declares this. He does not pronounce upon it, either that it is "of men," or that it is "of God;" but he leaves the proof to the future.

But 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.

And calling in the Apostles, having beaten them, they warned them not to speak at all in the name of Jesus. And they dismissed them.

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.

But if they were persuaded, how were they beaten? They were persuaded to refrain from the slaughter. For this was raging wildly among the lazy. And they beat them so that they would not rashly be driven to boast and act beyond bounds.

They obeyed him because he was saying this not in the presence of the apostles. But how did the Jews beat the apostles if they obeyed him? They obeyed him in the sense that they abandoned their intention to kill them, because they had wanted this and then gave up this desire of theirs, but they beat them, satisfying their anger.

And indeed, they went forth from the presence of the council, rejoicing that they were considered worthy to suffer insult on behalf of the name of Jesus.

Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, "who bore our sins in His own body on the tree," "who did no sin, neither was guile found in His mouth," but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name's sake, let us glorify Him.

See also the apostles' devotion to the better cause. For by the afflictions by which they hoped to be subdued, they were the more exercised, so that they might proceed to a more effective and more fearless doctrine, and not in secret, but immediately even in the temple from which they had been seized, and everywhere else also, they would proclaim Christ, showing to the listener…

But let us take a look at those who may rightly boast of possessing an abundance of it. "They left the presence of the Sanhedrin glad to have had the honor of suffering humiliation for the sake of the name of Jesus." They whose gentleness remained unshaken in the face both of reproaches and blows, had surely been filled from the overflowing richness of the Spirit.

And every day, in the temple and among the houses, they did not cease to teach and to evangelize Christ Jesus.

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