Acts 5 · The Lantern

Ananias and Sapphira

Now a certain man named Ananias, with Sapphira his wife, sold a property,

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 kept back from the proceeds, his wife also being aware, and having brought a certain portion he laid it at the feet of the apostles.

Peter said, however, “Ananias, why has Satan filled your heart for you to lie to the Holy Spirit and to keep back from the proceeds 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.

Remaining, was it not remaining to you? And having been sold, was it not in your own authority? Why is it that you purposed this deed 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?

Now hearing these words, Ananias, having fallen down, he breathed his last. And great fear came upon all those hearing.

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…

Having arisen then, the younger men covered him, and having carried him out they buried him.

Now it came to pass about three hours afterward, also his wife, not knowing that having come to pass, came in.

Peter replied then to her, “Tell me, if for so much you sold the land?” And she said, “Yes, for so much.”

But Peter to her: “Why is it that it was agreed together by you to test the Spirit of the Lord? Behold, the feet of those having buried your husband are at the door, and they will carry you out.”

She fell down then immediately at his feet and breathed her last. Having come in then, the young men found her dead, and having carried her out they buried her by her husband.

And great fear came upon all the church and upon all those hearing these things.

The Apostles Heal Many

Now by the hands of the apostles many signs and wonders were happening among the people. And they were all with one accord in the Colonnade of Solomon;

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.

now of the rest no one was daring to join with them, but the people were magnifying them.

Now more were added, believing in the Lord, multitudes both of men and women,

so as even to bring out the sick into the streets and to put them on cots and mats, that when Peter is coming, at least the shadow shall envelop some of them.

"Insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them." For Peter was the wonderful one, and he to whom they more gave heed both because of his public harangue, the first and the second and the third, and because of the miracle; for he it was that…

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).

Now also the multitude from the surrounding cities were coming together to Jerusalem, bringing the sick and those being tormented by unclean spirits, who were all healed.

The Apostles Arrested and Freed

Having risen up, however, the high priest and all those with him — which is being the sect of the Sadducees — 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 the hands on the apostles and put them in the public jail.

But an angel of the Lord, having opened the doors of the prison during night, and having brought them out, then said,

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.

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.

The Angel of the Lord by night opened the prison doors. The Angel led them out both for their joy and for the benefit of the Jews.

“Go, and having stood, speak in the temple to the people all the declarations of this life.”

Now having heard, they entered at the dawn into the temple and were teaching. Now having come, the high priest and those with him called together the Council, even all the Senate of the sons of Israel, and sent to the prison house to bring them.

But the officers, having come, did not find them in the prison; and having returned they reported back,

saying that “The prison house we found shut with all security and the guards standing before the doors, but having opened them, inside we found no one.”

The Apostles before the Sanhedrin

Now when they heard these words, both the captain of the temple and the chief priests were perplexed concerning them, what this would be.

Having come then, a certain one reported to them that “Behold, the men whom you put in the prison are standing in the temple and teaching the people!”

Then having gone, the captain with the officers was bringing them not with force, for they were afraid of the people, lest they may be stoned.

Having brought them then, they set them in the Council. And the high priest asked 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?

saying, “Did we not by a charge command you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring upon us the blood of this man.”

Answering, however, Peter and the apostles said, “It is necessary to obey God rather 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 raised up Jesus, whom you yourselves killed, having hanged 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.

Him God exalted as Prince and Savior by His right hand, to give repentance to Israel and forgiveness of sins.

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 ourselves are witnesses of these declarations, and also the Holy Spirit, whom God has given to those obeying Him.”

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

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…

Gamaliel’s Advice

And having heard, they felt cut up and were desiring to execute them.

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."

Having risen up, however, a certain man in the Council, a Pharisee named Gamaliel, a teacher of the law honored by all the people, he commanded them to put the men outside for a short while,

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, Israelites, take heed to yourselves with these men, what you are about to do.

"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 rose up Theudas, affirming himself to be somebody, to whom were joined a number of men, about four hundred; who was executed, and all as many as were persuaded by him, they were dispersed and it came 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 man rose up Judas the Galilean in the days of the registration, and drew away people after him. And he perished, and all as many as were persuaded by him were scattered.

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 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.

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 I say to you, withdraw from these men and release them, for if this plan or this work shall be from men, it will be overthrown;

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?

but if it is from God, you will not be able to overthrow them — otherwise you shall be found also fighting against God.”

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.

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.

And they were persuaded by him; and having called in the apostles, having beaten them, they commanded them not to speak in the name of Jesus, and released 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.

They indeed therefore were departing rejoicing from the presence of the Council, that they had been counted worthy to suffer dishonor for the Name;

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 in house they were not ceasing teaching and evangelising that the Christ is Jesus.