Atos 5
Theophylact of Ohrid
Atos 5:1-2
Intending to narrate what happened with Ananias and Sapphira, and wishing to show that they sinned, Luke first mentions a man who acted rightly — Joses. Despite such a multitude of persons who did the same — sold their possessions and gave the money to the apostles, despite such great signs and such an abundance of grace, Ananias drew no edification from all of this and brought destruction upon himself. But what is remarkable is that the transgression was by agreement with his wife, and no one else was a witness to the sale. This is where the idea arose in this wretched man to act as he did. — Commentary on Acts
Atos 5:3
Some say that if Satan filled the heart of Ananias, then why did he suffer punishment? Because he himself was the cause of Satan filling his heart, since he himself prepared himself to receive the working of Satan and to submit himself to his power. — Commentary on Acts
Atos 5:4
And the fact that the believers brought their possessions to the apostles — was this the result of compulsion? Do we really attract you against your will? "Why have you conceived this thing in your heart?" Three miracles in one and the same case: one consisted in the fact that Peter learned what had been done in secret, another — in the fact that he discerned the mental disposition of Ananias, and the third — in the fact that Ananias lost his life by a mere command. — Commentary on Acts
Atos 5:5-6
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 sinned. The same must be said also of Sapphira, for it was not Peter who killed her, but since the transgression was the deed of both, the Judge equally punished the one and the other. For this reason Peter, as one who knew about this and always spoke by the Holy Spirit, also uttered this voice, received by him from that same Spirit. — Commentary on Acts
Atos 5:7
Three hours passed, and the wife did not learn about what had happened to her husband, and none of those present told her, because they were afraid. So, marveling at this, Luke set forth both things: both that three hours had passed, and that she entered not knowing what had happened. Notice: Peter does not call her, but rather waits for her to enter when she wishes, giving her time to voluntarily come to her senses. As for the fact that no one dared to tell her what had happened, this occurred out of fear of the teacher and out of obedience to him. — Commentary on Acts
Atos 5:8-9
Peter wanted to save her, because the husband was the instigator of the sin. That is why he gives her time to justify herself and repent. Perhaps someone will say that Peter acted cruelly toward them, but what cruelty is there? If the one who gathered wood contrary to the law was stoned (see Num. 15:32–36), then all the more should a sacrilegious person be punished, because this money was sacred. — Commentary on Acts
Atos 5:10
Why did she fall at Peter's feet? Because she was standing near him. And she was standing near him so that, if she wished to repent and confess her transgression, she could do so without being ashamed before outsiders, who would otherwise have heard her confession. They no longer take precautions, by force of the law, against touching unclean objects, but directly and without any caution touched the dead. Pay attention also to the fact that among their own the apostles are strict, but among outsiders they refrain from punishments; both are natural. The latter was necessary so that people would not think that they compel people by fear of punishment against their will to turn to the true faith, and the former was necessary so that those who had already turned to the faith and been deemed worthy of heavenly teaching and spiritual grace would not be allowed to become contemptible people and sacrilegious, and especially in the beginning, because this would have served as an occasion for the reproach of their preaching. — Commentary on Acts
Atos 5:11
Ananias and Sapphira were punished, but this served for the benefit of others. Before, although there were signs, there was no such fear. Therefore it is true that the Lord is known by the judgments He executes. — Commentary on Acts
Atos 5:12
From the time people began to fear them, Peter and the rest of the apostles performed more miracles. The apostles continued no longer in a house, but in the temple. — Commentary on Acts
Atos 5:13
Since Luke said "in Solomon's Porch," lest you wonder how the crowd permitted this, he says that "none of the rest dared join them, but the people" of the Jews "magnified" the apostles. — Commentary on Acts
Atos 5:15-16
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). From all sides, admiration for the apostles grew: from the side of those who believed, from the side of those who were healed, from the side of those who were punished, from the side of their boldness during preaching, and from the side of their virtuous and blameless life. Yes, this admiration arose not only from miracles, but also because the very life and virtues of these men were great and truly apostolic. — Commentary on Acts
Atos 5:17-18
"Were filled with envy" means that they were aroused, agitated by what was being said. Now they attack the apostles with greater ferocity, but do not immediately begin to judge them, thinking that the public prison would strike them more forcefully. Look, if you will, at how the life of the apostles unfolds. First — sorrow on account of the Ascension of Christ, then — joy on account of the descent of the Holy Spirit; again — sorrow from people who mocked them, and again joy — from the multiplication of believers and from the sign (miracle); then — sorrow again as a result of the imprisonment of Peter and John (see Acts 4:3), and again — joy as a result of their acquittal; finally now from the splendor at the appearance of the Angel in the prison and from the signs — joy, and from the high priest and from those who seized them — sorrow. Yes, their life, one might say, is such as is the life of all who live according to God. — Commentary on Acts
Atos 5:19-20
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. — Commentary on Acts
Atos 5:24
But why did the chief priests and the rest not learn immediately that the apostles had left the prison? This was so that, remaining for some time in perplexity, they might more easily be able to comprehend and understand that this was an act of Divine power. — Commentary on Acts
Atos 5:26
After this, they should have feared God, who was guarding the apostles like nestlings from their hands. And the double securing of the prison, that is, both the seal and the men, and indeed everything was sufficient to convince them that what had happened was the action of Divine power. — Commentary on Acts
Atos 5:27
But they say: "Did we not command you...?" So what if you did command? Now if the apostles had agreed with you then and decided to obey you, then your present demands would be justified; but since they said then that they would not obey, what is the point of your present demands? — Commentary on Acts
Atos 5:28
"And you want to bring upon us the blood of That Man." And even now they still think that Christ was a mere man. They say this, wishing to show by it that the prohibition was necessary for them and that they had made this decision to spare their lives, but rather they said this in order to incite the crowd against them. — Commentary on Acts
Atos 5:29
The apostles answer without harshness, both because they were teachers and because they were not angry at the Jews, but pitied them and wished to free them from delusion and pride. — Commentary on Acts
Atos 5:30-31
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. And observe how, alongside the mention of the crime, the apostles add a word about the remission of sins, showing that their deeds deserved death, but what they received, they received as from a benefactor. As for the expression "Him God exalted… as a Leader and Savior," they used it by ascribing everything to the Father, so that no one would think the Son is alien to the Father. — Commentary on Acts
Atos 5:32
They did not say, "the Holy Spirit, whom God has given to us," but "whom God has given to those who obey Him," at once both showing humility and revealing great truths, and besides that, also declaring that the Jews themselves could have received the Spirit, because it was precisely for this reason that God allowed the apostles to be led into the court — so that the Jews too might be instructed, and the apostles themselves might gain greater boldness, and all in general might receive edification. — Commentary on Acts
Atos 5:33
Others, listening to the apostles, were troubled, while the high priest and those with him "were cut to the heart and plotted to kill them." — Commentary on Acts
Atos 5:34
As for Gamaliel, he was the teacher of Paul; and it is worthy of wonder how he, being a teacher of the law and a man of discerning mind, had not yet believed up to this point. This is because Paul had not yet believed either. Pay attention to the wise adaptability of the speech — to how Gamaliel immediately struck them with fear, and so as not to give the suspicion that he shared the views of the apostles, he converses with the Jews as with people of the same convictions and does not express himself particularly harshly, but says: "consider… what you intend to do with them." — Commentary on Acts
Atos 5:35-36
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. 37), because "by the mouth of two or three witnesses" every word "is established" (Matt. 18:16). He did not say by whom they were killed, but says that all were scattered. Theudas is also mentioned by Josephus in the nineteenth book of the Antiquities, as Eusebius says in the fourth book of the Ecclesiastical History. Here are the latter's words: "During the governorship of Fadus in Judea, a certain false teacher named Theudas persuaded the people to take their possessions and follow him to the river Jordan; Theudas said that he was a prophet and claimed that he would divide the river and make it passable, and he deceived many. However, Fadus did not allow them to carry out their foolish plan, but sent a detachment of cavalry, which slew many of them and took many alive; and they cut off the head of Theudas himself and brought it to Jerusalem." — Commentary on Acts
Atos 5:37
During the time of Pilate's rule, it seems there occurred a revolt of the Galileans who had been carried away by the teaching of Judas the Galilean. The teaching of Judas consisted of the following. He said that no one should be called "lord," neither for the sake of honor nor for love of wisdom, and that not even the emperor should be called so. And many of his followers were subjected to cruel punishments because they would not call Caesar lord, and because of their teaching that no sacrifices should be offered to God other than those established in the law of Moses. Following this teaching, they forbade offering sacrifices for the welfare of the emperor and the Roman people. Pilate, naturally, grew indignant at the Galileans for this and ordered that at the time when they would be offering what they considered lawful sacrifices, they themselves should also be slain, so that the blood of those offering the sacrifices was mingled with the sacrifices being offered, as can also be seen from the Gospel of Luke (cf. Luke 13:1–3). — Commentary on Acts
Atos 5:38-39
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? And "if" it is "from God," then even with all your striving you cannot overthrow it. He did not say directly that this deed is "from God," but neither did he say that it is a human deed, because if he had said it was "from God," the high priest and those with him would have objected, and if he had said it was "from men," he would have delivered the apostles into their hands. By such a wise construction of speech, Gamaliel compels them to wait for its outcome. But notice, he did not say: "if it is not overthrown, then it is from God," but he said: "if it is from God, then it will not be overthrown." — Commentary on Acts
Atos 5:40
They obeyed him because he was saying this not in the presence of the apostles. But how did the Jews beat the apostles if they obeyed him? They obeyed him in the sense that they abandoned their intention to kill them, because they had wanted this and then gave up this desire of theirs, but they beat them, satisfying their anger. — Commentary on Acts