The judgment of God upon Ananias and Saphira. The apostles are cast into prison.
Ananias and his vvife Saphîra, for their sacrilege, at Peters word fall downe dead, to the great terrour of the rest. 12 By the Apostles miracles, not onely the number, but also their faith so increaseth, that they seeke in the streates to the very shadow of Peter, the townes also about bringing their diseased to Hierusalem. 17 The Rulers againe oppose them selues, but in vaine. 19 For out of prison an Angel deliuereth them, bidding them preach openly to al: 27 and in their Councel Peter is nothing afraid of their bigge wordes: 34 Yea Gamaliel being one of them selues casteth a doubt among them, lest the matter be of God, and therfore impossible to be dissolued. 40 Finally, the Apostles being scourged by them, count it an honour, and cease no day from preaching.
1But a certain man named Ananias, with Saphira his wife, sold a piece of land,Ma un cert'uomo detto Anania con Saffira, sua moglie vendè un podere,BVT a certaine man named Ananias, vvith Saphîra his vvife sold a peece of land,Vir autem quidam nomine Ananias, cum Saphira uxore suo vendidit agrum, 2And by fraud kept back part of the price of the land, his wife being privy thereunto: and bringing a certain part of it, laid it at the feet of the apostles.E d'accordo con sua moglie ritenne del prezzo: e portandone una tal qual porzione, la pose a' piedi degli Apostoli.and defrauded of the price of the land, his vvife being priuie thereto: and bringing a certaine portion, laide it at the feete of the Apostles.et fraudavit de pretio agri, conscia uxore sua: et afferens partem quamdam, ad pedes Apostolorum posuit. 3But Peter said: Ananias, why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost and by fraud keep part of the price of the land?E Pietro disse: Anania, come mai satana tentò il cuor tuo a mentire allo Spirito santo, e ritenere del prezzo del podere?And Peter said, Ananias, vvhy hath Satan tempted thy hart, that thou shouldest lie to the holy Ghost, and defraude of the price of the land?Dixit autem Petrus: Anania, cur tentavit Satanas cor tuum, mentiri te Spiritui Sancto, et fraudare de pretio agri ? 4Whilst it remained, did it not remain to thee? And after it was sold, was it not in thy power? Why hast thou conceived this thing in thy heart? Thou hast not lied to men, but to God.Non è egli vero, che conservandolo stava per te, e venduto era in tuo potere? Per qual motivo ti sei messa in cuore tal cosa? Non hai mentito agli uomini, ma a Dio.Remaining, did it not remaine to thee: and being sold, vvas it not in thy povver? Vvhy hast thou put this thing in thy hart? Thou hast not lied to men, but to God.nonne manens tibi manebat, et venundatum in tua erat potestate ? quare posuisti in corde tuo hanc rem ? non es mentitus hominibus, sed Deo. 5And Ananias, hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard it.Udite, che ebbe Anania queste parole, cadde, e spirò. E gran timore entrò in tutti quei, che udirono.And Ananias hearing these vvordes, fel dovvne, and gaue vp the ghost. And there came great feare vpon al that heard it.Audiens autem Ananias hæc verba, cecidit, et expiravit. Et factus est timor magnus super omnes qui audierunt.
6And the young men rising up, removed him, and carrying him out, buried him.E si mosser de' giovani, e quindi lo tolsero, e portaronlo a seppellire.And yong men rising vp, remoued him, and bearing him forth buried him.Surgentes autem juvenes amoverunt eum, et efferentes sepelierunt. 7And it was about the space of three hours after, when his wife, not knowing what had happened, came in.Era trascorso lo spazio di circa tre ore, quando la di lui moglie non informata del successo arrivò.And it vvas the space as it vvere of three houres, and his vvife, not knovving vvhat vvas chaunced, came in.Factum est autem quasi horarum trium spatium, et uxor ipsius, nesciens quod factum fuerat, introivit. 8And Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much.E Pietro le disse: Dimmi o Donna, avete voi venduto il podere per il tal prezzo? Ed ella disse: così appunto.And Peter ansvvered her, Tel me vvoman, vvhether did you sel the land for so much? But she said, Yea, for so much.Dixit autem ei Petrus: Dic mihi mulier, si tanti agrum vendidistis ? At illa dixit: Etiam tanti. 9And Peter said unto her: Why have you agreed together to tempt the spirit of the Lord? Behold the feet of them who have buried thy husband are at the door: and they shall carry thee out,E Pietro a lei: per qual motivo vi siete accordati a tentare lo spirito del Signore? Ecco, sono alla soglia i piedi di coloro, che hanno data sepoltura a tuo marito, e ti porteranno fuori.And Peter vnto her, Vvhy haue you agreed together to tempt the Spirit of our Lord? Behold, their feete that haue buried thy husband, at the doore, and they shal beare thee forth.Petrus autem ad eam: Quid utique convenit vobis tentare Spiritum Domini ? Ecce pedes eorum qui sepelierunt virum tuum ad ostium, et efferent te. 10Immediately, she fell down before his feet and gave up the ghost. And the young men coming in found her dead: and carried her out and buried her by her husband.E immantinenti ella cadde a' suoi piedi, e spirò. Ed entrati que' giovani trovaron la morta, e la portarono a seppellire accanto a suo marito.Forthvvith she fel before his feete, and gaue vp the ghost. And the yong men going in, found her dead: and caried her forth, and buried her by her husband.Confestim cecidit ante pedes ejus, et expiravit. Intrantes autem juvenes invenerunt illam mortuam: et extulerunt, et sepelierunt ad virum suum. 11And there came great fear upon the whole church and upon all that heard these things.E gran timore ne nacque in tutta la chiesa, e in tutti coloro, che udirono tali cose.And there fel great feare in the vvhole Church, and vpon al that heard these things.Et factus est timor magnus in universa ecclesia, et in omnes qui audierunt hæc.
12And 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.E molti segni, e prodigj faceansi nel popolo per le mani degli Apostoli. E se ne stavano tutti d'accordo nel portico di Salomone.And by the handes of the Apostles vvere many signes and vvonders done among the people. And they vvere al vvith one accord in Salomons porche.Per manus autem Apostolorum fiebant signa et prodigia multa in plebe. Et erant unanimiter omnes in porticu Salomonis. 13But of the rest no man durst join himself unto them: but the people magnified them.Degli altri poi nissuno ardiva di affratellarsi con essi: ma il popolo li celebrava.But of the rest none durst ioyne them selues vnto them: but the people magnified them.Ceterorum autem nemo audebat se conjungere illis: sed magnificabat eos populus. 14And the multitude of men and women who believed in the Lord was more increased:E più e più cresceva la moltitudine di que', che credevano nel Signore, uomini, e donne.And the multitude of men and vvomen that beleeued in our Lord, vvas more increased:Magis autem augebatur credentium in Domino multitudo virorum ac mulierum, 15Insomuch that they brought forth the sick into the streets and laid them on beds and couches, that, when Peter came, his shadow at the least might overshadow any of them and they might be delivered from their infirmities.Talmente che portavano fuori nelle piazze i malati, e li mettevano sopra letti, e strapunti, affinchè, passando Pietro, l'ombra almeno di lui adombrasse alcuno di essi, e fosser liberati dalle loro infermità.so that they did bring forth the sicke into the streates, and laid them in beddes and couches, that vvhen Peter came, his shadovv at the least might ouer shadovv any of them, and they all might be deliuered from their infirmities.ita ut in plateas ejicerent infirmos, et ponerent in lectulis et grabatis, ut, veniente Petro, saltem umbra illius obumbraret quemquam illorum, et liberarentur ab infirmitatibus suis. 16And there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons and such as were troubled with unclean spirits: who were all healed.Concorreva eziandio a Gerusalemme molta gente dalle vicine città, portando de' malati, e vessati dagli spiriti immondi: i quali erano tutti quanti risanati.And there ranne together vnto Hierusalem the multitude also of the cities adioyning, bringing sicke persons and such as vvere vexed of vncleane spirits: vvho vvere al cured.Concurrebat autem et multitudo vicinarum civitatum Jerusalem, afferentes ægros, et vexatos a spiritibus immundis: qui curabantur omnes.
17Then the high priest rising up, and all they that were with him (which is the heresy of the Sadducees) were filled with envy.Ma esacerbato il principe de' sacerdoti, e tutti quelli del suo partito (che è la setta de' Sadducei) si riempiron di zelo.And the high priest rising vp, and al that vvere vvith him, vvhich is the heresie of the Sadduces, vvere replenished vvith zeale:Exsurgens autem princeps sacerdotum, et omnes qui cum illo erant (quæ est hæresis sadducæorum), repleti sunt zelo: 18And they laid hands on the apostles and put them in the common prison.E messer le mani addosso agli Apostoli, e li poser nella pubblica prigione.laid hands vpon the Apostles, and put them in the common prison.et injecerunt manus in Apostolos, et posuerunt eos in custodia publica. 19But an angel of the Lord by night, opening the doors of the prison and leading them out, said:Ma l'Angelo del Signore di notte tempo aprì le porte della prigione, e condottili fuora, disse:But an Angel of our Lord by night opening the gates of the prison, & leading them forth, said,Angelus autem Domini per noctem aperiens januas carceris, et educens eos, dixit: 20Go, and standing speak in the temple to the people all the words of this life.Andate, e statevi nel tempio a predicare al popolo tutte le parole di questa scienza di vita.Goe: and standing speake in the temple to the people al the vvordes of this life.Ite, et stantes loquimini in templo plebi omnia verba vitæ hujus. 21Who having heard this, early in the morning, entered into the temple and taught. And the high priest coming, and they that were with him, called together the council and all the ancients of the children of Israel: and they sent to the prison to have them brought.Ed essi udito questo entrarono sul far dell'alba nel tempio, ed insegnavano. Ma venuto il principe de' sacerdoti, e quelli del suo partito, convocarono il sinedrio, e tutti i seniori de' figliuoli d'Israele: e mandarono alla prigione, perché gli fosser condotti davanti.Vvho hauing heard this, early in the morning entred into the temple, and taught. And the high priest comming, and they that vvere vvith him, called together the Councel & al the auncients of the children of Israël: and they sent to the prison that they might be brought.Qui cum audissent, intraverunt diluculo in templum, et docebant. Adveniens autem princeps sacerdotum, et qui cum eo erant, convocaverunt concilium, et omnes seniores filiorum Israël: et miserunt ad carcerem ut adducerentur. 22But when the ministers came and opening the prison found them not there, they returned and told,E andati i ministri, e aperta la prigione non li trovando, tornarono in dietro a recar questa nuova,But vvhen the ministers vvere come, and opening the prison, found them not: returning they told,Cum autem venissent ministri, et aperto carcere non invenissent illos, reversi nuntiaverunt, 23Saying: The prison indeed we found shut with all diligence, and the keepers standing before the doors; but opening it, we found no man within.Dicendo: quanto alla prigione l'abbiamo trovata chiusa con tutta puntualità, e le guardie fuori in piedi alle porte: ma apertala niuno vi abbiamo trovato dentro.saying, The prison truely vve found shut vvith al diligence, and the keepers standing before the gates: but opening it, vve found no man vvithin.dicentes: Carcerem quidem invenimus clausum cum omni diligentia, et custodes stantes ante januas: aperientes autem neminem intus invenimus.
24Now when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.Udite tali parole, il prefetto del tempio, e i principi de' sacerdoti stavan, perplessi, dove queste cose andassero a finire.And as soone as the Magistrate of the temple and the cheefe priests heard these vvordes, they vvere in doubt of them, vvhat vvould befall.Ut autem audierunt hos sermones magistratus templi et principes sacerdotum, ambigebant de illis quidnam fieret. 25But one came and told them: Behold, the men whom you put in prison are in the temple, standing and teaching the people.Ma sopraggiunse chi diede lor questo avviso: ecco che quegli uomini, che furon messi da voi in prigione, stanno arditamente nel tempio, e insegnano al popolo.And there came a certaine man and told them, That the men, loe, vvhich you did put in prison, are in the temple standing, and teaching the people.Adveniens autem quidam, nuntiavit eis: Quia ecce viri quos posuistis in carcerem, sunt in templo, stantes et docentes populum. 26Then went the officer with the ministers and brought them without violence: for they feared the people, lest they should be stoned.Allora andò il magistrato con i ministri, e li menò via, non con violenza: imperocché temevan di non esser lapidati dal popolo.Then vvent the Magistrate vvith the ministers, and brought them vvithout force, for they feared the people lest they should be stoned.Tunc abiit magistratus cum ministris, et adduxit illos sine vi: timebant enim populum ne lapidarentur. 27And when they had brought them, they set them before the council. And the high priest asked them,E li condussero, e presentarono al consiglio: e il sommo sacerdote gl'interrogò,And vvhen they had brought them, they set them in the Councel. And the high priest asked them,Et cum adduxissent illos, statuerunt in concilio: et interrogavit eos princeps sacerdotum, 28Saying: Commanding, we commanded you that you should not teach in this name. And behold, you have filled Jerusalem with your doctrine: and you have a mind to bring the blood of this man upon us.Dicendo: noi vi abbiamo strettamente ordinato di non insegnare in quel nome: ed ecco, che avete riempito Gerusalemme della vostra dottrina: e volete renderci responsabili del sangue di quell'uomo.saying, Commaunding vve commaunded you that you should not teach in this name: and behold you haue filled Hierusalem vvith your doctrine, and you vvil bring vpon vs the bloud of this man.dicens: Præcipiendo præcepimus vobis ne doceretis in nomine isto, et ecce replestis Jerusalem doctrina vestra: et vultis inducere super nos sanguinem hominis istius.
29But Peter and the apostles answering, said: We ought to obey God rather than men.Rispose Pietro, e gli Apostoli, e dissero: bisogna ubbidire a Dio piuttosto, che agli uomini.But Peter ansvvering and the Apostles, said, God must be obeied, rather then men.Respondens autem Petrus et Apostoli, dixerunt: Obedire oportet Deo magis quam hominibus. 30The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.Il Dio de' padri nostri ha risuscitato Gesù, cui voi uccideste, appesolo ad un legno.The God of our Fathers hath raised vp IESVS, vvhom you did kil, hanging him vpon a tree.Deus patrum nostrorum suscitavit Jesum, quem vos interemistis, suspendentes in ligno. 31Him hath God exalted with his right hand, to be Prince and Saviour, to give repentance to Israel and remission of sins.Questo principe, e salvatore lo esaltò Iddio colla sua destra per dare ad Israele la penitenza, e la remissione de' peccati.This Prince and Sauiour God hath exalted vvith his right hand, to giue repentance to Israël, and remission of sinnes.Hunc principem et salvatorem Deus exaltavit dextera sua ad dandam pœnitentiam Israëli, et remissionem peccatorum: 32And we are witnesses of these things: and the Holy Ghost, whom God hath given to all that obey him.E noi siamo testimoni di queste cose, ed anche lo spirito santo dato da Dio a tutti quelli che a lui ubbidiscono.and vve are vvitnesses of these vvordes, and the holy Ghost, vvhom God hath giuen to al that obey him.et nos sumus testes horum verborum, et Spiritus Sanctus, quem dedit Deus omnibus obedientibus sibi. 33When they had heard these things, they were cut to the heart: and they thought to put them to death.Quelli, udite tali cose, smaniavano, e trattavan di mettergli a morte.Vvhen they had heard these things, it cut them to the hart, and they consulted to kil them.Hæc cum audissent, dissecabantur, et cogitabant interficere illos. 34But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.Ma levatosi su uno del consiglio chiamato Gamaliele, Fariseo, dottor della legge, rispettato da tutto il popolo, ordinò di metter fuora per un po' di tempo quegli uomini,But one in the Councel rising vp, a Pharisee named Gamaliel, a doctor of lavv honorable to al the people, commaunded the men to be put forth a vvhile.Surgens autem quidam in concilio pharisæus, nomine Gamaliel, legis doctor, honorabilis universæ plebi, jussit foras ad breve homines fieri,
35And he said to them: Ye men of Israel, take heed to yourselves what you intend to do, as touching these men.E disse loro: uomini Israeliti, badate bene a quel, che siete per fare riguardo a questi uomini.and he said to them, Ye men of Israël, take heede to your selues touching these men vvhat you meane to doe.dixitque ad illos: Viri Israëlitæ, attendite vobis super hominibus istis quid acturi sitis. 36For before these days rose up Theodas, affirming himself to be somebody, to whom a number of men, about four hundred, joined themselves. Who was slain: and all that believed him were scattered and brought to nothing.Imperocché prima di questi giorni scappò fuori Teoda, dicente, se essere qualche cosa, col quale si associò un numero di circa quattrocento uomini, il quale fu ucciso: e tutti quelli, che gli credevano, furon dispersi e ridotti a niente.For before these daies there rose Theódas, saying he vvas some body, to vvhom consented a numbre of men about foure hundred, vvho vvas slaine: and al that beleeued him, vvere dispersed, and brought to nothing.Ante hos enim dies extitit Theodas, dicens se esse aliquem, cui consensit numerus virorum circiter quadringentorum: qui occisus est, et omnes qui credebant ei, dissipati sunt, et redacti ad nihilum. 37After this man, rose up Judas of Galilee, in the days of the enrolling, and drew away the people after him. He also perished: and all, even as many as consented to him, were dispersed.Dopo questo scappò fuori Giuda il Galileo nel tempo della descrizione, e si tirò dietro il popolo, ed egli ancora perì: e furono dissipati tutti quanti i suoi seguaci.After this fellovv there rose Iudas of Galilee in the daies of the Enrolling, and drevv avvay the people after him, and he perished: and as many as euer consented to him, vvere dispersed.Post hunc extitit Judas Galilæus in diebus professionis, et avertit populum post se: et ipse periit, et omnes quotquot consenserunt ei, dispersi sunt. 38And now, therefore, I say to you: Refrain from these men and let them alone. For if this council or this work be of men, it will come to nought:E adesso io dico a voi, non toccate questi uomini, e lasciateli fare: conciossiachè se questo pensiero, o questa opera viene dagli uomini, sarà disfatta.And novv therfore I say to you, depart from these men and let them alone: for if this counsel or vvorke be of men, it vvil be dissolued:Et nunc itaque dico vobis, discedite ab hominibus istis, et sinite illos: quoniam si est ex hominibus consilium hoc aut opus, dissolvetur:
39But if it be of God, you cannot overthrow it, lest perhaps you be found even to fight against God. And they consented to him.Se poi ell'è da Dio, non potrete disfarla: che non sembri che fate guerra anche a Dio. E approvarono il suo parere.but if it be of God, you are not able to dissolue them', lest perhaps you be found to resist God also. And they consented to him.si vero ex Deo est, non poteritis dissolvere illud, ne forte et Deo repugnare inveniamini. Consenserunt autem illi. 40And calling in the apostles, after they had scourged them, they charged them that they should not speak at all in the name of Jesus. And they dismissed them.E chiamati gli Apostoli, battuti che gli ebbero, intimaron loro di non parlare né punto né poco nel nome di Gesù, e li rilasciarono.And calling in the Apostles, after they had scourged them, they charged them that they should not speake in the name of IESVS, and dimissed them.Et convocantes Apostolos, cæsis denuntiaverunt ne omnino loquerentur in nomine Jesu, et dimiserunt eos. 41And they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus.Ed essi se ne andavan contenti dal cospetto del consiglio, per essere stati fatti degni di patir contumelia pel nome di Gesù.And they vvent from the sight of the councel reioycing, because they vvere accounted vvorthy to suffer reproche for the name of IESVS.Et illi quidem ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati. 42And every day they ceased not, in the temple and from house to house, to teach and preach Christ Jesus.E ogni di non cessavano e nel tempio, e per le case d'insegnare, e di evangelizzare Gesù Cristo.And euery day they ceased not in the temple and from house to house to teach and euangelize Christ IESVS.Omni autem die non cessabant in templo et circa domos, docentes et evangelizantes Christum Jesum.
5:1
about the year A.D. 33.
It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. I. de instit. Monac.; St. Cyprian, lib. 1:ad Quir. etc.
For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties.
5:2
Witham
By fraud kept part.[Ver. 2. Defraudavit, enosphisato. Intervertit aliquid de pretio. St. Augustine, serm. xxvii. de verbis apostoli. Sacrilegii damnatur, et fraudis. See St. Chrysostom, hom xii. in Acta.] Ananias, and his wife Saphira, had made a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a sacrilegious fraud, and St. Chrysostom, a theft of what was already made sacred to God. (Witham)
5:3
Witham
Why hath Satan tempted thy heart?[Ver. 3. Tentavit. In all Greek copies at present, eplerosen. But St. Epiphanius, Haer. lix. p. 500. reads epeirasen.] The present Greek copies, filled thy heart. (Witham)
5:4
Did it not remain to thee? That is, no one forced thee to make such a promise.
Witham
And being sold, was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. Thou hast not lied to men, but to God, by lying to the Holy Ghost. (Witham)
Menochius
Thou hast not lied to men, only and principally, but to God also; for he had also lied to Peter, and the other apostles. (Menochius)
Serm. X. de diversis
"If it displeased God," says St. Augustine, "to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! ... let not such persons think to be condemned to corporal death, but to everlasting fire." (Serm. X. de diversis.)
St. Gregory, on this same subject, says: "Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God." (lib. 1:ep. 33.)
5:5
Witham
Ananias ... fell down and gave up the ghost. St. Augustine says,[Ver. 5. See St. Augustine, lib. III. cont. Parmen. ch. I. p. 56. tom. 9. nov. Ed.] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that St. Peter, and the apostles, had the gift of prophecy. (Witham)
Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53.
St. Augustine
Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. ... There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. but the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with St. Augustine, "I can believe that God spared them after this life, for his mercy is great. ... They were stricken with the scourge of death, that they might not be subject to eternal punishment." (St. Augustine, Serm. cxlviii. olim. 10. et in Parmen.)
Haydock
St. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. (Haydock)
Calmet
It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, etc. to prevent the effects of bad example. (Calmet)
5:7
St. Chrysostom
Not knowing. Because no one durst tell her; so much did they honour, fear, and obey St. Peter. (St. Chrysostom, hom. xii.)
She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. (oecumenius)
5:8
Witham
Yea, for so much. That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had before happened to her husband. (Witham)
5:12
Calmet
Solomon's porch. This was outside of the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet)
5:13
Witham
Of the rest, no one durst join himself to them. That is, none of those that did not believe: yet the people praised them, and the number of the faithful increased. (Witham)
5:15
On ... couches, meaner beds for the poorer sort.
Witham
That Peter's shadow, etc. Thus was partly fulfilled what Christ had foretold, (John 14:12.) that his disciples should do even greater miracles than he had done. (Witham)
St. Ambrose compares with these miracles wrought by St. Peter's shadow, those which the linen cloths, that had touched the relics of the holy martyrs, also wrought. (Epis. liv.) Si inanis quaedam species vacuae imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis sacris impressa membris vincula passionis? If the empty appearance of an unsubstantial shadow possessed the power of giving health, how much more efficacy must the chains of the martyrs have drawn from the holy members, which they bound?
St. Augustine
In appendice operum. (St. Augustine, serm. cciii.)
Serm. xxxix. de sanctis
St Augustine, speaking of the miracle performed by the saints now reigning in heaven, says: "If the shadow of Peter's body could afford help, how much more now the fulness of his power? And if then a certain little wind of him, passing by, did profit them that humbly asked, how much more the grace of him, now being permanent and remaining?" (Serm. xxxix. de sanctis.)
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Witham
Then went the magistrate;[Ver. 26. Magistratus, o strategos.] which by the Greek was a military officer. But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim. (Witham)
Menochius
Without violence. They persuaded them to appear willingly before the sanhedrim, thinking, perhaps, moreover, that they could not bind them, whom the walls of the prison could not confine. The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country. (Menochius)
Ven. Bede
O Jews! who do you shut your eyes against the light? why so blindly mad? You say the apostles took Christ from the tomb. Tell me, then, who stole the apostles from under your locks and bolts? Who conveyed them from your prison through the midst of your guards, without alarming them? Shall the evidence of the miracle serve only to make you the less open to conviction? (Ven. Bede; Denis the Carthusian)
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Commanding, we commanded you. That is, charged you severely.
Witham
You have a mind to bring the blood of this man upon us. You will make us pass for guilty of the murder of the Messias. (Witham)
5:29
Witham
Peter answered boldly, We ought to obey God, rather than men. And withal adds, that God had raised from death Jesus, the Prince and Saviour of mankind, by whose merits all might find repentance, and forgiveness of their sins; that they were witnesses of his resurrection, etc. (Witham)
5:33
Witham
They were cut to the heart;[Ver. 33. Dissecabantur. dieprionto; which Arias Montanus translates furebant.] exasperated to fury and madness, and were for killing them. (Witham)
5:34
Witham
Gamaliel. He that had been St. Paul's master, according to St. Chrysostom, advised them to forbear, and do nothing rashly. [Ver. 38.] Meddle not with these men; literally, go from them.[Ver. 34. [Ver. 38.] Discedite ab istis. apostete.] For, saith he, if this be the work of men only, it will soon fall to nothing; but if it be from God, you cannot hinder it, and you will only make yourselves guilty, by resisting the designs of God. They consented to him, so far as not to put them to death; but they made them be scourged, which they rejoiced at; and they dismissed them with reiterated threats. (Witham)
Tirinus
Gamaliel was the master of St. Paul, Barnabas, Stephen, and others, and favoured the Christians. St. Clement and Ven. Bede think he was then a Christian, but concealed his conversion at the instigation of the apostles, that he might have an opportunity of defending Christ in the council. He afterwards professed his faith publicly, and was canonized with is son Abibas. See Baronius, 3d of Aug. (Tirinus)
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Time, and the evident success of Christ's Church, prove it to be of God. No violence of the Jews, no persecution of heathen princes, no attempts of domestic adversaries, heretics, schismatics, or evil livers, have been able to prevail against it. Men of superior abilities have made violent attacks against it; their memory, and that of their disciples, has either been buried and forgotten, or liveth only in malediction and infamy. Let, then, no Catholic be dispirited, because modern heresies continue; Arian and other heresies have continued much longer, have been more powerfully supported by temporal power, and yet have come to nothing. The Catholic religion was the first, and it will be the last religion.
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Haydock
Rejoicing. The joy of the apostles on the present occasion, is one of the greatest of miracles. Only the yoke of Jesus could make this sweet. But so the faithful servants of God have always found it. In tribulation, they abounded in inward peace and joy, which made them insensible of their exterior sufferings. (Haydock)
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2. Defrauded.) Aug. ser. 9 in append. de diuersis tom. 10. In that (saith S. Augustine) he withdrew any part of that which he promised, he was guilty at once, both of sacrilege, and of fraude, of sacrilege, because he robbed God of that which was his by promes: Sacrilege. of fraude, in that he withheld of the whole gift, a peece. Let now the Heretikes come, and say it was for lying or hypocrisie onely that this facte was condemned: because they be loth to haue sacrilege counted any such sinne, who haue taught men not onely to take away from God some peece of that or al that them selues gaue, but plainly to spoile & apply to them selues al that other men gaue.
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3. Peter said.) S. Peter (as you see here) without mans relation knew this fraude and the cogitations of Ananias, Excōmunicatiō ioyned vvith corporal painer. and as head of the College and of the whole Church against which this robbery was committed, executed this heauy sentence of Excommunication both against him, and his wife consenting to the Sacrilege. 〈◊〉 it was excommunication by S. Augustines judgement, (li. 5. cont. ep. Parm. c. 1 to. 7) and had this corporal miraculous death ioyned withal, as the Excommunication that S. Paul gaue out against the incestuous and others, 1 Cor. 5. had the corporal vexation of Satan incident vnto it.
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4. In thy povver.) If is displeased God (saith S. Augustine) to vvithdravv of the money vvhich they had vovved to God, Vow of Chastitie, & the breache thereof. hovv is he angry vvhen chastitie is vovved and is not performed? for to such may be said that vvhich S. Peter said of the money: Thy virginitie remaining did it not remaine to thee, and before thou didst vovv, vvas it not in thine ovvne power? for, whosoeuer haue vowed such things and haue not paied them, let them not thinke to be condemned to corporal deaths, but to euerlasting fire. August. Ser. 10. de diuersis. Greg. li. •. ep. 13. And S. Gregorie to the same purpose writeth thus, Ananias had vovved money to God, vvhich aftervvard ouercome vvith diuelish persuasion he vvithdravv: but vvith vvhat death he vvas punished, thou knovvest. If then he vvere vvorthy of that death, who tooke avvay the money that he had giuen to God, consider vvhat great peril in Gods iudgment thou shalt be vvorthy of, vvhich hast vvithdravven, not money, but thy self from almighty God, to vvhom thou hadst vovved thy self vnder the habits or vveede of a Monke.
4. Not to men, but) To take from the Church or from the Gouernours thereof, things dedicated to their vse and the seruice of God, or to lie vnto Gods Ministers, is so iudged of before God, as if the lie were made, and the fraude done to the Holy Ghost him self, who is the Churches President and Protector.
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Herevpon rose great reuerence, awe, and feare of the vulgar Christians toward the holy Apostles, for an example to al Christian people how to behaue thē selues toward their Bishops and Priests.
In the liturgy The Epistle vpō Imber wenesday in whitson-weeke. And within the octaue, & in a votiue of SS. Peter and Paul.
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15. His shadovv.) Peters shadow & intercession. Specially they sought to Peter the cheefe of al, who not onely by touching, as the other, but by his very shadow cured al diseases, wherevpon S. Augustine faith, If then the shadow of his body could helpe, how much more now the fulnes of power? And if thē a certaine litle vvind of him passing by did profite them that humbly asked, how much more the grace of him now being permanent & remaining? Ser. 29 de Sanctis, speaking of the miracles done by the Saincts now reigning in heauen.
Peters shadow.
5:19
An Angel leadeth them out of prison.
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Concordance Act. 4, 18.
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Theudas.
5:39
Time, and the euident successe of Christes Church and religion, proue it to be of God: no violence of the Iewes, no persecution of the Heathen Princes, no endeuour of domestical Aduersaries, heretikes, Schismatikes, or il liuers, p•uailīg against it, as on the other side, many attempts haue been made by Arius Macedonius, Nestorius, Luther, & the like, who thought them selues some body: but after they had plaied their partes a while, their memory is buried, or liueth only in maledictiō & infamie, & their scholers come to naught Therfore let no Cath. man be scandalized that this heresie holdeth vp for a time. For the Arians & some others florished much lōger thē these, and were better supported by Princes and learning, & yet had an end.
it,
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Tertullian † AD 220 On Modesty 21
… 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
St Ambrose of Milan † AD 397 Concerning Repentance 2.9
82. Ananias was poor, when after selling his land he brought the money to the apostles, and was not able with it to pay his debt, but involved himself the more.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… “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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 28
… in respect of those of their own body (they used severity), and with good reason, but in dealing with those without, not so; that (the obedience of faith) might not seem to be matter of compulsion and fear. It is a proof of his blindness, his “seeking some to lead him by the hand.” (
St Jerome † AD 420 The Letters of St. Jerome 109.3
… I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira,
St Jerome † AD 420 The Letters of St. Jerome 118.4
… I will even go farther and say: keep back nothing for yourself because you fear to be some day poor, lest by so doing you share the condemnation of Ananias and Sapphira;
St Jerome † AD 420 The Letters of St. Jerome 130.14
… 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 towards them but as a warning to others.
Early Popes (Pseudo-Isidorian Decretals) Of the persons by whom, and the uses for which, ecclesiastical property should be managed, and of the invaders thereof 1
… Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 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. And great fear came upon all the Church, and upon as many as heard these things.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.11
74. What is clearer, however, on this point than the case of Ananias? He acted falsely as regards the price he got for his land, for he sold it and laid at the apostles’ feet part of the price, pretending it was the whole amount.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.34
… ix. 10 ). By the witness of the Gospel thou knowest that divine severity accuses us for idle talk, and demands a strict account of an unprofitable word ( Matth. xii. 36 ). Consider, then, what it will do for perverse doing, if in its judgment it reprobates some for talking. Ananias had vowed money to God (
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.31
… 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.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
17. Peter was not with Ananias and Sapphira when they sold their possessions, but he was present by the Spirit; Why , he says, hath Satan filled thine heart to lie to the Holy Ghost
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 32
XXX. They who say and teach these things, and moreover call Him another Paraclete in the sense of another God, who know that blasphemy against Him alone cannot be forgiven, and who branded with such fearful infamy Ananias and Sapphira for having lied to the Holy Ghost, what do you think of these men?
St Gregory of Nyssa † AD 395 On 'Not Three Gods.' 1
… for it says, “Jesus, seeing their thoughts .” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
59. Receive now the saying of the Lord, that the same is the Holy Spirit Who is the Spirit of Truth, for you read in the end of this book: “Receive the Holy Spirit.” And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: “Ananias, why has it seemed good to thee to tempt and to lie to the Holy Spirit?”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.9
… “Ananias, why hath Satan filled thine heart to lie to the Holy Spirit, and to deal fraudulently concerning the price of the field? While it remained did it not continue thine own, and when sold was it not in thy power? Why hast thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… v. 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 hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?” (
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.48
… Whence Peter, after saying to a man, "Thou hast dared to lie to the Holy Ghost," immediately went on to add what was the nature of the Holy Ghost, saying, "Thou hast not lied unto men, but unto God."
John Cassian † AD 435 The Conferences of John Cassian 1.19
… as when the evangelist tells us: “And when supper was ended, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray” the Lord: and again also “after the sop,” he says, “Satan entered into him.” Peter also says to Ananias: “Why hath Satan tempted thine heart, to lie to the Holy Ghost?”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
… Why , he says, hath Satan filled thine heart to lie to the Holy Ghost ? There was no accuser; there was no witness; whence knew he what had happened? 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
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.13
… For that death as well as grief takes away sin, is evident, in the first place, from the case of the martyrs; and it is plain too from what Paul saith to those who had sinned, speaking on this wise, “For this cause many are weak and sickly among you, and many sleep.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… “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?” ( v. 3 .) Observe even in this, a great miracle performed, greater far than the former. “Whiles it remained,” says he, “was it not thine own? and after it was sold, was it not in thine own power?” (
St Jerome † AD 420 The Letters of St. Jerome 53.11
… There is an old saying that a miser lacks as much what he has as what he has not. The believer has a whole world of wealth; the unbeliever has not a single farthing. Let us always live “as having nothing and yet possessing all things.” Food and raiment, these are the Christian’s wealth. If your property is in your own power,
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.9
… While it remained did it not continue thine own, and when sold was it not in thy power? Why hast thou conceived this wickedness in thy heart? Thou hast not lied unto men but unto God.” And below he says to the wife: “Why have ye agreed together to tempt the Spirit of the Lord?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… and after it was sold, was it not in thine own power?” ( v. 4 .) That is, “Was there any obligation and force? do we constrain you against your will?” “Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… “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?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… 16 .) The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. ( 2 Sam. vi. 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.] (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
… For when he had freely healed the leprosy of Naaman, Gehazi received the reward, the reward of another’s achievement; and he took the money from Naaman, and bestowed it in a dark place. But the darkness is not hidden from the Saints . And when he came, Elisseus asked him; and like Peter, when he said, Tell me whether ye sold the land for so much
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… “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 noised 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. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… and besides, did not even invent accusations; but by means of others they compassed the same results. ( c ) This (counsel of Gamaliel’s) above all was their condemnation: for the preaching was shown to be no longer a thing of men. “He proceeded further to kill Peter also.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” (
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St Basil the Great † AD 379 De Spiritu Sancto 16
… Let them say whether it is more proper to rank Him with God or to thrust Him forth to the place of the creature. 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,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.4
… and again Paul saith, For this cause I bow my knees unto the Father , and the rest;… that He would grant you to be strengthened by His Spirit . He is also called the Spirit of the Lord, according to that which Peter spake, Why is it that ye have agreed together to tempt the Spirit of the Lord
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
… “Receive the Holy Spirit.” And Peter teaches that the same is the Holy Spirit Who is the Spirit of the Lord, when he says: “Ananias, why has it seemed good to thee to tempt and to lie to the Holy Spirit?” And immediately after he says again to the wife of Ananias: “Why has it seemed good to you to tempt the Spirit of the Lord?”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.9
54. Perhaps , however, some one might say that this passage cannot be specially applied to the Holy Spirit, had not the same Apostle Peter taught us in another place that the Holy Ghost can be tempted by our sins, for you find that the wife of Ananias is thus addressed: “Why have ye agreed together to tempt the Spirit of the Lord?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… Behold, the feet of them which have buried thy husband are at the door, and shall carry thee 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.” (
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Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life, but also put Sapphira to death?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… 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 thee out. And she fell down straightway at his feet,” for she was standing near him, “and yielded up the ghost.” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.30
… Never let us say we are doing more, when we are really doing less. What need is there to speak at all? In a promise a cheat lies hid. It is in our power to give what we like. Cheating shatters the foundation, and so destroys the work. Did Peter grow angry only so far as to desire that Ananias and his wife should be slain?
St John Chrysostom † AD 407 Homilies on Ephesians 8
… They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke saith, (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.22
22. And by the hands of the Apostles were many signs and wonders wrought among the people
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… If “no man durst 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.” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.22
… and the streets were filled with the sick on their beds and couches, that as Peter passed by, at least his shadow might overshadow some of them . And the multitude also of the cities round about came unto this holy Jerusalem, bringing sick folk, and them that were vexed with unclean spirits, and they were healed every one in this power of the Holy Ghost
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… 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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 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.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… 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
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.19
… and the King of Glory shall come in . His former enemies bear witness, of whom the blessed Paul is one, having been a little while His enemy, but for a long time His servant: the Twelve Apostles are His witnesses, having preached the truth not only in words, but also by their own torments and deaths: the shadow of Peter
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.27
… and under the blessing of, the Trinity, amid such delight of the people of the city and of almost all Egypt, that they ran together from every side, from the furthest limits of the country, simply to hear the voice of Athanasius, or feast their eyes upon the sight of him, nay even, as we are told of the Apostles, that they might be hallowed by the shadow
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.80
80. The saint was being carried out, lifted high by the hands of holy men, and everyone was eager, some to seize the hem of his garment, others only just to touch the shadow,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.3
3. The apostles passed by and their shadows cured the sick.
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.14
… the demon saw it and retreated, he saw the earnest, and trembled and withdrew: he saw but the Apostle’s garments and fled. O the power of the Holy Spirit. He bestowed authority not on the soul, nor on the body, but even on raiment; nor on raiment only but even on a shadow. Peter went about and his shadow put diseases to flight,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.6
… And it was truly marvellous and unaccountable, that this not only happened with respect to the bodies of these saints, but also with respect to their garments, and their shoes. And as it was in the case of the Apostles, the garments of Paul expelled diseases and demons, and the shadow of Peter
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… ( ch. iii. 6 .) As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; “they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… But faith had made him a perfectly different person, and so much did it abound in them, that even their garments had great force. ( Acts xix. 12 .) What excuse then shall we deserve, if even the shadows and the garments of those men drave off death (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow (
St John Chrysostom † AD 407 Commentary on Galatians 1
… I would fain ask such persons, why they say this? do they hope to prove the Son weak and powerless to raise one body? Nay, verily, faith in Him enabled the very shadows of those who believed in Him to effect the resurrection of the dead. (
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 23
… and thereafter, preaching Christ with all boldness, they wrought many signs in His name,—so much so, that as Peter was passing by, his shadow touched a certain dead person, and the man rose in life again.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.5
… Was it night when that lame man was made whole at the word of Peter, or rather, at the word of the Lord dwelling in Peter? Was it night when, as the disciples were passing by, the sick were laid in couches, that they might be touched at least by their shadow as they passed?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 71.3
… He says that they will do greater works than He doeth Himself; but it is all by His doing such in or by them, and not as if they did them of themselves. Hence the song that is addressed to Him, “I will love Thee, O Lord, my strength.” But what, then, are those greater works? Was it that their very shadow, as they themselves passed by, healed the sick?
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… and greater works than these shall they do.” ( John xiv. 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” ( Mark x. 39 .) ( b ) “And he killed James the brother of John.” ( v. 2 .) For there was also another James, the brother of the Lord: therefore to distinguish him, he says, “The brother of John.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… 10, 11 .) When the angel departed, then Peter understood: “Now I perceive,” says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… “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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… And they watched the gates day and night to kill him.” ( v. 24 .) For this was more intolerable to them than the miracles which had taken place—than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man’s wisdom—not as the apostles were—( ἐκεἴνοι,
St John Chrysostom † AD 407 Homilies on Ephesians 8
… For, bound as he was, and fixed between the two soldiers, he never would have found sufficient time to unbind the chains also, and especially as he too, like Paul, was in the inner ward. Thus then was the punishment of the keepers owing to the unrighteousness of the judge. For why did not the Jews
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Origen † AD 254 Origen's Commentary on the Gospel of John 10.19
… To this house of the Father of Jesus, as being the house of prayer, the Apostles of Christ also, as we find in their “Acts,” are told
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… Nor did he say, Make known these things to people everywhere, but, “to the brethren. And he withdrew to another place:” for he did not tempt God, nor fling himself into temptation: since, when they were commanded to do this, then they did it. “Go,” it was said, “speak in the temple to the people.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 11 ), when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, “Go, stand and speak in the temple to the people the words of this life” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… instead of this, as if nothing had happened, they ask, “Did we not straitly charge you not to speak?” ( v. 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.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 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.” ( v. 21–25 .) It
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… “Then came one, and told them, saying, Behold, the men whom ye 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… and, behold ye have filled Jerusalem with your doctrine and intend to bring this man’s blood upon us.” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
… And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, “What do ye, seeking to bring this man’s blood upon us?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… As when they said, “Did not we straitly command you, that ye should not speak in this name?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… Did they not spend all their rage? did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, “Do ye wish to bring this man’s blood upon us?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… 1, 2 .) So then at first they did all for the sake of man’s opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, “Do ye wish to bring this man’s blood on us?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 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. ( Dan. iii. 24 .) Whereas then these priests ought as their first question to have asked, How came ye out? instead of this, as if nothing had happened, they ask, “Did we not straitly charge you not to speak?” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 42
… Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There (at Lystra) they brought “garlands and oxen.” ( ch. xiv. 13 .) Here he says, “This our craft is in danger to be set at naught.—Ye have filled (all) everywhere with your doctrine.” (
St John Chrysostom † AD 407 Homilies on Colossians 6
… Hear them saying to Pilate, “That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sep ulchre” ( Matt. xxvi. 63, 64 .) be guarded by the soldiers. This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, “Ye intend to bring this Man’s blood upon us.” (
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Polycrates of Ephesus † AD 196 Polycrates, Bishop of Ephesus 1
… For those who are greater than I have said, “We ought to obey God rather than men.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 6
… But if he will have us abandon the Gospel and give credence to his senselessness, he expends his labour in vain; for “we ought to obey God rather than men.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.19
… But they came to the house of prayer, through the Beautiful Gate, to pray there, a thing they would not have done had they not known Him to be the same with the God worshipped by those who had dedicated that temple. Hence, too, they say, those who obeyed God rather than men, Peter and the Apostles, “The God
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 10.4
… for his concern was not about our gathering others together in assembly, but about our not being Christians ourselves. 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.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.24.7
7. I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said ‘We ought to obey God rather than man.’”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.11.5
5. But I answered him, neither unsuitably nor in many words: ‘We must obey God rather than men.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… Behold then a thing strange indeed! He to whom Christ’s enemies impute words of terror, He by that so-called tenor renders men undaunted and fearless. And so the Blessed Apostles after Him from such words of His conceived so great a contempt of death, as not even to care for those who questioned them, but to answer, ‘We ought to obey God rather than men
St Basil the Great † AD 379 De Spiritu Sancto 10
It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and Son, on account of the difference of His nature and the inferiority of His dignity. Against them it is right to reply in the words of the apostles, “We ought to obey God rather than men.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 27, 28 .) What then (say the Apostles)? Again with mildness they address them; and yet they might have said, “Who are ye, that ye 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.” (
St John Chrysostom † AD 407 Homilies on Colossians 11
… 2, 3 .) But had he thought it his duty to insult the ruler, he would have spoiled everything. And hear too those of blessed Peter’s company, how gently they answer the Jews, saying, “we must obey God rather than men.” (
St Jerome † AD 420 The Letters of St. Jerome 88
… Now that you have directly urged me to do so, I shall shew myself more zealous than ever to recall from their error simple souls both near and far. Nor shall I hesitate, if needful, to incur odium with some, for we ought to please God rather than men:
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.85
… but because we believe the promises of God, we declare by our own sentence that we do not wish to live. You remember well, it seems to me, what the apostles answered to the Jews when they were desired to abstain from preaching Christ. This therefore we also say, that you should answer us whether we ought rather to obey God or man.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 79
… We cannot fight against the apostolic decrees, for we remember the word of the Apostle which says, “We ought to obey God rather than men,”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
… Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 29 .) High magnanimity! He shows them too that they are fighting against God. For, he says, Whom ye killed, Him hath God raised up. “The God of our fathers raised up Jesus, Whom ye slew and hanged on a tree. 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.” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.52
… Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.” And again, else where: “The God of our fathers raised up Jesus, whom ye slew, by hanging on a tree. 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.”
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Tertullian † AD 220 On Baptism 10
… for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… He wants to make it appear that the injunction was necessary for their own safety. But mark what (Peter) says: “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.” (
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.23
… had been cast into prison by the chief priests for preaching Christ, and had been marvellously delivered from it at night by an Angel, and were brought before them in the judgment hall from the Temple, they fearlessly rebuked them in their discourse to them concerning Christ, and added this, that God hath also given His Holy Spirit to them that obey Him
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… “And hath exalted,” saith 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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 88
… For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also saith; “We are witnesses of the things spoken, and the Spirit which He hath given to them that obey Him.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 13
… 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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: “Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.” (
Pseudo-Clement The Recognitions of Clement 1.65
… 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,
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Origen † AD 254 Origen Against Celsus 6.11
… The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles,
Origen † AD 254 Origen's Commentary on the Gospel of John 6.6
… Hence it was, in all likelihood, that as the scribes and lawyers had deduced the time from Holy Scripture and were expecting the Coming One, the idea was taken up by Theudas, who came forward as the Messiah and brought together a considerable multitude, and after him by the famous Judas of Galilee in the days of the taxing.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.11.1
1. Luke , in the Acts, introduces Gamaliel as saying, at the consultation which was held concerning the apostles, that at the time referred to, “rose up Theudas boasting himself to be somebody; who was slain; and all, as many as obeyed him, were scattered.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 59
Certainly here He speaketh of Theudas and Judas, (for “all, as many as believed on them, were scattered” [
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.5.3
3. Flavius Josephus, the most celebrated of Hebrew historians, also mentions this census,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.5.5
5. And after a little he says: “But Judas,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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, ye cannot overthrow them.” (al. it ) (
St Jerome † AD 420 The Letters of St. Jerome 84.8
… He delivered in church more than a thousand sermons, and published innumerable commentaries which he called tomes. These I now pass over, for it is not my purpose to catalogue his writings. Which of us can read all that he has written? and who can fail to ad mire his enthusiasm for the scriptures? If some one in the spirit of Judas the Zealot
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Origen † AD 254 Origen Against Celsus i.57
… Now Gamaliel, in the passage referred to, said: “If this counsel or this work be of men, it will come to nought” (as also did the designs of those men already mentioned after their death); “but if it be of God, ye cannot overthrow this doctrine, lest haply ye be found even to fight against God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… but after the examples, it acquired its own proper force. And he mentions not one instance, but a second also: “for,” saith the Scripture, “in the mouth of two witnesses” ( Matt. xviii. 16 ): and yet he had it in his power to mention even three. “Refrain from these men.” (
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Tertullian † AD 220 To Scapula 4
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.
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 2
3. Now it happened to Eusebius and his fellows in the Nicene Council as follows:—while they stood out in their irreligion, and attempted their fight against God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
… how say ye that the Son is God? for if He were God, He had not said, “I Alone,” nor “God is One ;”’ it is necessary to declare the sense of these phrases in addition, as far as we can, that all may know from this also that the Arians are really contending with God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… For behold, though convicted on all points, and shewn to be utterly bereft of understanding, they feel no shame; but as the hydra of Gentile fable, when its former serpents were destroyed, gave birth to fresh ones, contending against the slayer of the old by the production of new, so also they, hostile
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… “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, ye cannot overthrow it.”] (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
… But he desires to strike them for a while with awe and terror, and to show them that they warred against none other than God Himself, when they warred against Christ. And here he secretly establishes that truth, which Gamaliel asserted, “Ye cannot overthrow it, lest haply ye be found even to fight against God.” (
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Tertullian † AD 220 Scorpiace 15
… 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 Cæsar, do not need an interpreter. That Peter is struck,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
… For this cause Christ Himself said, “Rejoice when men speak all manner of evil against you falsely.” ( Matt. v. 11 .) Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. (
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St Polycarp † AD 155 Epistle to the Philippians 8
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
Origen † AD 254 Origen Against Celsus 2.45
… nor even the many instances of boldness displayed by Peter and the other apostles because of the Gospel, and “how they went forth from the presence of the Sanhedrim after being scourged, rejoicing that they were counted worthy to suffer shame for His name,”
St Basil the Great † AD 379 The Letters 240.2
… No one of us has been torn by lashes; no one of us has suffered confiscation of his house; we have not been driven into exile; we have not suffered imprisonment. What great suffering have we undergone, unless peradventure it is grievous that we have suffered nothing, and have not been reckoned worthy of the sufferings of Christ?
St John Chrysostom † AD 407 Eulogy 3
… And this was a thing which used to grieve the teachers, no less than the fightings without, nay rather much more. For the fightings without, and the plottings, afforded much pleasure to them on account of the hope of the rewards awaiting them. On this account the apostles returned from the presence of the Sanhedrin rejoicing because they had been beaten;
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 18.7
… This, indeed, was a great thing; but what is much more, instead of being made sad, they considered their very scourgings, as a ground of additional pleasure. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… ” And that, “The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” Let those teach thee, who return from the council of the Jews after plenty of stripes, and “rejoice that they were counted worthy to suffer shame for the name of Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
… and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit; and his courage too, “by his departing with joy from the presence of the council.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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. (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… wars, fightings, stonings. ( g ) These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that “they were counted worthy for that Name to suffer shame.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
“He went,” it says, “through” the cities “And, behold, there was a disciple, by name Timothy, who had a good report of the brethren which were in Lystra and Iconium.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… But here too he seems to show how sympathizing he was: for he suffered for those who were going to perdition, for the doers themselves: what was done to himself, he even rejoiced at it; for he belonged to that band which “rejoiced that they were counted worthy to suffer shame for that Name” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 9
… Call to mind the Apostles, for they too rejoiced at being scourged, at being driven about and undergoing numberless sufferings, because they were “counted worthy to suffer shame for His Name’s sake.” (
St John Chrysostom † AD 407 Homilies on Philippians 14
… again I will say, Rejoice.” These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that “they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
“Remember my bonds. Grace be with you. Amen.” He hath released their terror. For although their teacher be in bonds, yet “grace” releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned “from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… ( Acts xvii. 5–8 .) And they troubled all the rulers of the city, and they instigated the city against them. And it is not enough to say, ye were afflicted indeed, and believed, and that grieving, but even rejoicing. Which also the Apostles did: “Rejoicing,” it is said, “that they were counted worthy to suffer dishonor for the Name.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… the enduring such things even “with joy”; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 3.12.5
… And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.” “And daily,” it is said, “in the temple, and from house to house, they ceased not to teach and preach Christ Jesus,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.23
… And when they had been scourged, they went their way rejoicing, and ceased not to teach and preach Jesus as the Christ
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 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.” (
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1. ANANIAS. — In Hebrew the same as gift of the Lord, which namely he offered to the Lord by vow; or poverty of the Lord, that is, dedicated to the Lord: but from Ananias he became Cananias, that is, a dealer and merchant of the Lord, because he retained for himself as a merchant a part of the price dedicated to God, and therefore he again became Ananias, that is, affliction of the Lord, because he was punished by the Lord with death. SAPPHIRA. — In Hebrew the same as numbering, namely the price; or, as the Syriac has it, beautiful, or sapphirine. AGRUM. — Syriac קרית keritha, that is, field and villa: which word is derived from the Hebrew קריה kiria, that is, city, for which the Chaldeans say קרתא Karta: whence Carthage was called the new city founded by Dido; for the Punic language is akin to the Hebrew, as being descended from it.
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2. AND HE DEFRAUDED OF THE PRICE OF THE FIELD. — ἐνοσφίσατο, that is, craftily purloined, by removing it from the eyes of the master or lord craftily; the Syriac has, he took away. This was therefore theft and sacrilege of a thing dedicated to God. Therefore either he had expressly vowed, or certainly had professed by words, or by the very deed a complete renunciation and offering of his goods and their price, as Religious do when vowing poverty. Yet Cajetan denies that the faithful then vowed it: the same thing Calvinus, Marlorat and other heretics, enemies of vows and Religion, constantly deny, saying that Ananias sinned only by lying and only by hypocrisy, in that he simulated giving all when he gave part, and therefore was punished with death. But that they err is evident first from the word "defrauded": for fraud is not committed in one's own property, but in another's, namely when a thing given to another, or sold or promised, is purloined. Whence in Greek it is ἐνοσφίσατο, that is, craftily purloined. He was therefore a thief and a sacrilegist; because namely he violated the vow and profession of poverty which he had made. Whence St. Augustine, sermon 27 On the Words of the Apostle: "Since," he says, "from what he had promised, he subtracted a part, he is condemned of sacrilege and fraud. Of sacrilege, because he deceived God in his promise; of fraud, because he thought a certain portion should be subtracted from the complete gifts." Second, because Peter, blaming Ananias, says: "Why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost, and by fraud keep back part of the price of the field?" For if he had not vowed, nor promised, it would have been merely an officious lie, not a pernicious one, as being in his own property, and therefore venial; just as one who should give a friend a hundred gold pieces, saying: I would give more if I had them, but I do not have them, sins only by an officious and venial lie, and is not said to defraud, much less to lie to the Holy Ghost. Peter presses him more sharply: "Why hast thou conceived this thing in thy heart" so wicked, so sacrilegious? "Thou hast not lied to men, but to God." Therefore he had vowed and promised to God. For he is said to lie to God and the Holy Ghost, who does not keep what he has promised and vowed to Him. Third, the same is evident from the punishment: for Peter punished him, as well as his wife, with death, and that sudden, public and infamous. This was therefore a lethal and great crime: it was therefore a violation of a vow and sacrilege. For if they had not vowed, they could lawfully have retained the price, or a part of it, for themselves, and even if they had said this to be the whole price of the field, they would have done injury to no one, and therefore would not have sinned by lethal fraud, but only by a venial lie. Fourth, thus the Fathers teach everywhere. St. Basil, sermon 1 On the Institution of Monks: "From desire of human glory," he says, "Ananias had openly consecrated to God whatever goods he had, that he might stir up the opinion of men concerning himself." St. Augustine, in the words cited a little before; St. Chrysostom here, homily 12: "Why," he says, "didst thou do this? Didst thou wish to have? thou shouldst have had it from the beginning, and not promised; but now that thou hast consecrated it, thou hast committed a greater sacrilege." St. Jerome, epistle 8 To Demetrius, clearly: "Ananias," he says, "and Sapphira, timid stewards, nay, double-hearted, and therefore condemned; because after the vow they took away as their own, and not from Him to whom they had once vowed them, and reserving for themselves a part of substance already not theirs." St. Gregory, book I, epistle 33 To Venantius: "Ananias," he says, "had vowed money to God, which afterwards, overcome by the persuasion of the devil, he subtracted; but by what death he was punished, thou knowest." St. Fulgentius, epistle On the Duty of the Married, chapter viii: "How evil it is," he says, "and how carefully it should be avoided, if anyone should attempt to retain or seize something of what he has vowed to God by a deadly transgression, the example of Ananias and Sapphira shows." The same assert St. Athanasius, sermon On the Passion and Cross; Nazianzen, in Poem on Virginity Preceding; Cyprian, book III of Testimonies, chapter xxx; Cassian, Collation XVIII, chapter vii, and those commenting on this chapter, Oecumenius, who calls the sin of Ananias sacrilege; Arator, Bede, Hugh, Lyran and others everywhere, and indeed, which may surprise you, Beza, convicted by the all too clear light of truth. Moreover, if the early faithful, even those married, vowed poverty, much more did the Apostles vow it, being leaders of those faithful in virtue, teachers of holiness and perfection, and preachers of the Evangelical counsels more by example than by word, and this St. Augustine teaches expressly, book XVII of the City of God, chapter IV: "From the earth," he says, "was raised up that one (Paul) above all the rich, a poor man, and from that dung heap was lifted up above all the wealthy peoples that needy one, so that he might sit with the powerful of the people, to whom he says: You shall sit upon twelve seats, and giving them the seat of the glory of inheritance. For these powerful ones said: Behold, we have left all things, and have followed thee. This vow these most powerful ones vowed. But whence was this for them, except from him of whom it is continually said here: Giving a vow to him who vows?" And St. Thomas, II II, Question LXXXVIII, article 4, to the 3rd: "The Apostles," he says, "are understood to have vowed things pertaining to the state of perfection, when they followed Christ, leaving all things behind." The same thing Alvarus Pelagius proves at length, book II of the Lamentation of the Church, chapter ix, and from him our Jerome Platus, book II of the Good of Religious Status, chapter xx. Moreover, although D. Thomas in the place cited seems to deny that Christ vowed the same things, and Medina and Cajetan teach this expressly, nevertheless many hold the contrary view: for although in Christ there was not that cause of vowing which is in us, namely to strengthen the inconstancy of the will, which in Christ was none (which alone St. Thomas seems to have wished to say), nevertheless there were many other reasons, namely first that he might offer to God the most noble act of religion: this indeed is to vow and a vow, by which not only things and acts, but the will itself is wholly consecrated to God, so that one can neither have nor wish to have the thing; just as it is more to give a tree with its fruits than its fruits alone, says St. Anselm, book On Similitudes, chapter LXXXIV. Second, that he himself, the teacher of perfection, might give to his Apostles and to us a specimen and example which we should follow, Matthew xix, 21; Luke xiv, 33, where the Apostles assert that they followed Christ's example in poverty. Third, because perfect renunciation of riches is not made except through a vow: for in vowing one not only renounces present goods, but also future goods which one can have, freely removes them from oneself. Fourth, because the three vows of Religion are three most excellent holocausts: but Christ offered himself and all that is his in a most perfect holocaust to God the Father. Whence his voice is this, Psalm xxi, 26: "My vows," that is my promises, says St. Basil and Theodoret there, "I will pay in the sight of them that fear him." Francis Suarez considers this opinion most probable, III part., Question XL, disputation xx, section 2, and Salmeron, tome V, tract 4. It seems therefore that Christ in the first instant of his conception offered and vowed himself and all that is his to God, especially through poverty, chastity and obedience. For he could not vow obedience to man, because he would not have a superior. Thus in the Life of St. Teresa it is set down as something illustrious, that she vowed to do in every matter that which was more perfect. Moreover, if the first faithful at Jerusalem vowed poverty, it is also very probable that they then vowed chastity and thereafter abstained from wives. This is proved first, because those who did the greater thing also did the lesser. But it is greater to renounce from oneself all goods necessary for life than to abstain from marriage voluntarily and not necessarily, since many abstain from it because they do not wish to be bound by it, nor to suffer the troubles of marriage and household affairs. Add to this, that in order to feed the offspring which are continually brought forth from marriage, many resources are needed, and therefore they cannot be renounced. Second, because today we see that those who make a vow of poverty also make one of chastity; but not vice versa: for many vow chastity who wish to enjoy their goods. Third, this is suggested by the fervor of the Christians of that age and the firstfruits of the Spirit which they had received. Whence Luke says of them, cap. ii, 42: "And they were persevering in the doctrine of the Apostles;" but this was constant, and it not only delivered precepts, but also the evangelical counsels, among which one principal one was that of Christ: "There are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can take it, let him take it," Matt. xix, 12. For this castration signifies not only abstinence from the use of marriage, but also its incapacity, not physical, but moral, which is brought about by a vow, by which a man cannot lawfully use marriage. Fourth, because Luke says of the same people there: "And they were persevering in the communication of the breaking of bread and in prayers." And verse 46: "And continuing daily with one accord in the temple, and breaking bread from house to house." If they communicated daily, if they were perpetually in the temple praying, therefore they abstained. For the Apostle commands this, I Corinth. vii, 5. Fifth, because for this reason the Corinthians thought that all the faithful ought to live celibate, because they saw the first Jerusalemites living thus, and therefore they proposed this doubt to Paul: to whom he answers that celibacy is not a precept, but an evangelical counsel, as is clear throughout cap. vii of the first epistle to the Corinthians. Sixth, because the Essenes, whom St. Mark of Alexandria instituted after the manner of the first faithful, whom he had seen instituted at Jerusalem by St. Peter, as St. Jerome teaches, De Script. Eccles., in Mark, the Essenes, I say, cultivated celibacy. Hear Pliny, lib. V, cap. xvii: "A race (of Essenes) alone in the whole world beyond others wonderful, without any woman, all lust renounced, without money, companions of the palm trees, a crowd renewed daily from equal contributions, etc.: thus the race is eternal in which no one is born: so fruitful to them is the repentance of others' life." And Solinus, Polyhist. cap. xxxvi: "The interior of Judaea is held by the Essenes, who endowed with moral discipline, have withdrawn from the rite of all nations, by the majesty, as I think, of providence destined to this custom: no women there, they renounce lust entirely: they know not money, they live on palm trees; no one is born there, and yet the multitude of men does not fail. The place itself is devoted to chastity; to which many from all nations hasten, yet no one is admitted unless the faith of chastity and the merit of innocence pursue him. And so it is incredible to say, the race is eternal with childbearing ceasing." By the same arguments it is proved that the first faithful professed obedience to the Apostles and to St. Peter. Whence also they offered their goods and themselves entirely with their goods at the feet of the Apostles, chapter IV, verse 35. For God willed that in these first times He should give the first and perfect example of Christian life, which all subsequent ages might behold and imitate. They therefore lived a religious life and were true Religious, as St. Jerome teaches, On Ecclesiastical Writers, in Philo, whose words I have cited, chapter II, verse 44, and Cassian, book II On the Institutes of Renunciation, chapter v, and Conference XVIII, chapter v, where he teaches that the institution of Cenobites took its beginning from the time of the Apostles, when many eager for perfection, not content with that which all did, namely that they should contribute all their goods in common, but meditating on higher things, withdrew into more remote suburban places, who, because they abstained from spouses and from the society of their own, indeed from all worldly conversation, are therefore called Monks from solitude, Cenobites from community. Among these, however, St. Mark the Evangelist proved to be the chief and master of the rest in Egypt; just as in Ethiopia St. Matthew was, who consecrated Iphigenia the king's daughter with her companions in a monastery to God; in Greece St. Paul, who consecrated Thecla; in Rome St. Clement, who consecrated Flavia Domitilla; in Gaul St. Martha, who in a coenobium erected by herself with other women dedicated to God led a heavenly life. The same is evident from St. Dionysius, Ecclesiastical Hierarchy, chapter x, where he describes the rite of consecrating monks used in his, that is the Apostles', age. Hence St. Chrysostom, book III Against the Detractors of the Monastic Life, teaches that the institution of Religious is Apostolic: so also St. Augustine, Eusebius and others cited above. Let Religious therefore glory in these parents and leaders, and emulate their virtue and zeal, knowing that they pursue the primitive spirit of Christianity and the apex of perfection, so that they may be holy and wholly consecrated to God, just as those first faithful are called holy by Paul and others throughout. Finally, how religious, holy and exalted was the life of the first faithful, is evident from the Essenes, whom St. Mark instituted in Alexandria in the manner of those in Jerusalem. The Essaei, or Esseni as they are called, were named as it were חסים chasim, that is, holy, says Eusebius, book VIII Preparation for the Gospel, iv, from Philo; or from Jesus, as it were Jessaei, Jesuaei, Jesuini, Jesuits: thus Epiphanius, heresy 29; although the Esseni of the Jews seem to some to be named from the Hebrew חזה chasa, that is, he saw, as it were seers; or from chosen, which Josephus, book III Antiquities, chapter IX, translated into Greek as Essen, that is, rational, which was in the breast of the high priest, on which was inscribed doctrine and truth, as if to say Rationals, contemplatives, who were wholly devoted to reason, mind, doctrine, and truth and to contemplating divine things; or rather Esseni are said to be named from the Hebrew חסיד chasid, and from Syriac chasi, concerning which more presently. He thinks it is from the Hebrew חסיד chasid, from which the Syriac chasi and chosio, that is ὅσιοι, namely holy: which among the other eleven etymologies which he enumerates there, seems more probable; and indeed the same Eusebius, book II History, chapter xvii, where citing the words of Acts IV, at the end, by which Luke depicts the common life and virtues of the first Christians, teaches that such were the Essaeans. Whom again from Philo he describes thus: "This first of all testifies, that those who began to philosophize renounced their faculties and ceded their goods pertaining to themselves, and abstained from all the cares of this life, and leaving the walls, lived solitarily in fields and gardens, knowing for certain that the associations of those who followed a different manner of living were useless and harmful to those who at that time were rightly doing this. This aforesaid Philo testifies word for word and adds, saying: Now this class of men exists in many places indeed of the earth (for it was necessary that those who partake of perfect good should be both Greeks and Barbarians); but in Egypt in each prefecture, as they call it, they abound and especially around Alexandria. Then also describing what their dwellings were like, concerning the churches of that region he says this: In each there is a sacred dwelling, which is called a monastery, in which those dwelling celebrate the mysteries of a holy life, bringing nothing there, neither drink, nor food, nor anything else of those things which are necessary for the sustenance of the body, but laws and oracles of the Prophets, and hymns and other such things, by which knowledge and piety are increased and perfected. And somewhat later he says: But the whole of that space of time, which is from dawn until evening, is spent by them in exercise." For indeed, reading the Sacred Scriptures, they philosophize, and treat their native philosophy allegorically. For they think that those things which are manifest in the exposition of Scripture are certain symbols of hidden nature signified through figures. Moreover, they have also commentaries of ancient men, who, being the leaders of their discipline, left behind them many monuments of things handed down allegorically in the form of things. But they place continence first, as it were a certain foundation in the soul, and then build upon it also other virtues. No one of them uses food or drink before the setting of the sun. For they judge that the study of philosophy is worthy of light, but the necessities of the body of darkness. Whence they assign the day to the former, but to the latter a small part of the night. Some of them do not think of food for a whole three days, to whom a greater desire for knowledge than for food has taken hold. Some so rejoice and delight in being nourished by wisdom, which their doctrines supply abundantly and copiously, that they abstain for double the time, and scarcely taste necessary food in six days. He adds moreover that, among those of whom he speaks, women also are found, of whom very many, being advanced in years, preserve virginity and chastity not by necessity, as some priestesses among the gentiles, more than by their own will, on account of zeal and love of wisdom: cultivating its fellowship studiously, they spurn the pleasures of the body, since they wish to have immortal children, which the soul alone loving God can beget from itself, rather than mortal ones. What need is there to add to this how, gathered together in one place, separately men and separately women, they conversed, and what exercises were practiced by them, which still endure among us, and especially around the feast day of the saving passion, in fastings and nocturnal vigils and in the reading of divine words we are accustomed to exercise ourselves? And that one rising from all in the midst should sing a psalm with becoming modulation, and that to him singing beforehand one verse, the whole multitude should respond; and on those very days reclining on the ground, no one at all touches wine, not even by taste, nor any flesh whatsoever: but water alone is their drink, and bread with salt or hyssop their food. He adds moreover how priests or ministers exhibit their offices, or what is the seat of the Episcopal dignity above all things." Such therefore and so great were the Essenes, namely the first faithful both in Jerusalem and Alexandria, of whom the Nyssenus truly said, at the beginning of the tract. What the name Christian means: "Christianity is the imitation of divine life." And the brother of Nyssenus, St. Basil, that is to say, Assimilation to God, insofar as human frailty of nature can attain it. Are you bound by a vow to become a Christian? Do not hesitate to become like God: put on Christ." And St. Augustine, book I On the Creed to the catechumen, chapter v: "A Christian is a temple of the Holy Spirit." The same (or whoever is the author: for it does not appear to be St. Augustine), book On the Christian Life, chapter 1, volume VI: "A Christian is an imitator of Christ." And chapter vi: "A Christian," he says, "is the name of justice, goodness, integrity, patience, chastity, prudence, humility, humanity, innocence, piety; and how do you defend and vindicate it for yourself, to whom of so many things not a few are lacking? A Christian is one who can say with just voice: I have harmed no man, I have lived justly with all." And chapter xiv: "That one is a Christian who shows mercy to all, who is altogether not moved by injury, who does not allow the poor to be oppressed in his presence, who helps the wretched, who succors the needy, who mourns with those who mourn, who feels the pain of another as his own, who is provoked to tears by the tears of others, whose house is common, whose door is closed to no one, whose table no poor man is ignorant of, etc., who serves God day and night; who meditates his precepts unceasingly; who becomes poor to the world, that he may become rich to God; who is held inglorious among men, that he may appear glorious before God and his angels; who in his heart appears to have nothing feigned or false; whose soul is simple and immaculate, whose conscience is faithful and pure, whose whole mind is in God, whose every hope is in Christ, who desires heavenly things rather than earthly; who spurns human things, that he may be able to have divine things." St. Ambrose has similar things, sermon On the Day of the Ascension of the Lord, and Irenaeus, book II Against heresies, chapter LVII, near the end. Concerning the price of the field,—keeping back a part for themselves, so that by human prudence they might provide for themselves in time of necessity, for example persecution, flight, old age, distrusting God. Whence St. Jerome, epistle 8 to Demetrius, calls them "Timid stewards, and fearing famine, which faith does not fear." Lyra adds that they wished to have expenses in common from one half of the price, as the others did, and to live more luxuriously in secret from the other half; and thus they defrauded the community in this respect. BRINGING A CERTAIN PART,—a half, says Didymus, book I On the Holy Spirit, and Lyra, indeed also Cassian, Collation VI, chapter xi; for he thinks that he brought the greater part of the price, and kept back something small for himself. But truly for "a certain part," in Greek it is μέρος τι, where τι is a diminutive, and signifies one part out of many, that is, a small portion or particle was brought by him: therefore he retained several parts of the price for himself, and brought only one. Whether Peter accepted this part of the price is uncertain. St. Chrysostom, the last homily on the Epistle to Titus, hints that he did not accept it, and that in detestation of sacrilege. Whence his example followed seems to be that of St. Gregory and others, whom I shall cite presently, who cast the price of the proprietors into their sepulchre, crying out: "Thy money be with thee to thy destruction."
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3. And Peter said, — as the first of the Apostles and head of the Church. Thus the Gloss and Hugo. WHY HE TEMPTED. — In Greek ἐπλήρωσε, that is, filled. Thus also the Syriac, as if to say, says Bede: The heart and mind of man can be filled by God alone: why therefore did you permit it to be filled, that is, fully possessed by the devil and his wicked suggestions and counsels; since he himself, even if he wished, cannot truly fill it? Our author, with St. Epiphanius, heresy 39, reads ἐπείρασε, that is, tempted, that is, by tempting conquered and impelled into crime and sacrilege: for the word "tempted" is taken in the perfect and completed act, as often happens among the Hebrews. For otherwise it would not be a sin to be tempted by the devil, nor would it be in Ananias's power to prevent being tempted by him. Thus Christ in the Lord's Prayer commands us to pray: "And lead us not into temptation," that is, so that we overcome it, as if to say, Do not permit us to be conquered by temptation, but give us grace by which, when it assails us, we may overcome it. Yet secondly "tempted" can be taken simply in the inchoate act, as if to say, "Why did Satan tempt," that is, why did your greed and avarice give occasion to the devil to tempt you to this theft? For the devil is not accustomed to tempt us except in that vice to which he sees us inclined and easily able to be conquered: just as a military commander attacks a city at the part where it is weaker. Thus those who gaze upon women give occasion to the temptation of lust, and tacitly wish to be tempted by the devil in this. Note here the prophetic spirit in Peter, by which he knew the hidden crime of Ananias from God's revelation. SATAN. — St. Justin, Against Trypho; Irenaeus, book V, chapter XXI; Bede, on chapter XVI of Matthew; Oleaster, on chapter XXVI of Genesis, derive the name Satan from שטוד sata, that is, he declined, he fell away, he apostatized, so that "Satan" is the same as apostate: and the first apostate from God was Lucifer and his followers the demons, to whom accordingly by antonomasia the name Satan properly belongs. St. Justin adds that Satan is derived from sata, that is, he withdrew, he apostatized; and nas, which by crasis is the same as נחש nachas, that is, serpent: so that "Satan" is the same as "apostate serpent." But in Hebrew it is called שטן Satan: whence its proper etymology is satan, that is, to oppose, which Zechariah expressed, chapter III, 1: "Satan stood at his right hand (of Jesus the high priest) to oppose him." In Hebrew לשטנו listeno, from the root שטן satan, that is, he opposed, as if to say, Satan, that is, the adversary, stood, so that from his name and office he would oppose Jesus. The same thing St. Peter signifies, Epistle I, chapter V, verse 8, saying: "Because your adversary the devil (Satan) as a roaring lion goes about seeking whom he may devour." Thus Origen, treatise 1 on Matthew, and St. Jerome, epistle to Marcella. Moreover, from this it is clear that what Justin adds, and from him Hilary on chapter IV of St. Matthew, is less true, namely that the name Satan was first imposed upon the devil by Christ when he tempted him, Matthew IV. For long before Christ, Zechariah, chapter III, 1, called him "Satan." "Satan" therefore is almost the same as devil, for which in Doric it is said Zabulus (for the Dorians say ζά for διά), that is, slanderer, from διαβάλλω, that is, I slander. Finally, because Satan in Hebrew signifies any adversary and opponent, hence Christ called Peter, resisting his passion, "Satan," saying: "Get behind me, Satan," Matthew XVI, 23. Finally, not every sin is committed with the devil tempting, as some have thought, because concupiscence innate in us impels us to many things; yet often the devil insinuates himself into it, and excites and inflames it, because he burns with incredible hatred toward God and envy toward men, and is most diligent and keen in investigating our concupiscences, so that through them he may impel us to ruin, as Cassian teaches, Collation V, chapter XV. He therefore who is called daemon from knowing, diabolus from slandering, is called Satan from opposing. TO LIE TO THE HOLY SPIRIT. — In Greek it is to lie to the Holy Spirit; in Syriac, to lie against the Holy Spirit; and thus some Greek manuscripts have εἰς τὸ πνεῦμα τὸ ἅγιον. But all these signify the same thing, namely what Our [translation], the Zurich, Pagninus and others clearly render, to lie to the Holy Spirit. For the accusative is often placed by Greeks and Latins for the dative, as I bless thee, that is I bless to thee; I preach the gospel to thee, that is to thee. Add that ψεύδεσθαι signifies not only to lie, but also to deceive and to defraud. Whence it can be translated, to deceive, or to defraud the Holy Spirit. Otherwise Vatable and Cajetan, as if to say, "Why hast thou lied," that is why didst thou pretend to have the Holy Spirit; and to have made this offering of price and fraud at His instigation, when rather thou didst it at the instigation of Satan, who tempted thy heart, as preceded? Moreover, to lie to the Holy Spirit is to deny to the Holy Spirit a thing promised to Him and bound by vow, or to break faith given to Him, and, as the Apostle says in 1 Timothy 5:12, to make it void. Whence explaining this he adds: "And to defraud of the price of the field." Thus all the Fathers whom I cited at verse 1. Let those who make vows learn here how strictly they ought to keep them: for if they violate them, they lie to the Holy Spirit. Therefore he lies to the Holy Spirit, who when he has vowed obedience, being commanded by a Superior to do something less pleasing, or less honorable, answers: I cannot, for: I do not wish to.
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4. WAS IT NOT REMAINING TO THEE REMAINING. — It is a Hebraism, as if to say, Thy price altogether remained, it was free for thee to offer it to me, or not to offer it, if namely thou hadst not bound thyself by the obligation of a vow and promised the ownership of things; as if to say, Why didst thou bind thyself by a vow, if thou wished to violate it? For thou couldst have not vowed, and thus reserve to thyself the ownership of the field and its price. Therefore Cajetan wrongly infers from this passage that Ananias did not make a vow. The Syriac renders it, was not the field thine before it was sold. AND WHEN IT WAS SOLD. — In Greek, καὶ πραθέν, namely the field, that is sold, was in thy power. Thus the Syriac, Zurich and Pagninus. Thou wilt say: if the field was sold, therefore it was no longer in the power and ownership of the seller Ananias, but of another who had bought it. I answer: τὸ sold can first be taken materially for the thing sold; as if to say, The thing sold, namely the field, before thou didst sell it, was in thy power, as if to say, No one forced thee to sell the field: thou couldst have kept it for thyself: why therefore didst thou sell it and vow its price to God, when thou wished to reserve the greater part of its price to thyself contrary to thy vow? Second, τὸ sold can be taken formally; but then the field is taken by metonymy for the price of the field, as if to say, The price of the field sold by thee was in thy power, namely before thou didst vow it to God and offer it. Why therefore didst thou vow it to God and offer it, when thou thoughtest to defraud and steal part of it? Hence it appears that before the vow Ananias sold the field, and made the vow in the offering of the price. For when the faithful laid down the prices of their things at the feet of the Apostles, either expressly or tacitly they professed that they were renouncing all their substance and transferring it to God and the Church, so that it might be transferred into His right and ownership, to be distributed afterwards among the faithful, as the Apostles their leaders should think fit. The community therefore, namely the Church, became the mistress of these goods offered by the faithful. But the Apostles, as they themselves had professed poverty, were not masters, but dispensers, as now are the Generals, Provincials and Rectors of Religious orders. WHY HAST THOU CONCEIVED THIS THING IN THY HEART? — Heart is either the intellect, or the will. To put therefore in the heart, is either to think: whence Vatable renders it, why hast thou conceived? or to will and to decree: whence the Zurich renders it, why hast thou brought this into thy mind? why hast thou determined and decreed this thing, this sacrilege and violation of a vow? THOU HAST NOT LIED TO MEN (namely only, or chiefly: for otherwise Ananias truly lied to Peter and the Apostles), BUT TO GOD, — namely to the Holy Spirit, as he said a little before, to whom thou didst vow thy things. Whence rightly against Macedonius the Fathers infer, the Holy Spirit is God. Thus St. Athanasius, in the book On the Common Essence; the Nyssene, in the Oration On the Son and the Holy Spirit; Jerome, on chapter 63 of Isaiah; Ambrose, book III On the Holy Spirit, chapter 10, and others. This sin of Ananias was therefore a sacrilege and an injury to the Holy Spirit. But properly it was not the sin which Christ, Matthew 12:31, calls against the Holy Spirit. For that is, when the works of the Holy Spirit, for example miracles, are attributed to Beelzebub and a demon, as is clear there. Note: Ananias could be said to have lied also to the Father and the Son, but properly he is said to have lied to the Holy Spirit: First, because, after Christ's ascension into heaven, the Holy Spirit, sent at Pentecost upon the Apostles and the Church, became its lord, spouse, pastor, indeed its soul and life: wherefore the fraud committed by Ananias against the Church is reckoned as committed against the Holy Spirit. Second, because to the Holy Spirit as the first and uncreated love are attributed all graces, virtues and good works, especially heroic ones, such as to consecrate oneself and one's possessions to God. The Holy Spirit therefore moved Ananias to this so sublime consecration and vow: wherefore he, drawing back and violating the vow, deceived the Holy Spirit, its author. Third, because the Holy Spirit had poured himself out liberally upon Ananias and all the faithful, giving them all the gifts of grace, both sanctifying and freely given: wherefore Ananias was ungrateful to him, when he withheld his meager possessions promised to him, and stole them. For this was great indignity, avarice and ingratitude; just as if to a prince giving a thousand talents of gold, the recipient should defraud and deny him one penny promised to him. This is what God, indignant, complains of, Isaiah LVII, 17: "For the iniquity of his avarice I was angry, and I struck him; I hid my face from thee, and was indignant; and he went wandering in the way of his own heart." For avarice is indeed notable and most iniquitous, to deny oneself and one's possessions to God, who gave all things, to whom we are bound by a thousand names, and we owe all that we possess, indeed all that we are. Fourth, because the Holy Spirit is the spirit of truth, whom Christ gave to the Church, that he might teach it all truth, John XVI, 13. But to truth is opposed falsehood, such as was this lie of Ananias. Again, the Holy Spirit is the spirit of candor and sincerity, to which are repugnant simulation and hypocrisy, such as was this of Ananias.
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5. HEARING. — Hence Porphyry argued against St. Peter of cruelty and bloodshed, because he had killed Ananias. To whom St. Jerome responds, in epistle VIII, denying that Peter had killed him, since he had not even intended death for him or threatened it. Whence Origen, tract. 9 in Matthew, holds that Ananias, struck down by so grave and unexpected a rebuke from Peter, breathed out his soul in great shame and sorrow: as we read of many others that they expired from excessive sadness. Indeed, Pliny also, lib. VII, cap. LIII, testifies that a certain Diodorus, a professor of dialectic, died of sudden shame, because he had not immediately resolved a playful question. It is more true that he died struck by a lethal blow divinely inflicted at the voice of Peter. For his death was not natural, but the penalty of sin and a blow inflicted by God. Whence Dionysius the Carthusian says that Ananias and Sapphira were secretly killed by an angel. The voice therefore of Peter was only the occasion, or instrumental cause of the killing, and that not physical, but moral, as is evident. Whence Tertullian, lib. De Pudicitia, cap. XXI, holds it to have been a type of excommunication. Origin notes, tract. 8 in Matthew; St. Augustine, lib. III Contra Parmen., cap. 1; Cassian, Collat. VI, cap. 1; Isidore of Pelusium, lib. 1, epist. 181, that this death penalty inflicted upon Ananias divinely, was for the terror of the young Church, so that public discipline might be established thereby, with the number of the faithful increasing: and yet Ananias was not damned eternally; but rather through the destruction of the flesh provision was made for his and his wife's spiritual and eternal salvation: they repented therefore upon hearing the rebuke of Peter, before they expired; and perhaps they expired through contrition and excessive sorrow, as happened to that wicked man who heard the sermon of blessed Vincent Ferrer, as is narrated in his Life: unless you say that they made not an express vow, but only a tacit renunciation of good things by their very offering itself; and therefore, being still rude in evangelical matters, they thought they could keep something of them for their own uses without grave sin, and thus were excused through ignorance and sinned only venially: thus Peter Damian, epist. 15, cap. III. For thus God struck Ozah for touching the ark, namely because he had sustained it when it was slipping, I Kings VI, 7. Thus He killed the Prophet by a lion, because he had eaten in Bethel against His command, seduced by another Prophet, who asserted that a contrary revelation had been made to him, III Kings XIII, 24, where it seems to have been only a venial sin. The contrary is suggested by St. Augustine, serm. 27 De Verbis Apostoli: "Ananias," he says, "likewise both lost his life and his salvation." And St. Basil, serm. 1 De Instit. Monach., saying: "He could not find access to repentance," as one struck down by sudden death. Morally, hence let Religious learn how strictly to observe the vow of poverty; thus executors of wills, how diligently they ought to execute pious bequests, and not divert them to their own or profane uses: for God is the most severe avenger of this sacrilege. St. Jerome, epist. 22, to Eustochium, On Virginity, writes that the profession of poverty was so strict in the monks of his time, that it was not permitted to anyone to ask even for necessities, although the diligence of superiors watched lest anything necessary be lacking to anyone. And he adds that on a certain occasion in a monastery in Nitria there was found a monk already dying, who had retained some coins for himself: wherefore it pleased Macarius, Isidore and other elders, that the money be buried with the dead man, all crying out: "Let your money be with you unto perdition." Nor let anyone think this was done cruelly, so great a terror seized all throughout all Egypt, that to have left one coin was a crime." The same St. Gregory did in a similar case, as he himself narrates lib. IV Dialog., cap. IX. Indeed, the Church formerly punished Religious who owned property by deprivation of burial. For Clement III, can. Super quodam, de statu Monachorum, ordains that a Regular Canon, who has not renounced his property, at death be deprived of Christian burial, and, if buried, be exhumed. The same Innocent III ordains in the Lateran Council, as is found there, cap. Monachi. Moreover, the vow of poverty properly consists in this, and obliges under mortal sin to this effect, that it be not lawful to have anything as one's own, or without the permission of the Superior, who is the dispenser of common goods. Whence St. Augustine, On the Common Life of Clerics, and it is found in the chapter Not let it be said, XII Question 1: "It is certain," he says, "that they ought to have nothing, possess nothing, give or receive nothing without the permission of the Superior." The same, in chapter XXVIII of III Kings: "But if," he says, "anything be given to anyone, such as a garment, let it be reduced to the common property, and let it be provided to him to whom it shall be necessary. But if anyone shall have hidden away something given to him, let him be condemned by the judgment of theft." And St. Basil, in Monastic Constitutions, chapter XXXV: "Private possession," he says, "is theft." You will say, from whom is it stolen? St. Basil answers: "For it is a plundering of the community, the diversion of anything whatsoever and from any source to private use." Wherefore the same St. Basil, as Cassian relates, lib. VII On the Institutes of Renunciation, cap. XIX, said to a certain senator, who, having renounced his dignity, the world and riches, had professed himself a monk, yet in such a way that he reserved certain things for himself, lest he be forced to labor with his hands, as the other monks do: "You have lost a senator, and you have not become a monk." The Author relates in a sermon to the Brethren in the desert, tom. X of St. Augustine (for it is certain that these sermons are not of St. Augustine), sermon 5, that a monk named January had secretly retained for himself one hundred shekels, which when the brethren found after his death, they cast into his sepulcher, weeping and saying: "Let your money be with you unto perdition. For it is not lawful for us, servants of God, to place it in food, or in clothing, or in the work of monks, because it is the price of damnation." Caesarius relates something similar, lib. IX of Memorable History, cap. LXIV, concerning a proprietary monk, whom, upon exhuming and casting into a field with his five solidi, they cried out: "Your money, which you secretly possessed against your profession, be with you unto eternal perdition." Our Alphonsus Rodriguez recounts many things similar to these, tract. On Poverty, at the end. Concerning poverty and property see St. Augustine, epistle 109, and St. Basil in the place cited, and St. Bernard, tract. On the Manner of Living Well, cap. XLVIII. But scholastically and didactically see our Suarez, Lessius and Thomas Sanchez, tract. On the Vow of Poverty. From this place St. Boniface (and after him all Bishops when they are ordained), when he was ordained Bishop of Mainz by Gregory II, with this formula made to him the oath of obedience and fidelity: "That if (God forbid) I should attempt to do anything contrary to the series of this promise of mine in any way, or by any device or occasion, let me be found guilty in eternal judgment, let me incur the vengeance of Ananias and Sapphira, who dared to commit fraud against you (that is, blessed Peter) even in their own property." Where it seems to indicate that they were damned. Again St. Gregory, by the example of Ananias, rebukes Venantius, who from a monk had become a Patrician and Chancellor of Italy. For thus he writes to him, lib. IX, epistle 33: "Ananias had vowed money to God, which afterward, overcome by diabolical persuasion, he withdrew; but you know by what death he was punished. If therefore he was worthy of the danger of death, who took away from God the money which he had given, consider how much danger in divine judgment you are worthy of, you who have not taken away money, but yourself from God Almighty, to whom you had devoted yourself under the monastic habit?" Furthermore, from the ruin of Ananias let Confessors learn not easily to permit their penitents to make vows, especially of an entire and perpetual thing, unless they have long and thoroughly proved their constancy. Rather let them persuade them to make partial and temporary vows, for example, that they vow to themselves to do this or that alms, or pious work, to keep chastity for a month or a year, which being completed, let them make a new vow of the new month and year, if the former has gone well. For thus they will have the merit of a vow without the danger of sacrilege.
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7. HIS WIFE, NOT KNOWING WHAT HAD BEEN DONE. — Because, as Chrysostom says, "no one dared to announce what had happened: so much did they observe and revere Peter and obey him."
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8. SAID — "To the woman greeting," says Cajetan. The Syrian Simplicius for "answered" renders "said," as does our author. For thus the Hebrews take answering for saying and beginning a discourse. FOR SO MUCH. — Peter expressed the quantity of the price which had been offered by Ananias. Thus Lyra; Luke, however, passes over it in silence.
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9. WHAT INDEED WAS AGREED AMONG YOU. — Τί συνεφωνήθη ὑμῖν, that is, what was agreed between you? what did you covenant? The Zurich Bible and Pagninus: what did you conspire among you. TO TEMPT THE SPIRIT OF THE LORD. — "Spirit" here can first be understood as prophetic, that is to say, Why did you wish to tempt and test whether I am endowed with the prophetic Spirit and know your hidden fraud and theft? For even if they themselves did not intend this temptation, in fact they were tempting. Thus Cajetan. Second, Spirit here can be understood as the judgment, condemnation, zeal and indignation of the Lord, to whom the price offered had been stolen, that is to say, Why did you wish to test the judgment, indignation and punishment of the Lord? Whence follows: BEHOLD THE FEET OF THOSE WHO BURIED THY HUSBAND ARE AT THE DOOR. — that is to say, The young men who buried thy slain husband are at the door, so that in like manner they may carry thee out and bury thee; for by divine Spirit I see them returning from the burial of thy husband, and with their feet approaching the door of this house.
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11. AND GREAT FEAR CAME. — "No one," says Chrysostom, "groaned there, no one wailed, since they revered the divine judgment and learned that God is not to be despised." AND UPON ALL, — over all. Thus Pagninus. Therefore also fear seized even the Jews not believing in Christ: for they thought, if Peter thus struck down and killed the faithful, therefore he can also strike us down and kill us, if we offend him.
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12. BY THE HANDS OF THE APOSTLES, — that is, by the Apostles, as it were by instruments of wonder-working of the omnipotence of God; for the hand is the instrument of instruments, says Aristotle, in the book On the Parts of Animals. Add that truly many miracles were done by hands, namely by blessing, extension, elevation or contact of hands, as Peter, raising the lame man by hand, restored him to health, chapter III, verse 7. IN THE PORCH OF SOLOMON, — so that there they might preach more freely and to more people. For this porch was in the court of the Gentiles, as I said chapter III, verse 2, to which access was open to all, even the unclean and Gentiles; whereas the court of the Jews was open only to clean and uncontaminated Jews. Add that this porch was very spacious, and therefore capable of so many thousands already converted to Christ, who flocked to the Apostles for the sake of prayer, the Eucharist and preaching.
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13. BUT OF THE REST NONE. — First, some explain it thus, that is to say, None of the Jews still unbelieving dared to give the name of Christ and to join themselves to the Church and the Apostles, on account of fear of the rulers persecuting the Apostles. But this is opposed by what follows: "But so much the more believers were added to the Lord." Second, others explain it, that is to say, None of the faithful of those who had not yet renounced their goods dared to associate themselves with the Apostles: for they feared lest they fall into the case of Ananias and Sapphira. But this is scarcely probable: for from the case of Ananias they were rather incited to the contrary, namely to offering their goods liberally to the Apostles: for in doing this, they were certain that no harm would be brought upon them; but in not doing so, they were doubtful and fearful. I say therefore that the sense is, that is to say, The Apostles alone dwelt in the porch of Solomon, none of the rest dared to join themselves to them, to insert themselves among them, to profess themselves an Apostle, or familiar to the Apostles, and this partly from fear of the magistrates, partly from admiration and reverence of the Apostles, because they distrusted that they could rise to their dignity and virtue. For they were, says Chrysostom, "like angels so admirable," unafraid at threats and dangers, more splendid than riches and delights, breathing divine fire, venerable in gravity, lovable in affability, fervent in charity, heavenly in prayer, divine in morals. Whence follows: "But the people magnified them."
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14. BELIEVING IN THE LORD, — that is, believing the Lord, namely Jesus Christ. It is a Hebraism, namely the beth of contact, which the Hebrews join to all verbs which signify some contact, whether corporeal or spiritual. For they say to touch in the hand, that is to touch the hand; to strike in the head, that is to strike the head; to believe in the Lord, that is to believe the Lord. For to believe signifies spiritual contact; for he who believes extends his mind through faith to him in whom he believes, and thus touches him spiritually by his faith. See the remarks on Exodus chapter XII, verse 31.
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15. THEY BROUGHT FORTH INTO THE STREETS; — they brought them forth into the streets: for this is the Greek ἐκφέρειν, that is to say, So great was the multitude of miracles, so great was the abundance of the sick running together to the Apostles, that they could neither carry them to the Apostles, nor could the Apostles visit them house by house; wherefore they brought them forth into the streets, through which the Apostles were about to pass, that they might be healed by them there. Thus Cajetan. A grabatum is a simpler and baser kind of bed, such as that of the poor and sick, which is portable, while those lying in it are carried by bearers or beasts of burden to a hospital, or are transferred elsewhere. Thus Cicero, book II of On Divination. THAT WHEN PETER CAME, AT LEAST HIS SHADOW MIGHT OVERSHADOW SOME ONE OF THEM. — Wonderful thaumaturgic power of Peter: not only by his body, but even by the shadow alone of his body, which is an empty thing and a mere privation of body and light, he heals the infirm. Behold here fulfilled that saying of Christ: "He that believeth in me, the works that I do, he also shall do; and greater than these shall he do." For Peter performed miracles greater than Christ. Moreover, not the shadow, but the body of Peter by touching the sick through his shadow healed them, as an instrument and instrumental cause of God almighty, either physical, or rather moral. Bozius notes, book XVIII On Ecclesiastical Signs, chapter 1 (and this St. Chrysostom insinuates), the phrase "some one of them," and thinks it signified thereby that when Peter's shadow touched one only, all the others who were near him or exposed in the same street would be healed, even if they were not touched by Peter's shadow. For it follows in the plural: "And they were delivered from their infirmities." In this sense the whole of this context of our Latin version inclines, but not the Greek, nor the Syriac; for each of these omits that phrase: "And they were delivered from their infirmities." The simpler and more certain sense therefore is, that is to say, All eagerly strove to place themselves in Peter's shadow: for as many as were touched by it were healed. Thus St. Vincent Ferrer, sermon on Good Friday, says some think that for this reason one thief only, who was on the right of the crucified Christ, was converted, because the shadow of the crucified Christ touched him alone. St. Ambrose gives the reason, book III of the Hexameron: "This verdure of grace ever flourishing in Christ, he says, the Church declares through the ages, Canticles II: In his shadow I desired and sat. The Apostles also received this prerogative of the living gift, of whom not even a leaf could ever escape, so that even their shadow healed the sick. For faith of the mind overshadowed the infirmity of the body, and the flourishing merits of virtues." Symbolically, Bede thinks that by Peter's shadow is signified the Sacraments of the Church (which are as it were veils of grace), by the contact of which in the present life, which is shadowy and passes away like a shadow, we are justified, and thus through them we are led to heavenly things which are figured by these shadows. Again St. Augustine, sermon 29 On the Saints, infers, if Peter's shadow could do so much, how much could his chains and relics do? "If the overshadowing of one visiting was so healing, he says, how much more the chain of one binding? etc.; for the chains impressed upon the sacred limbs with the iron weight of suffering merited to draw more of the body's healing." Again if this shadow could do this, what could Peter's image do? For a shadow is the natural image of a body, but empty and evanescent; an image however is real and stable. Whence Clement of Alexandria teaches, after Pliny, in the Exhortation, that the art of painting and depicting arose from a shadow. Finally, Peter's shadow teaches that prelates ought to reside, that being present they may heal, overshadow, protect and govern their subjects. Physically, Pliny, book XVII, chapter XII, teaches that bodies communicate their quality to their shadow: wherefore great power exists in the shadow in both directions, and therefore in planting trees its exact consideration ought to be had. "The shadow, he says, of walnuts is heavy and harmful, even to the human head, and to all things near enough, etc. Of figs light, although scattered, and therefore they are not forbidden to be planted among vines. Of elms light, even nourishing whatever it shades. Of planes pleasant, although thick. Of poplars none, with leaves playing. Of alders rich, but nourishing the crops. The vine suffices for itself, with mobile leaf and frequent tossing tempering the sun with shadow. The shadow of almost all is light, whose stalks are long. This knowledge is not to be despised, and not to be placed among the last things, since for some the shadow is either a nurse or a stepmother. Of walnuts indeed, and pines and spruces, and firs, whatever it touches is undoubtedly poison." The same author, book VIII, chapter XXX, writes: "By the contact of a hyena's shadow dogs become mute." In a similar way the shadow of Peter and the Saints is salutary to the good, harmful to the wicked, not by natural force, but by divine. God therefore alluded in this miracle of Peter's shadow to the natural property of shadow already recounted.
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16. VEXED (ὀχλουμένους, that is troubled, disturbed, agitated) BY UNCLEAN SPIRITS, — namely those possessed by demons or obsessed and tormented by them. They are called unclean, because they burn with pride, anger and hatred of God and men; and because they incite men to gluttony, lust and all sins. Hence also when they appear, they appear in no other form than that of asses, goats, cats, swine and similar foul and unclean animals. Note: Here and in the Gospels frequent mention is made of those possessed by a demon, whom Christ and the Apostles cured: indeed more frequent than in the whole Old Testament; because the heresy of the Sadducees, denying the existence of angels and spirits, was flourishing in the time of Christ, and to refute this God permitted the demon to possess human bodies and to show himself and his power in them, and this sometimes without fault, sometimes to punish the fault either of the possessed or of their parents, especially grave and mortal sin; yet sometimes also on account of venial sin, such as slight gluttony, anger, sloth, of which examples exist in St. Gregory, book I of the Dialogues, chapter IV; Cassian, Collation VII, chapter XXVII, and others. For a similar reason God now permits so many witches and magicians, and so many of their evil deeds, against atheists, who likewise deny all spirit, indeed all divinity. Furthermore, among other gifts and marks of the Church bestowed by Christ, one eminent is the power of casting out demons, as St. Justin objects to the Gentiles from continual experience, in his Dialogue against Trypho, and St. Antony, in St. Athanasius. Whence the Church ordains exorcists for this purpose, that through sacred exorcisms they expel demons: whereas on the other hand Luther, in the year 1545, wishing to cast out a demon, was reduced by it to extreme distress, as his then disciple, but later enemy, Staphylus narrates in his Response Against Smidel, and Bredenbach, book VII of the Collations, chapter XL, who also in chapters XLII and XLIII recounts many similar examples. WHO WERE ALL HEALED. — It is likely that many of these, having seen the miracles of the Apostles, believed in Christ, and when they were baptized, by the power of baptism, inasmuch as exorcism is employed in it to expel the demon, were freed from the demon. For that this happened to many others our Lorinus here narrates: but those who after baptism were seized by the demon, he narrates that they were accustomed to be freed from it by the power of the sacrament of Confirmation, which they received, as Prudentius relates in the Apotheosis, and Lactantius, book IV, chapter XXVII.
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17. WHAT IS THE HERESY, — that is sect; the Tigurines, faction, as is clear from Acts, chapter XXIV, verse 14. OF THE SADDUCEES. — The Syrian [version], who were of the doctrine of the Sadducees, that is to say the High Priest with his followers, who were of the sect of the Sadducees, persecuted the Apostles, because they preached the resurrection, which they, being Sadducees, stubbornly denied. He hints that the High Priest was likewise a Sadducee, and therefore was indignant toward the Apostles. WERE FILLED WITH ZEAL. — Pagninus, with emulation; the Syrian [version], with envy, that is to say they put on the zeal of their sect, namely of defending Sadduceeism, and therefore they envied the Apostles who were impugning it through miracles, and as it were triumphing over it, and they attempted to suppress them; but the zeal of the Apostles, being heavenly and divine, conquered and suppressed the earthly and perverse zeal of the Sadducees.
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18. IN PUBLIC CUSTODY, — δημοσίᾳ, that is popular and plebeian, in which thieves and robbers and other common and vile malefactors were kept imprisoned, so that they might afflict the Apostles with all the greater ignominy and pain, as if similar to other malefactors, both in guilt and in punishment. For nobles were placed in a secret prison more honorable and comfortable, says Hugh.
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19. BUT AN ANGEL OF THE LORD. — Some think it was St. Michael, to whom the care of the Church is entrusted, and therefore also of its head, namely the High Priest, such as St. Peter was. Thus Pantaleon Chartophylax in the Encomium of St. Michael, which is found in Surius on September 29; Sophronius, volume II of the Library of the Holy Fathers, in the Encomium of angels, and others. Arator adds that this angel came shining with great light, and thereby illuminated the prison and the night, otherwise the Apostles would not have been able to see him. OPENING THE DOORS OF THE PRISON. — Rupert, Dionysius, Gagneius and others think the doors were not really opened, but by phantasm; that the angel led them out of the prison with the doors closed, by penetration of dimensions (as Christ being born penetrated the closed womb of his mother, and rising again penetrated the stone by which the sepulcher was closed), but so expeditiously, as if he had led them out through the opened doors of the prison: whence it seemed to them that they had gone out through opened doors. But the contrary is more true, namely that the angel really opened the prison: for an angel cannot cause one body to penetrate another; but as soon as he led them out, he closed the doors again: whence the ministers of the Magistrate found them closed, verse 23. Morally, learn here that in the most difficult circumstances God is present to his own, and then shows his power, even through miracle, in protecting them: therefore no one ought then to despair, but rather to sharpen his hope in God, and to invoke his aid with the greatest confidence, as the Apostles undoubtedly did here.
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20. GO, AND STANDING, — as if steadfast in faith and in the preaching of Christ. For standing is a symbol and gesture of constancy and of the steadfast. Whence Wisdom cap. V, vers. 1, it is said of them: "The just shall stand with great constancy against those who have afflicted them." Note here how much freedom and generosity God and the angels require from his preachers, namely that they oppose themselves to the whole council, and preach against its will, fearing neither its threats, nor torments, nor death. SPEAK, etc., ALL THE WORDS OF THIS LIFE. — "Of life," that is of the institution, namely of Christianity; secondly, "of life," namely Christian; thirdly, "of life," namely eternal: which indeed show the way, and lead to salvation and eternal life.
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21. THEY ENTERED INTO THE TEMPLE AT DAYBREAK. — The Syriac, at the time of beauty. For dawn is most beautiful, both when the sun rises golden-haired, and with the singing of birds, and with the sweet spirit exhaling through light and heat from flowers, herbs, sprouts and dew. Plato writes, lib. X Of Laws, that all Greeks, equally with Barbarians, adore God both at the rising and setting of the sun: wherefore Clement, lib. II Constitutions, cap. XXIV, sharply rebukes Christians who come to temples later, when Gentiles and Jews frequent their Synagogues at daybreak; indeed the Wise Man, cap. XVI, vers. 28, teaches that manna rained down from heaven at daybreak: "That it might be known to all," he says, "that one ought to prevent the sun in blessing thee, and to adore thee at the rising of the light." Thus here the Apostles, dismissed from prison, at first daybreak come to the temple, both for the sake of prayer and thanksgiving, and for the sake of preaching, knowing certainly that the Jews, as was their custom, would come to the temple at daybreak for prayer. Most excellently Climacus, the great master of the spiritual life, in step 26, teaches that each one ought to begin and end the day with prayer, so that he may wake with God and fall asleep in him: for from this the whole of the remaining day or night depends; and therefore the demon of evening lies in wait for us in the evening, and the demon of morning in the morning: "Whenever," he says, "we have lain down in bed for rest, the unclean spirit comes and hurls wicked and filthy thoughts at us like darts, so that when through sloth we do not rise to prayer, nor arm ourselves quickly against him, we fall asleep in filthy thoughts and see filthy dreams." He then adds concerning the morning: "There is one of the spirits who is called the precursor, who meets us as we rise from sleep, and strives to defile our first thought. Give to the Lord the firstfruits of thy day. For the whole of it will belong to him who first takes possession of it. A memorable word was spoken by a certain excellent workman: From the very morning time," he says, "I know the whole course of my day." The faithful therefore, as soon as they awake, like birds and with the birds ought to begin to jubilate to God. COMING, — to the place appointed for the council. THEY CONVENED THE COUNCIL. — The Syriac, his companions and colleagues, namely the inferior priests, who were with him in the council, as now Cardinals are with the Pope.
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24. The captain of the temple, — στρατηγός, that is the commander of soldiers, and as it were the praetor of the temple, as I said from Chrysostom and Bede cap. IV, vers. 1. WHAT WOULD BECOME OF THEM? — τί ἂν γένοιτο τοῦτο, what this would be; or, what would have become of them? Thus the Syriac; the Zurich version, what did this mean? Vatablus, how would this have happened? Namely, whether the Apostles had corrupted the guards of the prison with money, to open it for them, or whether they had broken the prison by force, or whether they had escaped from it by magic trick, as Apollonius of Tyana seems to have done, who, imprisoned by Domitian at Rome, suddenly appeared at Puteoli, according to Philostratus, lib. VIII of his Life, cap. IV. Linus translated it differently, what would this become? that is, lest they should wonder whither the matter would lead, what outcome it would have.
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26. HE BROUGHT THEM WITHOUT VIOLENCE. — The Apostles obeyed the Captain, or Praetor, although they were not bound and could repel his force with the help of the people devoted to them, in order to give an example of Evangelical humility, patience, integrity, constancy and obedience toward the Magistrate, even infidel and hostile, according to the command of Christ, Matt. cap. X, vers. 12, and John cap. XIV, vers. 27. For a good conscience resting on God and certain of his aid and protection fears nothing, "for he," says St. Chrysostom, "like a bird always snatched them (the Apostles) from the hands of those (the Jews)."
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28. By commanding we have commanded. — That is to say, Plainly, gravely and severely we have commanded you under great penalties. AND YOU WISH TO BRING UPON US. — That is to say, You wish to impute to us and impose upon us the crime of homicide, namely that we impiously and unjustly killed Christ, the true, innocent and holy one, and thus to bring infamy and danger of life upon us, both before the people and before the Romans, the masters of affairs, powerful and equally just avengers of crimes. For to bring the blood of someone upon another is to make him guilty of homicide and to demand its penalties from him, namely that he give his own blood and life for the blood of another whom he unjustly shed. "The prince of the priests," says Bede, "forgot the debt which he himself had invoked upon himself and his, saying: His blood be upon us and upon our children." Of this man, — of Jesus Christ, whom they disdain to name, either on account of his glory, as the Gloss says: because indeed they envy him and strive to obscure and abolish his name; or on account of hatred: for those whom we hate, we cannot bear to see, or hear, or name.
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29. AND PETER AND THE APOSTLES ANSWERING. — Lyra thinks that Peter alone spoke on behalf of the others, lest if all spoke, there would be confusion of voices which could not be understood. Better do Hugo, Dionysius and others think that, with Peter beginning the response, the others joined in with him, and each confirmed the response: for they were full of zeal and ardor, both for preaching and professing Christ, and for suffering for him. IT IS NECESSARY TO OBEY GOD RATHER THAN MEN. — This is a golden maxim, modest and strong, to be engraved on the hearts of all, which demands daily and constant practice in every place and time. Relying on this, the Apostles and Martyrs opposed themselves to the edicts of Emperors concerning the adoration of idols and other things forbidden by God, even unto fires, crosses and beasts. Thus the Maccabees answered Antiochus commanding them to eat pork contrary to the law of God: "I obey not the command of the king, but the command of the law, which was given to us through Moses," II Maccabees, chapter VII, verse 30. Similar to this is the axiom of Plato in the Phaedrus: "It is not lawful for any man to depart from that duty which God has commanded him." For, as he says in the Euthyphro: "That is holy which is pleasing and acceptable to God." Secondly, the Apostles by this saying and the following one tacitly rebuke their judges and pontiffs: "For they show great wisdom in that they fight against God," says St. Chrysostom.
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31. THIS PRINCE AND SAVIOUR. — σωτῆρα, concerning which St. Augustine, book III On the Trinity, chapter X: "which is in Hebrew Jesus," he says, "in Greek σωτήρ, and in our language Saviour." Thus the Gentiles called Antiochus by the name Soter, from the salvation he brought to them. Exalted, — from the earth to heaven through his glorious ascension, says St. Chrysostom, just as the same one, verse 30, he "raised" from death through resurrection. Again he exalted him on earth through our preaching, giving clarity to his name, and gradually subjecting to him Jews and Gentiles, "that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father," Philippians, chapter II, verse 11. TO GIVE REPENTANCE, — that through Christ, and through the merits of Christ, to his glory, he would give to Israel place and manner of repentance, and through it remission of sins, namely justice and salvation: not that our justification consists entirely in the remission of sins through the justice of Christ imputed to us, as Calvin raves, denying habitual grace and infused virtues, whose error therefore the Council of Trent condemns, session VI, canon 11; but that our justification in this life consists rather in the remission of sins than in the perfection of justice, as St. Augustine says, book XIX On the City of God, chapter XXVII. For after original sin remitted in baptism, mortal sins committed after baptism are remitted to us in the sacrament of Penance; after that we frequently relapse into sins at least venial from innate concupiscence, for the remission of which we pray daily by the command of Christ, saying: "Forgive us our debts, as we also forgive our debtors." See Bellarmine, book II On Justification, chapters III and VI. Furthermore, Peter, before other gifts of Christ and Christianity, proposes to the judges the remission of sins, because he was objecting to them the gravest sin, namely that they had killed Christ; lest therefore they despair of his pardon, he asserts that God through Christ will forgive them absolutely all sins, even this deicide, if they repent and believe in Christ. For "Christ," says Oecumenius, "exalted by God, forgets injuries."
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32. And we are witnesses of these words, — that is, of these things and mysteries (for the word is put for the thing signified by the word, by metonymy), namely of Christ's resurrection, ascension and exaltation, and of penance and remission of sins promised by God to those believing in Christ. Thus Lyra. AND THE HOLY GHOST. — In Greek καὶ τὸ πνεῦμα δὲ τὸ ἅγιον, that is as Pagninus and the Zurich Bible: "moreover also the Holy Ghost," as if to say: Not only are we witnesses of Christ, but also the Holy Ghost, who through us speaks boldly this testimony concerning Christ, and who through us works so many signs and miracles unto faith in this his testimony, nay communicates himself to all who believe in Christ, and therefore will also communicate himself to you, even though you are Christ-slayers, if you believe in Christ. Furthermore, the Holy Ghost gave testimony of Christ not only through the Apostles, but also through himself, both because he descended visibly in the form of a tongue, fire, wind upon those believing in baptism; and because he suggested internally to the minds of believers faith, hope and love in Christ. What and how great a witness the Holy Ghost is, St. Cyril teaches, book X on John, chapter XXXIII.
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33. When they had heard these things, they were cut asunder. — The Syrian version: they tore themselves apart with fury; others: they gnashed and ground their teeth, as if they were drawing a saw through their mouths. Most aptly our text "were cut asunder," as if by a saw of wrath and fury they were cut and sawed through the middle of their heart; for this is the Greek διαπρίεσθαι. For great pain, rage and anger is as it were a saw cutting through the mind of the angry man, and tearing it into a thousand thoughts, movements and surges of impatience and indignation. On the other hand the Apostles, meek and strong, placed in the midst of their enemies, enjoyed the greatest peace and serenity of mind. Such is the power of a mind conscious of what is right and fixed upon God. CONSULTED, — ἐβουλεύοντο, that is took counsel, as the Zurich Bible and Pagninus render it.
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34. A Pharisee. — Pharisee in Hebrew is the same as interpreter, expositor, namely of Holy Scripture and divine law; or separated from others, namely in religion and sublimity of life. For they were held among the Jews to be most learned and observant of the law. Whence also Paul before his conversion was a Pharisee, chapter XXIII, 6, and Philippians III, 5. See the remarks there. GAMALIEL. — He was the master of St. Paul, St. Barnabas and St. Stephen, who afterwards believed in Christ and publicly professed his faith, and is numbered among the Saints in the Martyrology, on the 3rd of August, together with his son Abibos, as is clear from Lucian in his Account of the Finding of the Body of St. Stephen, Nicodemus, Gamaliel and Abibos, which Baronius records. For Gamaliel appearing to Lucian revealed the place of burial of himself and his companions. Now therefore he was secretly favoring Christ and the Apostles, nay St. Clement, book I of the Recognitions, chapter IX, and from him Bede assert that he was already a Christian (although Chrysostom denies this), but concealed his faith at the Apostles' persuasion, so that he could protect the Apostles in the council and scatter the counsels of the Pontiffs against them, as St. Sebastian did for Christians before Diocletian. Moreover Gamaliel in Hebrew is the same as "my recompense is God," or "weaned of God," or "my camel is strong," says Pagninus in his Hebrew Names, all of which fit Gamaliel excellently. HONORABLE, — τίμιος, that is held in esteem. Thus the Zurich Bible and Pagninus, and this both on account of wisdom and on account of virtue and gravity of morals. COMMANDED TO PUT THE MEN OUT FOR A LITTLE WHILE. — as if to say: He suggested to the president of the council that he command the Apostles to be led out of the council for a short time. Thus the Syrian version, both lest he cast suspicion on his colleagues, that he was secretly favoring the Apostles, if he had excused them in their presence, says St. Chrysostom; and also that he might defend them more effectively in their absence. Thus Lyra. 35. TAKE HEED TO YOURSELVES. — He softened the fury of the judges, urging mature deliberation, as if to say: Do not hasten to judgment from passion and anger, lest you repent of it afterwards, but too late. Thus St. Chrysostom. Wisely Aristotle, book VI of the Ethics, chapter IX, asserts, "that deliberate matters should indeed be done quickly, but counsel should be taken with delay."
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36. THERE ROSE UP THEUDAS. — Some say Theudas. This is a different person from Theuda, of whom Josephus speaks in book XX of the Antiquities, chapter II, who under Cuspius Fadus, Prefect of Judaea, that is in the fourth year of the Emperor Claudius, pretended to be a prophet, many years after this speech of Gamaliel (for Gamaliel spoke this in the year 34 of Christ, which was the 18th year of the Emperor Tiberius: to whom then succeeded Caius Caligula, and to Caius Claudius). In this Eusebius was wrong, in book II of the History, chapter XI, and Bede, Dionysius and others; unless you say that Josephus erred in the chronology of Theudas, and that Theudas stirred up rebellion among the Jews long before Claudius, which nevertheless is difficult to believe, namely that Josephus erred in a matter of his own age by so many years; for he himself was a contemporary of Claudius. Perhaps the Theudas of Josephus was the son or grandson of our Theudas, who attempted to revive his rebellion now suppressed and to avenge the death of his father or uncle, as we see happening even today. SAYING THAT HE WAS SOME ONE. — The Greek texts add μέγαν, that is, great; the Syriac, saying that he was Rab, or Rabbi, that is, some great teacher and prophet. It was persuaded to the people from the oracles of the Prophets, and from the sceptre being transferred from Judah to Herod a foreigner, that the time of the Messiah was at hand, who would restore the kingdom to the Jews and rule over the whole world. Tacitus also mentions this persuasion, in book XXI, and others. Many therefore impostors seized upon this opportunity to sell themselves as the Messiah, among whom this Theudas appears to have been. Hear what Josephus says of him: "In Judaea a certain impostor, named Theudas, persuaded a great multitude of the common people, that taking their possessions they should follow him to the river Jordan (for he claimed to be a prophet), promising that he would divide the river Jordan by his word, and provide an easy passage, and by such a promise he seduced many. But Fadus sent against them squadrons of cavalry, who rushing upon them suddenly killed many of them, took many alive, and among them Theudas himself, whose head was cut off and brought to Jerusalem." Whether therefore the Theudas of Josephus and this one of Gamaliel were the same person or different, certainly each was similar in genius and character. TO WHOM ASSENTED, — ᾧ προσεκολλήθη, that is, to whom he was glued; Pagninus, to whom he adhered.
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37. AFTER HIM AROSE JUDAS THE GALILEAN. — Hence you may again gather that our Theudan was another person from that of Josephus; for this one was under Claudius, ours under Augustus: for he was before Judas the Galilean, who began to rebel against the Romans when Christ was being born. Thus Origen, in book I Against Celsus, and tract. 21 on Matthew, teaches that Theudan was before the birth of Christ, but Judas shortly after it, namely in the census which Augustus held when Christ was being born. So also Lucius Dexter, in his Chronicle, in the second year of Christ, which was the 753rd year of the city of Rome, has these words: "Three suns appeared in Spain collected into one. Augustus adopts Tiberius and Agrippa as sons. Judas the Galilean exhorts the Jews to rebel against the Romans;" indeed Luke himself here, or rather Gamaliel saying: "After him arose Judas the Galilean in the days of the profession," that is in the days of the census, as I shall presently say. Others, who wish that our Theudan be the same as that one of Josephus, and therefore later than Judas the Galilean, answer that "after him" is the same as "besides him": for the Greek μετά does not always signify order of time, but connexion of things. But this exposition seems harsh and forced: for in Greek μετὰ τοῦτον properly means "after him," as our Douay, the Zurich, Pagninus and others translate it everywhere, not "besides him." In the days of the profession, — ἀπογραφῆς, that is of description. Thus the Zurich version. The Syriac: in the days when men were described in money of the poll-tax, namely by heads in the census. For in the census these three things took place: first, individuals professed themselves subjects of Caesar Augustus; second, they paid him the census as a sign of subjection; third, they were described by the governor in the tables of Caesar, to make a count of the Jews and other nations which professed themselves subject to Caesar, so that from this Caesar might know how great were the resources of the provinces, both for paying tribute and for conscripting soldiers, or even for imposing them, lest the provinces, relying on their own multitude and strength, should rebel against Caesar. This is the census of which Luke speaks, cap. II, 1: "And it came to pass that in those days there went out a decree from Caesar Augustus that the whole world should be enrolled. This enrolling was first made by Cyrinus the governor of Syria: and all went to be enrolled, every one in his own city. And Joseph also went up, etc." Judas therefore, taking occasion from this census, began to stir up the Jews to rebel against the Romans, saying it was unworthy that a faithful nation, and the children of Abraham hitherto free, should begin to serve an infidel Caesar and the Romans. He added that it was forbidden them by the law to pay tribute to the Romans. For in Deuteronomy XXIII, after verse 17: "There shall be no harlot," etc., the Septuagint adds: "There shall be no τελεσφόρος among the daughters of Israel," which Tertullian, in the book On Modesty, cap. IX, and St. Jerome, epistle 146, translate: "There shall be no tribute paid from the sons of Israel;" for τέλος means tribute. But this is incorrect; for this meaning is not found in the Hebrew text, nor in the Latin and others. Wherefore it seems to have been added by the Septuagint to explain the preceding law: "There shall be no harlot among the daughters of Israel, nor shall there be a sodomite among the sons of Israel," namely by harlot and sodomite chiefly are understood here those who sacrilegiously dedicated themselves and their shame to Venus and Priapus, such as was the mother of Asa, king of Judah, and the effeminate, of whom III Kings XV, 12 and 13; for τελεσφόρος is derived not so much from τέλος, that is tribute, as from τελετή, that is consecration. Whence St. Augustine, book X On the City of God, cap. IX, says that by this word are signified certain consecrations, which were truly false rites of demons, in which namely harlots and the effeminate offered gifts and especially a part of the price and gain of their shame to Venus or Priapus, as the canephorae among the Athenians; and it plainly appears that τελεσφόρος is said of a woman, not of a man. For it follows, "of the daughters of Israel." And soon after: "And there shall not be τελισκόμενος, that is initiated, among the sons of Israel." Where Theodoret, Questions XXVIII on Deuteronomy: "Telesphoron," he says, "he calls him who initiates into mysteries; teleskomenon however him who is initiated," that is consecrated as a priest or worshipper of Venus or Priapus, or priestess or worshipper. For such were called in Hebrew kades kadesca, which our Douay in Deuteronomy translates as harlot and sodomite; elsewhere however as effeminate. For kades properly means holy and consecrated to some deity, as here a harlot to Venus. Thus also St. Cyril, book XV On Adoration. Judas therefore was here the author of the sect of the Galileans, who in defense of their liberty rejected every tax and dominion of Caesar, even with death proposed. See Josephus, lib. XVIII Antiq., cap. I, who also in lib. XX, cap. III, adds that the sons of Judas, James and Simon, were crucified under the Emperor Claudius for the same reason. But hear the same author writing about the pertinacity of the Galileans, even of boys, lib. VII Belli, cap. XXIX: "By every kind of torture and vexation of bodies devised against them, for this alone, that they might confess Caesar as lord, no one yielded, nor seemed willing to speak; but all preserved that conviction stronger than necessity, as though they endured torments and fire with brutal bodies, not even with their minds. And truly the age of the boys was a marvel to those watching: for not one of them was moved to name the lord Caesar, so much did the force of their boldness overcome the weakness of their bodies." This sect flourished for a long time among the Jews, and so broke out into public war, by which the Jews were subdued and destroyed by Titus and Vespasian. For this reason Christ and the Apostles, because they began to teach at the same time, and because they were equally Galileans as Judas and his followers, fell under suspicion of their heresy among the Jews and Romans, and therefore in order to show themselves alien from it, they teach everywhere and command that the faithful obey princes, even infidels, and render to them the honor and tribute owed. See St. Paul throughout cap. XIII to the Romans. Indeed, Christ for this reason wished to pay the tribute, even if he were not obliged to it, Matt. XVII, 27. Hence also the Scribes tempted Christ, so that they might accuse him before Pilate, saying: "Is it lawful to give tribute to Caesar, or not?" Matt. XXII, 17. Thus St. Jerome there. These are the Galileans whom Pilate killed by mixing their blood with their sacrifices, Luke XIII, 1. Hegesippus treats of the same, lib. II De Excid. Hieros., cap. V, where however he calls them Samaritans. But I answer that they were Galileans by origin, Samaritans by sect, and therefore separated by the Jews from the temple, religion and sacrifices. Or certainly they were mixed from Samaritans and Galileans. Moreover, in what end and sense Gamaliel cites the rebellions of Theudas and Judas, will soon be clear. TURNED AWAY THE PEOPLE. — In Greek ἱκανόν is added, that is, much. Thus also the Syriac. They were dispersed, — their sect and rebellion was annihilated, because all were either killed or dispersed, as if to say: In like manner this sect of the Apostles will be annihilated, if it tends toward sedition or other crime: for when that is detected, the Roman governor will seize and punish them, just as we Pontiffs and Scribes, who watch over their doctrine and morals; but if their sect be pious and from God, we cannot and ought not to resist it, as he himself adds in verse 38. Wherefore let us not precipitate counsel and judgment, but wait and see how their affairs turn out: thus we shall sin in no way; for we shall not be accused by the people or the Prefect of negligence, nor by God of imprudence and rashness. This is what he adds:
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38. AND NOW THEREFORE I SAY TO YOU: DEPART FROM THESE MEN. — That is, as the Syriac, Zurich and Pagninus versions have it, abstain from these men. As if to say: Do not mix yourselves in their preaching: as you do not approve it, so neither disapprove it: time, which is the teacher of truth, will teach us whether it be from God or from the spirit of man; up to now they have harmed no one, nor have they taught anything impious or perverse: for they do not teach the worship of idols, nor do they blaspheme the God of Israel: therefore we have no action against them, no right of persecution or punishment. "Depart" therefore, in Greek ἀπόστητε, that is, withdraw and desist from your inquiry against them, do not judge their affairs and deeds, do not hinder their assemblies, lest if they be new Prophets sent by God, you be injurious to God and be chastised by him: but if they act by a human spirit of sedition or ostentation, he himself will reveal it and make them contemptible to the people and guilty before the magistrates, who therefore will restrain and punish them; thus this work and counsel of theirs will dissolve and fall by itself.
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39. IF IT BE OF GOD, YOU CANNOT DISSOLVE IT (neither physically, nor even morally, that is to say, You cannot lawfully, nor ought you to). — Whence it follows: "Lest perhaps you be found to resist God." Gamaliel could have said: It is certain that this work of the Apostles is from God, and this is proved by so many of their miracles. But because he saw the judges completely turned away from them, indeed raging against them, he prudently kept silent, lest he both reveal his own affection toward the Apostles and stir up the fury of the Jews more, and create danger to his own life and that of the Apostles. He therefore speaks conditionally: "If it be of God (as it truly is), you cannot dissolve it;" so that, by injecting fear of God, as it were cold water, he might soften and extinguish their fury, which he could not completely extinguish and suppress. At the same time by this statement he hints that they should seriously and without passion inquire whether this work is not from God: for if they consider their holy morals and miracles, they will easily see that this is the work of God, as if to say, "Believe that you cannot dissolve it," says St. Chrysostom. For even if the Apostles were teaching a new law and a new Testament, by which the old law and sacrifices were to be abrogated, nevertheless this very thing had been foretold by the Prophets. But that the time of this change had already arrived, the Apostles proved by many Scriptures and miracles. Heretics abuse this opinion of Gamaliel, saying that when we are accused before the Magistrates of new doctrine, we should answer them: If this work is of men, it will be dissolved; if of God, you cannot dissolve it. But this is wrong: for it is certain that every heresy is heresy, that is, a false and pestilent doctrine, condemned by God and the Church, which therefore the Magistrates ought immediately to cut down, lest it spread and infect and destroy many. It is well known how much the truces granted by Charles V, forced to do so, to heretics in Germany until the general Council, harmed the Church and spread heresy, so that it has not been able to be eradicated even to this day. "For their speech creepeth as a cancer," II Timothy ii, 17. Wherefore God commanded them to be immediately put to death, Deuteronomy xiii, 5. It was otherwise here with the Apostles; for it was certain to Gamaliel that their doctrine was holy and divine. But to the Scribes and judges, if not certain, it should at least have been doubtful on account of so many signs and prodigies, which they heard of or saw daily concerning the Apostles. In such great doubt they could not in good conscience condemn the Apostles; and since from a preconceived prejudice and aversion against them they did not wish to absolve them, they ought altogether to follow Gamaliel's counsel, namely: Refrain from these men, for if this their work be of men, it will come to nought; but if it be of God, you cannot dissolve it. For what else would you advise to a man raging and rushing into crime? They consented, — namely, not to kill the Apostles, as they had furiously thought a little before in verse 33; yet their fury was not so extinguished that they did not scourge them and command them to abstain from preaching Christ, as follows.
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40. Being beaten they announced; — they therefore scourged or beat the Apostles; the Syriac, they beat them. The Greek δείρω signifies to beat and to flay. They did this because in any way "they wished to satisfy their own desire, lest they should seem to have done nothing, and foolishly to have attempted those things which were impossible for them," says St. Chrysostom. Moreover St. Clement, book V of the Constitutions, chapter II, makes Caiaphas, Annas and Alexander the authors of this beating, and asserts that the Apostles were beaten not once, but often by them. Truly St. Athanasius, in his epistle to the Orthodox in persecution: "To suffer scourges," he says, "is of Christians; to inflict them is of Caiaphas and Pilate." Here is fulfilled the oracle which Christ foretold to the Apostles: "In their synagogues they will scourge you," Matthew x, 17. Excellently St. Gregory of Nazianzus, in oration 23 in praise of Heron: "The mind of a philosopher becomes more noble from what it has suffered, and as glowing iron is hardened by cold water, so he himself is hardened by dangers." THAT THEY SHOULD NOT SPEAK IN (that is, concerning) THE NAME OF JESUS, — that they should not preach concerning Jesus, namely that he had risen and was the savior of the world.
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41. THEY WENT REJOICING. — "So strong and invincible a thing is virtue," says Chrysostom, "and while it suffers, it conquers those who afflict it." And soon after: "For it is the most excellent degree of fortitude, not only to bear adversities patiently and willingly, but also joyfully. This is all joy, to fall into various temptations," as James says, chapter I, verse 2. And he adds that this fortitude and joy in sufferings is more wonderful than all signs and miracles. Cassian, in the Conferences, book XII, chapter XIII, relates that a certain Christian, harassed by the Gentiles, when they impudently asked him: "What miracle did your Christ, whom you worship, perform?" answered: "That I should not be moved or offended by these and greater injuries, if you should inflict them." Thus St. Paul exults everywhere and glories in his chains, stripes, scourges, and stonings. See the whole chapter XI of the Second Epistle to the Corinthians. Whence St. Chrysostom, homily 4 on II Corinthians: "Blessed Paul," he says, "when he saw as it were heaps of snow of temptations pressing upon him daily, rejoiced and exulted no otherwise than if he had lived in the midst of paradise." And St. Augustine, book LXXXIII, Questions II, asserts that "the just, even with hope of future life set aside, are tormented more joyfully and gladly for the love of truth than the luxurious feast in drunkenness for the desire of intoxication." Thus St. Lawrence exulted on the gridiron, mocking the tyrant: "It is roasted, turn it over and eat." Thus St. Vincent exulted on the rack and in the most bitter torments, conquering and afflicting Dacian the judge and torturer by his joy. St. Tiburtius, standing on glowing coals with bare feet, said "he was walking upon roses." St. Theodore the Martyr on the ninth day of November, his whole body torn apart, sang: "I will bless the Lord at all times." St. Boniface, on the 14th of May, flayed with hooks, jubilated: "I give thanks to Thee, O Lord Jesus Christ, Son of God." St. Ignatius, condemned to the lions, hearing them roaring in the Roman amphitheater, exulting exclaimed: "I am the wheat of Christ, to be ground by the teeth of beasts, that I may be found pure bread." St. Barlaam, with his hand full of incense, set on fire by the executioners before an idol, so that if he should withdraw his hand from the fire, the incense would fall into the fire and he would appear to have offered incense to the idol, kept his burning hand unmoved in the fire, singing: "Blessed be the Lord my God, who teacheth my hands to war, and my fingers to fight." Thus St. Basil, in his oration on St. Barlaam. John Fisher, Bishop of Rochester, condemned by Henry VIII, the schismatic king of England, to death, when he was led to execution, sang the hymn: "We praise Thee, O God." Our Campian did the same when condemned in court, to whom Sherwin, his companion in condemnation, joining in, burst forth into this jubilation of mind and voice: "This is the day which the Lord hath made, let us be glad and rejoice therein." This is what Jeremiah says, Lamentations III, 30: "He shall give his cheek to him that striketh him, he shall be filled with reproaches," as if hungering for them and feeding upon them and exulting. See the sayings there. Wherefore St. Saturninus, undergoing a hard agony of sorrows in martyrdom, said: "I suffer briefly, I suffer willingly; I give thanks, and am not able to give sufficient thanks. Christ, give me patience. To Thee be praise, to Thee be glory." Thus his Life has it among Surius on the 11th of February. Marcus Arethusius under Julian the Apostate, flayed because he had broken an idol, pierced with styles, anointed with honey and suspended so that he might be eaten by wasps, mocked his torturers and said they were abject and crawling on the ground, but he was upright and placed on high. By this constancy and alacrity he converted them. Thus Theodoret, book III, chapter VI. A certain Martyr recently said the same thing in England, suspended from on high. Because they were accounted worthy. — For it is a great gift of God, as the Apostle teaches, Philippians I, 29, to suffer for Christ, and consequently it is a great dignity, praise and glory. See the sayings in Philippians I, and St. Cyprian, treatise On Exhortation to Martyrdom, and the ninth epistle to the Martyrs, where he calls them most strong, most faithful, blessed, most blessed. See also Tertullian, book to the Martyrs, where he calls them fighters of truth, soldiers of Christ, conquerors of the world. The same, book On the Soul, chapter XXXII: "The whole key of paradise," he says, "is thy blood, O Martyr." The same, book On the Dress of Women, at the end: "Robes," he says, "of martyrdoms are prepared, sustained by angels as bearers." And Clement of Alexandria, book IV of the Stromata: "Martyrdoms," he says, "are examples of glorious conversation." For the name of Jesus. — This is the cause of such great dignity of sufferings and patience, namely that they suffer for the name, honor and love of Jesus. This is the honey which sweetens all the gall of sorrows. Hear St. Augustine, in the Soliloquies, chapter XXII: "You, O Lord, are an inestimable sweetness, by which all bitter things are sweetened. For your sweetness sweetened the stones of the torrent for Stephen; your sweetness made the gridiron sweet for blessed Lawrence; for your sweetness the Apostles went rejoicing from the sight of the council, because they were counted worthy to suffer reproach for your name. Andrew went secure to the cross and rejoicing, because he was hastening to your sweetness. For this your sweetness so filled the very princes of the Apostles, that one chose the very gallows of the cross, and the other did not fear to offer his head to the sword of the striker. For this reward Bartholomew gave his own skin. For this also to be tasted John drank the cup of poison without fear. But when Peter had tasted this, forgetting all else within, he cried out as if drunk saying: Lord, it is good for us to be here, let us make here three tabernacles: let us remain here, let us contemplate you, because we need nothing else: it suffices us, O Lord, to see you, it suffices, he says, to be satisfied with such sweetness. For he tasted one drop of sweetness, and he loathed all other sweetness. What do you think he would have said, if he had tasted that great multitude of sweetness of your divinity, which you have hidden for those who fear you! This your ineffable sweetness that virgin also had tasted (St. Agatha), of whom we read that she went most joyfully and gloriously to prison, as if invited to a feast. This, as I believe, he himself had tasted, who said: How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! and who admonished: Taste and see, that the Lord is sweet. For this is that beatitude, O Lord our God, which we expect you to give to us, for which we, O Lord, continually serve you; for which we mortify ourselves all day, that in your life we may live to you." TO SUFFER REPROACH. — Truly St. Jerome says: "Do not seek glory, and you will not grieve when you are inglorious: he who does not desire praise, neither feels reproaches." This is to be seen here in the Apostles, who, despising reproaches, attained true glory. For what is more glorious than to suffer for God and to illustrate the glory of God by his passion? What is more glorious than to expend life and pour out blood for him who gave it to us? What is more glorious than to repay Christ, who suffered so much and so hard for us (as Tertullian says, in the book On the Resurrection of the Flesh), to repay wounds for wounds, reproaches for reproaches, blood for blood? For although his blood is infinitely of greater value than ours, nevertheless our blood is likewise of the greatest value to us: for we have nothing more precious which we can repay to him. Hence those laurels, those crowns, those triumphs of Martyrs in the Church both militant and triumphant. Most holy men, such as St. Francis, St. Xavier, St. Anthony of Padua, desired martyrdom, and therefore went to the Barbarians; but God did not deem them worthy of this gift: hence the Martyrs, who were counted worthy of it, gave the highest thanks to God for it, as is evident from the Acts of St. Agnes, St. Lucy, St. Agatha, St. Polycarp, St. Mark and Marcellian and other Martyrs. Wherefore St. Ignatius, founder of our Society, being cast into chains for the sake of Christ, when Francis Mendoza, afterwards Bishop of Burgos and Cardinal, asked him whether he bore that prison and chains with sorrow, answered: "Does a prison seem to you such a great evil? But truly there are not so many shackles in Salamanca, not so many chains, that I would not desire more for Christ." Thus Ribadeneira, in his Life, book I, chapter xv. The same person, when asked, "What would be the short way to perfection?" answered: "To suffer much for Christ," and he continually asked this of God. Deservedly therefore St. Jerome, in his epistle to Hedibiam, Question XI: "The triumph of God," he says, "is the passion of Martyrs, and the shedding of blood for the name of Christ, to stand with wonderful perseverance amid torments, to be tortured and to glory in one's torments. For this reason the odor is spread among the nations, and a silent thought arises, that unless the Gospel were true, they would never defend it with blood." This Michael, an illustrious martyr in Japan, understood in the year of our Lord 1609. Hear his sentiments and fervor, from the letters which he wrote from prison to his own: "I cannot," he says, "express in words the beneficence of God toward me, in that I have been captured for his faith, namely, from that day the most august Majesty deigned to come and take possession, as it were, of both my soul and body: hence I was in the greatest peace. My heart burned with an inestimable desire, to conform myself to every will of God, in prosperity and adversity, to the utmost." And after some intervening remarks: "Now I understand that mockeries, contempt, disdain, and finally any injuries whatsoever endured with equanimity for the love of God, are to be preferred infinitely to all the scepters and diadems of kings and emperors. For four years I was in prison so joyful and cheerful, that it seemed to me I had been there but one day." Behold these are the spirits of the primitive Church, rekindled in the young Church of the Japanese, whom the new wine of the Holy Spirit stirs up.
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42. AND EVERY DAY THEY CEASED NOT. — Marvel here both at the fortitude of the Apostles and at the stupor of the Pontiffs and Magistrates. A little before they had beaten them and commanded them not to speak any more in the name of Jesus: yet they preach him everywhere and publicly, and nevertheless the Pontiffs and Magistrates are silent, as if they were tongueless and powerless: assuredly God bound their mind, hand and tongue. ABOUT THE HOUSES, — κατ' οἴκους, through the houses, from house to house; the Zurich Bible, domestically; Pagninus, in individual houses. Thus good Pastors not only feed and teach their sheep publicly in the temple, but also going about privately to the houses of individuals, they instruct them, console them, exhort them and incite them to all good. Note: During this time, on the occasion of persecutions by the Jews, the Apostles, by the impulse of the Holy Spirit whom they had recently received at Pentecost for this purpose, began to think of fulfilling the testament of Christ: "Going into the whole world, preach the Gospel to every creature," Matt. xxviii. Wherefore Lucius Dexter, Prefect of the Praetorium of the East, in his Chronicle recently published (if indeed it is authentic), which he dedicated to St. Jerome, just as St. Jerome in turn dedicated to him his tract On Ecclesiastical Writers, writes thus concerning them: "In the year of Christ thirty-four (in which he died, rose again and ascended into heaven); on the last day of June, the holy Apostles of God, about thirty-eight days after the coming of the Holy Spirit (namely after the Octave of Pentecost), gather together in the cenacle of Sion (which was the house of Mary, the mother of John, surnamed Mark), and having held counsel and cast lots divinely, they divide the provinces of the world among themselves for the sake of preaching. And it fell to St. James, the son of Zebedee, Spain; to John, Asia; to Matthew, Ethiopia; to Thomas, India; to Philip, Scythia and Gaul (perhaps Gallogrecia or Galatia). At which time the Canons are issued and the Apostolic Constitutions are composed, for the administration of the Sacraments and the whole Church," much more the Apostles' Creed. Whence he adds that in the year of Christ 37, which was the third after Christ's ascension into heaven, St. James set out for Spain, and there preached the Gospel, concerning which more in chapter viii, 1. Dexter adds: "The holy Virgin Mary presides over the Apostolic college by counsel, by the light of doctrine and by the wonderful example of her life, and they do nothing of importance which they do not do by her counsel and guidance." And soon after: "In the year of Christ thirty-seven the Blessed Virgin appears to James as he pours out prayers at Caesaraugusta on a column in spirit, John the Theologian also coming." And a little before: "James first erected a temple, or oratory to the Blessed Virgin, by her command and in her presence upon a column at Caesaraugusta." And below at the year of Christ 86: "Among the Messinese the memory of the Blessed Virgin Mary is celebrated, having been sent first by her own sweet epistle." And again at the year of Christ 35: "To her frequent pilgrimages were made from Spain." For this reason Christ willed his mother to survive him, that as his Vicar, as it were, she might be a solace to the Church, a teacher of the Apostles and a consoler of the faithful. But concerning these matters elsewhere. Certainly after Pentecost the Apostles departed from Jerusalem into their provinces, as Gaspar Sanchez, Christopher a Castro and other learned men believe; concerning which what should be thought will be said in chapter xii.
Machine translation from the Latin, not reviewed.
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v. 1 vir autem quidam , Barnabae liberalitati ingenuae opponitur (δέ) fucata Ananiae eiusque uxoris (Bee/.), nomine Ananias , 331 nomen satis usitatum cf. Ier. 28,1; 37,13. Dan. 1,6. 1Par. 3,19 etc., vel etiam fortasse זנניה Neh. 3,23 LXX , cum Saphira שפירא formosa, pulchra (Buztorf, Lex. chald. p. 2503), uxore sua vendidit agrum <> possessionem i. e. V. 3.8 χωρίον agrum, fundum vel praedium (uti habet gig v. 8) v. 9 et fraudavit ἐνοσφίσατο, sibi seposuit, clam subduxit (cf. Tit. 2,10), subtraxit (gig) de pretio agri conscia uxore sua et afferens partem quandam ad pedes apostolorum posuit, professus scil. vel verbo vel alio modo se integrum pretium dare et consecrare Deo in bonum commune ; « quo animo hoc illi fecerint non satis constat; an avaritia et cupiditate retinendi sua, an hypocrisi, ut possent cum aliis sanctis connumerari, an incredulitate quod timerent egestate se enecandos, si omnia abdicassent » (Salm.). Fraudulentam illam et mendacem affirmationem, qua Ananias fingebat se eadem liberalitate qua alios laudari sciebat obtulisse totum pretium, Petrus a Spiritu sancto edoctus cognovit
Inter apostolos unus fuerat proditor; fore ut zizania seminarentur in medio tritici praedixit Christus (Matth. 13,25). Quare non mirum est quod etiam inter primos fideles mox scelus deprehendatur;
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v. 3 dizit autem Petrus : Anania, cur tentavit satanas cor (tuum, tentatione scil. efficaci per consensum cordis, ut Est. ait; non enim increpandus erat Ananias, quod tíentasset eum satanas, cum id non esset in eius potestate, sed quod consensisset, id quod graeca lectio significat ἐπλήρωσεν implevit; neque enim satanas cor eius implere potuisset, nisi ille per consensum cor suum aperuisset pravae suggestioni (Est.); proin implere i. e. occupare cor (cf. Ioan. 16,0), mentiri te. Spiritui sancto, 50000002 zz... fallere Spiritum s. mendacio; « est enim verisimile quod quando ad pedes apostolorum adferebant quod tunc votum emitterent et per illud sua Deo consecrarent » (Saílm.), vel quod sola oblatio illa continebat in se tacitum votum nihil sibi reservandi et omnia in communem Ecclesiae usum conferendi (Calm.); et fraudare de pretio agri, in illa. significatione oblationis hoc utique erat quasi conatus fallendi Spiritum sanctum. | Quam perverse et stulte egerit ei exprobrat
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v. & nonne manens tibi manebat , manens i. e. ager ille non venditus tuus erat; nemo te coegit ut illum venderes, et venumdatum πραθέν 1. e. pretium venumdati in tua erat potestate? « hoc est, an necessitas et violentia quaedam erat? num vos invitos trahimus » (CÀr.)? Inde merito concludit Ca:. libera caritate fidelibus fuisse omnia communia. Ait itaque : si igitur rem vel pecuniam retinere désiderasti, quare id non aperte fecisti? quare ipsa oblatione finxisti te totum a te abdicare et totum transscribere Deo et Ecclesiae ? Hanc oblationem et consecrationem Deo factam saepe vocant, votum ; ita v. g. Hieronymus : post votum abstulerunt, quasi sua et non eius cui semel ea voverunt, partem sibi iam alienae substantiae reservantes (ep. 130; M. 92,1118) et Augustinus : dum ex eo quod promiserat partem subtraxit, sacrilegii damnatur et fraudis; sacrilegii quod Deum in pollicitatione 160611021) , fraudis quod integris muneribus portionem quandam putaverit subtrahendam (serm. 148 n. 2; M. 38,799) et Gregorius : Ananias pecunias Deo voverat, quas postea victus persuasione diaboli subtraxit (epist. lib. 1,3*; M. 77,488) et similiter Barh. Salm. Lap. Patr.; quare posuisti in corde hanc rem «i ὅτι elliptice pro τί γέγονεν ὅτι )20.( ; cf, Ioan. 15,22; increpantis est vox : quare induxisti in animum, tale consilium cepisti? שום על לב ponere super cor, hebraismus est; non es mentitus hominibus , sed Deo; inde iterum patet oblationem illam ut rem sacram, ut Deo factam considerari; quare mendacium et fraudem non in homines, sed in Deum, in Spiritum sanctum committi affirmatur. Ex quo loco Patres divinitatem Spiritus sancti probare vide apud Petavium (de Trinit. II, 13,1). Hoc itaque, ut ajt Chr., in erimen vocatur quod cum illas pecunias sacras fecisset, de illis subripuit; unde poena ei divinitus infligitur v. b audiens autem. Ananias haec verba. cecidit et exspiravit; quo iudicio divino animi omnium salutari terrore affecti sunt : e£ factus est timor magnus super omnes qui audierunt i. e. non solum super eos qui tum in coetu religioso aderant. Simul apostolorum auctoritas plurimum commendabatur fidelibus; eos enim a Spiritu sancto doceri eorumque reprehensionem a Deo ratam haberi in comperto erat;
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v. 6 surgentes autem iuvenes οἱ νεώτεροι, luniores ceteris praesentibus (Patr.), ex natura rei tale ministerium ad eos pertinebat; putant tales fuisse quibus in publicis ecclesiae conventibus definitum aliquod officium incumberet (Bee/. aliique quos recensent Fe/t. Wendt) ; verum ᾿γεώτεροι non 6184 titulus alicuius muneris, et in v. 10 vocantur νεανίcxot, Gmoverunt eum συνέστειλαν, quam vocem alii explicant : vestimentis obtexerunt, obvolverunt (Beel. Bl. Felt.), alii contraxerunt eum i. e. membra rigide extensa contraxerunt, quasi complicuerunt, quo facilius efferretur ( Wendt) et efferentes sepelierunt ; propter mortem in qua poena divinitus inflicta apparuit manifesto quam maxime funus est maturatum, id quod etiam propter periculum immunditiei multiplicis leviticae (Num. 19,11) consultum erat. In uxore conscia (v. 2) impletur praeterea illud : os quod mentitur occidit animam (Sap. 1,11) et : perdes omnes qui loquuntur mendacium (Ps. 5,7)
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v. 7 factum est autem quasi horarum trtum spatium et uxor ipsius nesciens quod factum fuerat introivit; ei data est po- ᾿ testas resipiscendi (Oec.) ; virum tantum increpavit, qui sane auctor et dux peccati fuerat (CAr.) ; ab eo confessionem non exegit; eam exigit ab uxore, ut daret ei locum poenitentiae quippe quae a viro fuisset persuasa et tracta (Salm.)
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v. 8 dizit autem ei Petrus : dic mihi, mulier, si tanti agrum vendidistis? εἰ, si, in interrogatione indirecta; cf. 4,19; « hanc volebat servare (σῶσαι), : ideoque fortasse dat ei tempus defensionis (ἀπολογίας) et facultatem poenitentiae, ἐξουσίαν μεταvcíaz.» Chr.). Pretium nominavit, vel ut etiam cogitari potest, pecu- ' niam allatam digito demonstravit; at illa dizit : etiam tanti;
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v. 9 Petrus.autem ad eam : quid utique «i ὅτι ef. v. &. convenit vobis tentare Spiritum. Domini? velle experiri, curictane cognoscat, vel experimentum eius sumere, num fraudem puniat , num apostolos edoceat, dirigat. | Mulier concessam sibi opportunitatem datamque i in ipsa illa interrogatione admonitionem resipiscendi negligit et obfirmatum in fraude animum ostendit; unde par ei poena infligitur ecce pedes eorum qui sepelierunt virum tuum ad ostium zi z52«c, forte tum audiebantur gressus redeuntium ; ceterum cf. Is. 52,7; 58,13; 59,7. Luc. 1,79. Rom. 3,15, et efferent te;
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v. 10 confestim cecidit ante pedes eius et exspiravit. Intrantes autem iuvenes invenerunt illam mortuam et extulerunt et sepelierunt ad virum suum ; voluerunt experiri Spiritum sanctum, ut ait A/Aanasius (cat.), consecuti sunt experimentum quod volebant, et TAeopA. adnotat : Petrus mendacium arguit, at Spiritus qui vitae necisque potestatem habet eos qui in ipsum peccaverant interfecit, et idem quoque de Saphira dici debet; non Petrus eam interfecit, sed quoniam amborum fuerat delictum, iudex aequaliter utrumque condemnavit. Et similiter scribit Hieronymus : apostolus nequaquam eis imprecatur mortem, ut stultus Porphyrius calumniatur, sed Dei iudicium prophetico spiritu annuntiat, ut poena duorum sit doctrina multorum (ep. 130 1. c.). Per illorum poenam temporalem Deus sciri voluit disciplinam, ut Augustinus ait (serm. 148; M. 38,799) et ultio eorum cessit in lucrum aliorum (Oec.)
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v. 11 et factus est timor magnus in universa ecclesia et in omnes qui audierunt haec, proin in eos quoque qui nondum ecclesiae nomen dederant. Erat itaque illa poena inflicta non crudelitate sententiae sed correptionis exemplo (Hier. 1. c.) et Augustinus l. c. addit : « credendum est autem quod post hane vitam eis pepercerit Deus; magna est enim eius misericordia ». Atque bene advertunt initia legum in primis transgressoribus fuisse vindictis semper commendata; nam in lege vetere primus violator sabbati fuit lapidatus, primi violatores altaris, filii Aaron fuerunt exstincti; ita in nova lege primi hi transgressores (Ca?.). Tunc enim, scribit Isidorus pelusiota (epist. I, 181; M. 78,300, et in cat.), cum evangelii semina iacere coepissent apostoli statimque exoriri zizania conspexissent, prudenter ea protinus evulserunt, qua ratione multorum peccata praecavebantur (sim. Oec.). Opportunum quippe fuit illa aetate nascentis Ecclesiae, quemadmodum miracula quae Christianorum fidem ' confirmarent, ita et severiora et terribiliora divinae iustitiae specimina frequentius exhiberi, quae illos a peccatis admittendis absterrerent (Patr.). lta obviam itur periculo zn£erno; id quod necesse fuit etiam ob periculum quod ab externo imminebat.
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v. 12. per manus autem apostolorum i. e. per apostolos; addit Lap. etiam facta esse miracula per manus i. e. benedictione, extensione, contactu manuum, /iebant signa et prodigia multa in plebe cf. 2,43; exemplum habes in v. 15. Hisce signis coetui fidelium apud alios maxima conciliabatur reverentia et auctoritas, ita - ut sine ullo obstaculo etiam in templo se congregare possent; e/ erant unanimiter omnes tn porticu Salomonis ; cf. 3,11; de apostolis id dici sat multi censent (CÀr. Oec. Theoph. Salm. Lap. Calm. Patr. H:lg.), alii autem de apostolis et fidelibus (Cati. Beel. Hake, Feit. Wendt, Bl.), id quod verum esse videtur, cum dicatur.omnes unanimiter quod de solis apostolis efferri profecto necessarium non erat. Sermonem esse de fidelibus, suadetur etiam ex
ritur auctoritas et reverentia fidelium apud populum et magna quoque accessio credentium (v. 12-16). Quare synedristae apostolos omnes, ut progressum rei christianae cohiberent, in carcerem coniiciunt, ex quo per angelum liberantur et in templo praedicare iubentur. Synedristis congregatis nuntiatur illos in templo docere. — Quae narrantur v. 12-16 rationem quoque continent, cur magistratus in apostolos decernat. Quod Christus apostolis promisit : qui credit in me opera quae ego facio et ipse faciet et maiora horum faciet (Ioan. 14,12) egregie impletur
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v. 13 ceterorum autem nemo audebat se coniungere illis; isti enim ceteri non sunt fideles, sed reliqui ex plebe qui nondum rei christianae nomen dederant, qui non audebant 1/0166 , scil. omnibus in v. 12 i. e. fidelibus, se coniungere χολλᾶσθαι, « se adiungere saepius in Act. 8,29; 9,96; 10,98; sed hic : se eis ?mmiscere in porticu congregatis 1. e. interpellare, vexare » (Bl.); alii tamen vocem accipiunt de familiari commercio (Beel. Patr. Felt. Grimm, Lexic., Hilg.). n utraque acceptione satis clarum est, non agi de modo quo fideles erga apostolos se habuerint, sed exprimi qua reverentia habiti sint fideles apud plebem reliquam; sed magnificabal eos populus i. e. magni aestimabat (B/.). Uti in v. 13 unus effectus signorum in animos hominum declaratur, ita alter designatur (unde mirum est hunc versum in Revue biblique declarari une glose postérieure, 1898 p. 341) in
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v. 1& magts autem augebatur credentium in Domino multitudo virorum ac mulierum, πλήθη magis emphatice multitudinem explicat; προσετίθεντο adiungebantur credentes Domino, saepius neque numero parvo, verum multitudines. Tam efficacia exhibebantur signa et istis fides ac confidentia plurimum invaluit; unde refertur tertius effectus signorum
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v. 15 ifa ut ἐπ plateas eiicerent ἐχφέρειν efferrent infirmos et ponerent tn lectulis ac grabalis, κράβαττον vox est macedonica lectum viliorem et humilem significans; designantur varii generis lectuli (Beel.), vel innuitur aegrotos et ditiores et pauperes esse in plateas exportatos, wt veniente Petro saltem umbra illius obumbraret quemquam illorum et liberarentur ab infirmitatibus suis; vide lect. var. « constat parum adminiculi hisce verbis (et liberarentur...) esse a graecis codicibus vetustisque interpretibus » (Patr.); sunt tamen complendae sententiae apta et nisi vim illam umbrae Petri salutarem experti essent, non exportassent aegros. Cur populus Petrum potius quam alios apostolos sectaretur, alterutra causa fuit, vel quod ea quoque re Petrus ceteris praecelleret, vel quod iam fama percrebruisset hunc illis praeesse; utrumvis accipias, argumentum id erit unum de multis quae novum testamentum suppeditat ad Petri primatum asserendum (Partr.). Fama istorum signorum mox innotuit,
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v. 16 concurrebat autem et multitudo vicinarum civitatum lerusalem afferentes aegros et 0620405 a spiritibus immundis — ita dicuntur, ut quam maxime eos esse oppositos sanctitati Dei eiusque 5820₪8 consiliis significetur (vide ad Marc. 1,93), qui curabantur omnes; merito adnotant in Petri umbra salutifera egregie impleri illud Ioan. 15,12 : maiora faciet (cf. Chr. Oec. Bed. Salm. Lap. Calm.); et vetus quidam haud immerito infert : « si tunc opem ferre poterat umbra corporis, quanto magis nunc plenitudo virtutis? si tunc supplicantibus proderat aura quaedam pertranseuntis, quanto magis gratia nunc permanentis? si tamen medicabilis fuit obumbratio visitantis, quanto magis catena vincientis? si inanis quaedam species vacuae imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis ferreo pondere sacris impressa membris vincula passionis » (in appendice Aug. serm. 103,4. 5; M. 39,2123). Merito inde commendatur veneratio reliquiarum .et invocatio Sanctorum. Ceterum vide ad 19,19. ἘΝ Cum itaque fideles tanta valerent apud plebem auctoritate et credentium multitudo augeretur et ex vicinis quoque oppidis homines ad apostolos accurrerent, qui (uti patet) in nomine Iesu sanationes perficiebant (cf. v. 28), pontifex et eius asseclae vi utendum rati sunt ad rem christianam exstinguendam
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v. 17 exsurgens autem princeps sacerdotum, ἀναστάς, ut hebr. קום de co qui ad agendum se accingit, qui aliquid magni moliturus est; « excitatus est, inquit, iis quae acciderant commotus » (CAr.). Hic mirandi sunt acuti quidam critici, uti Weiss, Fetne, qui clamant nullam prorsus in textu afferri rationem et causam cur apostoli mittantur in carcetem; etiam Hilg. dicit v. 15-16 esse interpolationem, quia v. 17 seq. non ad hos versus, sed ad v. 19. 13 referatur. Verum nexum adeo obvium et causam actionis in apostolos veteres iam bene exposuerunt, uti CAr. Oec. Theoph. et Beda : haec lectio in graeco ita incipit respiciens ad priora : et videns haec, exsurgens princeps sacerdotum, et Cassiodorius quoque qui breviter summa capita perstringit scribit : cognitis talibus (scil. v. 12-16) princeps etc.; similiter Sa/m. Calm. Hake, * Beiser et Bl. : > primores popularem motum qui latius in dies crescebat reprimere studuerunt .כ Cum 4,6 et in evangelio Luc. 9 (graece) Annas vocetur princeps sacerdotum, etiam hic videtur intelligendus (Salm. Hake, Felt.); alii Caipham designari censent (Calm. Beel. Patr.), et omnes qui cum 1llo erant, quae est haeresis, pars, factio, sadducaeorum repleti sunt zelo; cf. &,1 ct 93,6. Ananus filius Annae sectam sadducaeorum sequebatur ([osepAus, Invidiosa itaque aemulatione de successu apostolorum exacerbati sunt
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v. 18 e£ iniecerunt manus in apostolos et posuerunt eos in custodia publica; « non statim eos adducunt ad iudicium, quia putabant se magis illis terrorem iniecturos esse carcere publico » (Theoph. Chr.); putat Salm. quia sub vesperam capti sunt. Antequam pontifex totum convocaret synedrium, tradidit eos quasi viros scelestos ut carcere detinerentur;
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v. 19 angelus autem Domini per noctem aperiens ianuas carceris et educens eos dizit :
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v. 90 ite et stantes loquimini in templo ἐν τῷ ἱερῷ 1. e. in atriis, in porticibus, in aedificiis aedi sacrae adiectis, plebi omnia verba vitae huius, salutis messianae, qua vera vita et beata continetur. Explicationem rationalistarum priscam, apostolos vel terrae motu vel fulgure exorto potuisse evadere, vel ab amico ianuas esse apertas rationalistae hodierni rident; esse enim evidens scriptorem velle narrare miraculum liberationis per angelum factum; nos vero quid rei gestum sit iam non posse eruere; esse aliquem eventum fama mythice exornatum (cf. 12,1). Insuper hoc loco perperam illatum esse miraculum, idque patere quia ad nihil prorsus utile sit (statim enim iterum comprehendi apostolos v. 26) et quia in inquisitione iudiciali nulla fiat de eorum eva- -sione quaestio vel mentio (cf. v. 28). Miraculum defendere non opus est. Eius utilitatem iam exposuit Ammonius in cat. factum esse εἰς ἐχείνων παραμυθίαν et esse synedristarum ὠφέλειαν xai διδασχαλίαν, et declarat δὲ. : > augetur apostolorum audacia (v. 91), tum ira adversariorum magis accenditur; nihilominus Deus suos perire non patitur ». Praeterea adversariis ostenditur vanos esse et irritos conatus; possunt ibi agnoscere digitum Dei, nisi vellent seipsos excaecare; apostoli autem hoc novo documento opis divinae simul cum fidelibus magna consolatione, alacritate, fiducia replentur. De altero vide 80 v. 25. Angeli voci dicto audientes sunt
5:21
v. 21 qui cum audissent, intraverunt diluculo in templum et docebant. Tum totum svynedrium congregatum est : adveniens autem princeps sacerdotum ad locum sessioni destinatum e£ qui cum eo erant reliqui ex genere pontificum, qui erant synedristae, convocaverunt concilium et omnes seniores filtorum [srael missis scil. per urbem nuntiis qui senatores invitarent sessionemque indicerent; τὸ συνέδριον xai πᾶσαν τὴν γερουσίαν; significat γερουσία saepe idem ac synedrium, iudicium supremum Iudaeorum (cf. Iudith 4,8; 11,14; 15,8. 1 Mach. 12,6. 2 Mach. 1,10; 4,44; 11,297; etiam Iosephus, Antiq. 13,5,8 : ἀρχιερεὺς xai ἡ γερουσία), sed dicitur etiam de magistratu alicuius urbis (cf. Deut. 19,12 etc.). Hoc loco nostro videtur addi per xoi explicativum : et quidem totum senatum convocarunt, ut scil. quam plurimi assessores adessent, vel, ut Bl. dicit : « bis idem significatur addita formula sollemniore post nomen vulgatum »; similiter Beel. ait senatum esse coactum quam frequentissimum (cf. Felt. Wendt); συνέδριον dicere-concilium sacerdotum scribarumque, γερουσίαν senatum i. e. seniores populi et ex ambobus constitui סנהדרין הגדול synedrium magnum, ὅλον τὸ συνέδριον (Matth. 26,59. Marc. 18,55; 15,1. Act. 22,30) Patr. censet; alii demum putant praeter synedristas etiam collegium quoddam seniorum exstitisse et cotivocatum fuisse, quo collegio populus repraesentetur, sicuti primores per.synedristas; verum ipsi seniores tamquam membra synedrii recensentur (Luc. 22 ,66); ; et miserunt ad. carcerem ut addwucerentur apostoli. Angelo comite ita educti erant apostoli, ut nemo id adverterit ;
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v. 99 cum autem venissent ministri et aperto carcere non invenissent . illos, reversi nuntiaverunt
5:23
v. 93 dicentes < carcerem quidem invenimus clausum cum omni diligentia et custodes stantes ante ianuam; aperientes autem neminem intus. invenimus; inquisitione itaque diligenter facta constabat testatos esse constodes de carcere clauso et de custodia accurate facta, et simul evidens erat apostolos non fuisse in carcere repertos;
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v. 9& ut autem audierunt hos sermones magistratus templi ὁ στρατηγός οἷ. &,1; et principes sacerdotum, ambigebant de illis quidnam fieret διηπόρουν maxime dubii erant, consternati et solliciti de his sc. quae nuntiata erant, et quaerebant inter se «i xv γένοιτο τοῦτο quid hoc factum 814 1. e. quomodo hoc posset esse factum. Rem explicare non possunt; proin scientes per apostolos iam facta esse signa multa dubitare tandem non poterant quin haec ipsa evasio 6880) per prodigium 180)8; atque id negari non posse viderunt. Quare iam explicatur id quod « criticis » est offensioni, scil. cur in interrogatione iudiciali de modo evasionis non inquisierint. Nolebant exponi novum prodigium, quod tamquam testimonium divinum censeri debuit. Valde prudenter id silentio premunt, quod si exponeretur non posset non evadere ipsis maxime molestum. Ita ubique quantum possunt miracula tacent, de illis loqui refugiunt (cf. 4,16. Ioan. 5,12; 9,25). Proinde secundum animorum indolem valde consentaneum est, ut eam quaestionem non moveant et solum mirum est quod « critici » id nolunt videre quod tamen valde psychologicum est;
5:25
v. 95 adveniens autem quidam nuntiavit eis : quia ecce viri, quos " posuistis in carcerem, sunt in templo stantes et docentes populum ; ita intrepide obsecuti sunt admonitioni angeli v. 20. 40. Et convocantes apostolos, caesis « Ingenita malitia cor perfidum in signis etiam manifestis obdurat » (Beda). Habebant synedristae in liberatione apostolorum novum documentum divinae erga eos protectionis; verum a proposito recedere minime iis in animo est;
5:26
v. 96 (unc abiit magistratus ὁ στρατηγός cf. &,1 (princeps, gig) cum minisiris et adduxit 1llos sine vi (non cum vi, gig), ita scil. ut non quasi captivi ad poenam abduci viderentur; timebant enim populum, ne lapidarentur; populus itaque jam maxima reverentia apostolorum affectus erat; iungunt Beel. Patr. : sine vi (timebant enim populum) ne lapidarentur; alii tamen construunt, uti verba inter se excipiunt;
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v. 97 et cum adduzissent illos, statuerunt in concilio et interrogavit eos princeps sacerdotum
5:28
v. 98 dicens : praecipiendo praecepimus vobis, hebraismus est, i. e. etiam atque eliam, magna vi praecepimus (Sa/m.); cum praecedat interrogavit, explicatur lectio altera : οὐ nonne severe praecepimus? ipsa vero affirmatio praecepti est quasi quaestio, qua ratione ausi sint denuo docere, vel quomodo excusare possint transgressionem mandati, ne doceretis in nomine isto, ipsum Iesum ex odio et contemptu nominare nolunt. Notat Ammonius : oportuit prius quaerere : quomodo evasistis? ipsi autem ac si nihil accidisset, interrogant : nonne etc. et 21. advertit : non iam interrogat pontifex, quomodo antea evaserint, quandoquidem nunc adsunt. Sed, ut dixi, consulto et prudenter id silentio premunt quasi nihil scirent et unum illud in medium proferunt, ex quo accusatio formari potest ob 54,18; et ecce replestis lerusalem doctrina vestra et vultis inducere super nos sanquinem hominis istius, vultis nobis imputare crimen homicidii, quod impie eum innocentem occiderimus et ita nobis conflare periculum, ut seditione plebis facta ultio de nobis capiatur (cf. Salm. Lap.); in nos culpam caedis coniicere vultis! Antea clamaverant : sanguis eius super nos et super filios nostros (Matth. 27,95); si itaque quid culpae sit in caede eius, id se minime vereri, omnem in se reatum et poenam suscipere velle spondebant. Ipsis eorum verbis confirmatur magnum iam exsistere in urbe numerum fidelium et reliquam plebem favere apostolis. Miraculosa liberatione, monitione angeli, synedristarum contra veritatem contumacia Petrus ad maiorem accenditur respondendi fortitudinem et libertatem,
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v. 29 respondens autem Petrus et apestoli direrunt, Petrus ubique primas apparet, qui nomine reliquorum loquitur, cui loquenti ceteri vel verbis vel nutibus se consentire manifestant : obedire oportet Deo magis quam hominibus, gravius, seve- -rius quam antea loquitur, neque enim eos reverenter compellat, ut 4,8, neque ad ipsorum iudicium provocat modeste, uti 4,19, verum maxima cum asseveratione iis denegat obedientiam quam soli Deo se debere in re evangelii praedicandi affirmat. Cum evidens sit tale mandatum iis a Christo datum esse idque ab angelo denuo inculcatum, summus ille magistratus prohibitione sua apertissime contra Deum agit; proin eius mandatum omni destituitur auctoritate; ipsi synedristae iam non potestate a Deo data praecipiunt; proin valet illud : oportet etc. ; ipsi in eo mandato iam non sunt magistratus legitimus, verum solum 20201705 qui sese Deo opponunt. Quibus consideratis omnis abusus eius sententiae excluditur; debet enim certo constare de Dei mandato. Quod Petrus ex ipsa re a Deo facta probat,
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v. 30 Deus patrum nostrorum suscitavit Iesum , quem vos interemistis Σιεχειρίσασθε quasi propriis manibus occidistis, graviter designat eos solos auctores, et quam ignominiose in eum manus iniecerint declarat : suspendentes in ligno scil. hanc mortem illi inferre volebant, quia maledictus omnis qui pendet in ligno (cf. Deut. 91,293. los. 10,26. Gal. 3,13): eodem modo Petrus loquitur 10,39 et in priore epistola 2,24. Ex mentione mortis apparet illud suscitavit ἤγειρεν esse idem ac suscitare ex mortuis (3,15; 4,10; 13,30), revocare ad vitam, et non solum facere prodire, mittere, uti dicitur suscitare prophetam (Matth. 11,11 οὖν, ἐγήγερται maior loanne; 25,11. Luc. 7,16). Quae acceptio etiam mentione exaltationis exigitur. Quem synedristae tanta ignominia interemerunt, Deus non solum &d vitam revocavit, verum etiam
5:31
v. 31 Àunc principem τοῦτον ὃ θεὸς ἀρχηγὸν ipsa collocatione effertur oppositio illa, quid ipsi, quid Deus eidem Iesu contulit, et salvatorem Deus exaltavit dextera sua; hic itaque est summus populi dux, hic unicus salutis auctor etlargitor et hic potenti Dei manu exaltatus est in coelum (2,33) ad dandam poenitentiam Israeli et remissionem peccatorum ; proin misericors Dei consilium et spem salutis ipsis synedristis aperit Petrus. Christi itaque gloria in . nostrum bonum redundat ; similiter dicit apostolus : resurrexit propter iustificationem nostram (Rom. 54,25) i. 6. ex Dei consilio Christus in gloria constitutus merita sua nobis applicat, homines operatione Spiritus sancti ad poenitentiam et iustificationem adducit. Et quam verum sit quod asseruit duplici argumento demonstrat
5:32
v. 32 et nos sumus testes horum verborum, explica per hebraismum דברים rerum, resurrectionis, exaltationis, eum esse salvatorem; simul declarat apostoloruni dignitatem et munus; testes sunt magnalium Dei, testes rerum, in quibus omnis spes salutis nititur .et tales testes debent testificari, . praedicare; ἐν αὐτῷ i. e. testimonium eorum habet firmum suum fundamentum in eo; totum innititur et fulcitur in eo. Ad apostolos testes alter accedit testis et Spiritus sanctus quem dedit Deus (omnibus) obedientibus sibi, cuius testimonium manifestum apparet in charismatis, in dono linguarum, in miraculis et signis, quae synedristae negare non possunt. Omnis qui male agit odit lucem (Ioan. 3,20) et luce hac 15 proposità ad maiorem furorem pro mala sua conscientia provocantur, quemadmodum oculi aegri lumine solis offenduntur;
5:33
v. 33 haec cum audissent, dissecabantur διεπρίοντο serra dissecabantur, i. e. indignatione, ira quasi serra quadam animi eorum veluti dissecabantur et in tantam rabiem coniiciebantur, ut iam eos interimere vellent : et cog1tabant interficere illos ἑξούλοντο, propositum habebant, ex animi affectu cupiebant. Verum hanc animorum excandescentiam aliquatenus repressit pharisaeus quidam. Sunt pharisaei teste Iosepho (Antiq. 13,10,6) naturali indoleclementes in poena irroganda, dum sadducaeos dicit prae ceteris Iudaeis crudeles (Antiq. 20,9,1); praeterea sadducaeis quidem mentio resurrectionis iam erat offensioni (5,29), non item pharisaeis , adversariis sadducaeorum. Iusuper Gamaliel vir erat prudens, iustus, aequitatis amans, liberalis ingenii;
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v. 3& surgens autem quidam 1n concilio pharisaeus, nomine Gamaliel, legis doctor honorabilis universae plebi, qui nominatur in mischna rabban Gamliel senior et ibidem magna cum laude celebratur, ita ut dicatur: mortuo Gamaliele sene evanuit honor legis (cf. Surenhusius III p. 315) et in | quaestionibus legis saepe eius fit mentio (cf. 1. 6.1 p. 315; 1] 331; III. 308. 333 etc.); imo traditione christiana fertur fidem adoptasse (cf. PAotius , cod. 171; M. 103,501; Calmet , Diction. bibl. s. v.), quae traditio refertur in Recognitionibus clementinis (1,65 ; M. 1,12*2 seq.) et in epistola Luciani (cuius mentionem facit saepius, uti videtur, Augustinus; cf. M. 41,807 seq. et quam Gennadius quoque commemorat, de scriptor. eccles. 46; M. 58,1084; ipsa epistola habetur in tomo 7 August. 1. c.); de quodam eius monumento narratur etiam apud SurenAus. III p. 31% n. 19; is itaque surgens in illo consessu tussit foras ad. breve homines (ita sane ex eius mente legere oportet, non apostolos) fier, ne consultationi interessent et quo liberius omnes dicerent sententias, vel, ut Cr. censet, ne ipse in suspicionem veniret quod idem cum illis sentiret. EE i Collegas quasi ebrios furore alloquitur (Chr.)
5:35
v. 35 dixitque ad illos : viri Israelitae , attendite vobis super hominibus istis quid acturi sitis; ne temere sententiam praecipitent, sed sollicite perpendant, ἐπί τοῖς... videtur referendum esse traiectione ad τί μέλλετε πράσσειν : quid de istis facturi sitis (cf. Beel. Wendt); nam locutio πράσσειν τι ἐπί τινι est usitata, neque tamen illa προσέχειν ἐπί τινι» quare altera lectione praebetur ἀπὸ τῶν... cavete vobis ab istis, quae tamen notio hic apta non est (cf. v. 38). Cur itaque res non statim decernenda sit, sed exspectandum; prosequitur
5:36
v. 36 ante hos enirn dies exstitit ἀνέστη suvrexit, uti dicitur de iudicibus, regibus, prophetis ,קוס) Iud. 4,9. 2 Par. 6,10. 1 Mach. 154,41) 7760005 dicens se esse aliquem, se esse quendam magnum (gig, ueyav D); cf. 8,5, cui consensit numerus virorum circiter quadringentorum 05050 sese applicuerunt ; cf. 2 Mach. 15,94 (erat viro inclinatus, vulg.), qui occisus est et omnes qui credebant ei, dissipati sunt et redacti ad. nihilum; videtur velle explicare hoc exemplo : « si necem inferatis viris istis, facile fieri potest, ut contra vos tumultus exoriatur in urbe, cum Ierosolymitani eos magni passim faciant; itaque consultius est in eos non saevire, eoque magis quod recentia exempla docuerunt auctore sectae e medio sublato sectatores brevi evanescere » (Beel.). Eo facilius autem exspectare possunt, quia Iesum auctorem sectae jam e medio sustulerunt. Idem altero exemplo persuadet
5:37
v. 37 pos! hunc ezstitit Iudas Galilaeus in diebus professionis τῆς ἀπογραφῆς tempore census et avertit populum post se, et ipse periit et omnes, quotquot consenserunt ei, dispersi sunt ; avertit populum ab obedientia Romanorum et ad se sequendum impulit. De hoc Iuda Josephus quoque refert; erat is ex oppido Gamalis Gaulanites (Antiq. 18,1,1), quem tamen ipse Zosephus etiam Galilaeum appellat nostro loco nomen esse illatum ; « cum Eusebius nihil dubitet locum hunc Actorum ex Iosepho illustrare (h. e. 2,11), suspicio subit posse in hunc ex Actis nomen Theudae quod certe rarius est perperam illatum esse, cum vel simile ibi fuisset vel (sicut Antiq. 20,8,6. 10) omnino nullum ». — Ex hisce satis patet non esse cur Lucas erroris chronologici arguatur. Non defuerunt qui Theudam invenire voluerint vel in Matthia scriba (de quo Bell. iud. 4,33,2 et Antiq. 17,6) vel in Simone (de quo supra) vel in Theudione (Antiq. 17,4). Sed teste Iosepho multi exsistebant rebelles quos ipse non nominat. Ex hisce itaque concludit Gamaliel
5:38
v. 38 οὐ nunc itaque xai τὰ vov cf. 4,99 et iam ad rem praesentem quod attinet (Beel.) dico vobis : discedite ab hominibus istis ἀπόστητε, desistite, manus ab eis abstinete (Beel.) , desinite vexare (B/.); cf. 22,29. Luc. 6,183 et sinite 116085 6 dimittite, sinite eos abire; scil. ne iam ulterius curent de eorum agendi ratione neve sibi ipsi negotium facessant, et rationem affert : quoniam si est ez hominibus auctoribus, ergo solummodo humanum consilium hoc aut opus, dissolvetur, uti alia exempla probant;
5:39
v. 39 si vero ez Deo est, non poteritis dissolvere illud, ne forte et Deo repugnare inventamini, θεομάχοι, maiore emphasi alii addunt testes : neque vos neque principes vestri (gig, vide lect. var.). Dicitur in priore ἐὰν ἧ, in hac sententia εἰ δὲ ἐχ Θεοῦ ἐστίν ; unde prius tamquam rem cogitat quae evenire possit, alterum autem tamquam verum assumere videtur (Fe/t.), nisi malueris dicere alterum hoc ab eo proferri ex mente apostolorum. Sed cum addat : ne forte θεομάχοι cum Deo pugnantes inveniamini, tamen satis clare suam quoque mentem aperit facile fieri posse, ut Deus eius rei sit auctor. Nam sane nemo jam ignorare poterat signa et miracula facta esse per apostolos eosque et fideles eorum sectatores vitam agere vere piam esseque viros omnino probos. Unde nisi quis se ipsum excaecare et oculos luci occludere voluit, debuit rem esse divinitus ordinatam vehementer saltem suspicari. Inde vero simul patet nullatenus eam esse Gamaliel sententiam ac si de origine vel causa divina ex solo rei successu iudicium feratur — quae norma iudicandi utique est falsa ac perni- 01058. — Nam, ut Sali. advertit, in causa illa et illo tempore eius sententia optima fuit et sancta; praedicabatur enim Christus a prophetis promissus iam venisse, probabatur signis et vita inculpata et Scripturis; item illum a ludaeis interfectum resurrexisse. Probarunt consilium eius ita, ut a caede abstinerent : consenserunt autem illi , ἐπείσθησαν sibi persuaderi patiebantur; ei obtemperabant. Simul tamen suam auctoritatem et mandatum sustinere volentes poenam iis infligunt de mandati neglectu (5,18; 5,28) et illud denuo iniungunt
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v. &0 et convocantes apostolos caesis denuntiaverunt &iραντες 1. e. cum eos flagellassent; iam impleri coeptum est quod Christus eis praedixit Matth. 10,17; fiebat flagellatio secundum Deut. 25,3 (cf. 2 Cor. 11,24), ne omnino loquerentur in nomine Iesu ulli hominum (τινί E, et ita Leif, gig), ἐπὶ τῷ ὀνόματι ita. scil. docere, ut nomen, persona Iesu sit ratio, fundamentum, fulcrum doctrinae; et dimiserunt eos; irritum esse mandatum bene norunt. Sed quid facerent? eos interimere non ausi sunt ob populum; irae. 8uae et odio satisfaciunt inflicta ignominia et poena flagellationis;
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v. &1 et τἰϊ quidem ibant gaudentes a. conspectu concilii ἀπὸ προσώπου cf. hebr. מפני laetabundi ἃ synedristis digrediuntur, quoniam digni habiti sunt pro nomine (Iesu) contumeliam pati; en quales eos effecit Spiritus sanctus! jam in se exhibent illud Christi : gaudete et exsultate (Matth. 5,11. 12); apparet maxima apostolorum perfectio et tam ingens mutatio ut gauderent se contumeliose caesos (Cat.); vide quanta sit vis Spiritus sancti (Sa/m.). Ex quo Christus dignatus est pro nobis subire ignominiam, insignis honor evasit pro eo similia pati. Et quod Petrus nomine omnium intrepide professus est v. 29, id constanter rebus gestis exhibent
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v. 42 omn? autem die non cessabant in templo et circa domos, publice ac palam in ipso templo, proin minime novas timent vexationes et fortiter ius suum ac munus contra synagogam tuentur; circa domos, privatim, in coetibus illis per domos congregatis (cf. 2,46) docentes et evangelizantes Christum Iesum, Iesum praedicare Messiam. Nihil igitur profecerunt adversarii; apostoli laetiores et audaciores in Iesu impleri vaticinia messiana annuntiant palam. 8. Perseculio fidelium et fructus inde enaté 6,1-9,90. a) Hellenistae eliguntur diaconi 6,1-7. Querelae tandem ad apostolos deferebantur
5:1
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… defrauding the "brethren." With his wife, A. defrauded the Church, since he kept for himself a part of the proceeds from the sale of a field, while asserting instead ("seduced by Satan and lying to the Holy Spirit") that he was handing over all of it (Acts 5:1-11). On the representations of A. and Sapphira in Christian art, see below.
… on equality among the children of God, arose in the first Christian communities (Acts, 4, 37). But it was not obligatory; just as each person could freely sell all or part of his goods and put the proceeds into common, so too he could keep them (cf. Acts 5, 1-10, the episode of Ananias and Sapphira). …
Primacy of Saint Peter and of the Roman Pontiff
… miracle (ibid. 3:6) and afterward others by his shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as judge of the community he punished Ananias and Sapphira (ibid. 5:1-11). As for his having been "sent" (ibid. 8:14) to Samaria with John, this indicates that the Apostles considered his work indispensable for establishing the new community. …
5:3
… "the children of the d." and "the children of God" (Jn. 8:44, 47 [Judas is a d.: 6:71]; 1 Jn. 3:8, 10), the former performing the "works of the d." (Acts 13:10) which are summed up in imposture or seduction (Jn. 8:44; 1 Tim. 4:2; Rev. 12:9; 20:9; cf. Acts 5:3-4), by which truth and justice are replaced by sin (Rom. 1:25-27; Jas. 5:19). The Christian must "resist the d." (Jas. 4:7; 1 Pt. 5:8) with "the whole armor" (Eph. 6:11), for the d. …
… enlightened by the gospel of the glory of Christ" (II Cor. 4:41), by means of the captious "wisdom of this world" (I Cor. 2:6) and the "depths of S." (Apoc. 2:24). "The tempter" (ὁ παρᾶς ἄννε: I Thess. 3:5; I Cor. 7:5; cf. Mt. 4:1-3) induces men to lie to God (Act. 5:3); his method is falsehood (Io. 8:44) and to seduce he "transfigures himself into an angel of light" (II Cor. 11:14). Against his seductions (II Cor. 2:11) and violence, against the …
5:9
… Gospels: "Non enim in incerto Dominus reliquit." With him many Greek and Latin Fathers find it expressed in the words: "Misit Deus Spiritum Filii sui in corda vestra" (Gal. 4:6); "Si quis autem Spiritum Christi non habet hic non est eius" (Rom. 8:9; cf. Acts 5:9; 16:15; II Cor. 3:17; Phil. 1:19). In the light of these texts St. Basil wondered how Eunomius could refuse to admit the procession "ab utroque": "Quomodo igitur Spiritus causam Unigenito …
5:12
… Apostles too used the i. o. h. to heal the sick: in Act. 9, 12.17, it is narrated that Ananias restored Paul's sight « imponens ei manus »; ibid. 28, 8 we read that Paul healed the father of the governor of Malta « cum... imposuisset ei manus »; ibid. 5, 12 it is said, in a generic form, that many wonders were wrought among the people « per manus Apostolorum »; ibid. 19, 11 we read that God worked extraordinary miracles « per manum Pauli ».
… Colossians that the obligation to observe new moons and sabbaths no longer holds (Col. 2, 16). The Apostles and the first Christians, although for some time they gathered together with the Jews on the Sabbath day for the praise of God (Acts 2, 46; 3, 1; 5, 12; 21, 26), soon held their own assemblies for prayer and for the celebration of the Eucharist (Acts 2, 42), so as to introduce the custom of sanctifying the day following the Sabbath, …
… They served to shelter from the weather, for walking, for listening to the teachers (Jn. 10:23; Acts 3:11; 5:12), for the sale of animals and the exchange of currency. …
5:13
I. THE EVANGELIST. - The Evangelist's full name was "John surnamed M." (Acts 12:12, 25; 15:37). Sometimes he is called only "John" (ibid. 5:13), more often only "M." (ibid. 15:39; Col. 4:10; Philem. 24; 1 Pt. 5:13); he therefore had a Hebrew name and a Latin surname.
5:15
… crowds to draw near to Jesus just enough to barely touch his garments; or in the press of the first Christians to succeed in touching the garments or the shadows of the Apostles in order to feel uplifted in spirit and often healed in body (Mk. 5:28; 6:56; Acts 5:15; 19:11).
Primacy of Saint Peter and of the Roman Pontiff
… He presided over the selection of a new apostle (Acts 1:15-26); he was the first, as head of the Apostles, to preach (ibid. 2:14) and as such was questioned by his hearers (ibid. 2:37); he performed the first miracle (ibid. 3:6) and afterward others by his shadow alone (ibid. 5:15); it was he who answered the Sanhedrin (ibid. 4:8) and who, as head of the movement, was imprisoned by Herod (ibid. 12:3); as judge of the community he punished Ananias and Sapphira …
… Among the crowds drawn to the divine Master there were those who sought to touch his garments to obtain healing (Mk 5:28; 6:56); the first faithful did the same with the garments of the Apostles (Acts 5:15; 19:11). Still in the apostolic age we learn that the faithful of Ephesus brought to the sick the handkerchiefs and belts of St. Paul, and the sick obtained healing (Acts 19:12). Eusebius …
5:16
… the Kingdom of God founded by him the expulsion of Satan and his demons (Mt. 12, 28; Lk. 10, 17; 11, 20) and transmits this exorcistic charism to his Apostles and to his Church (Mt. 10, 1; Mk. 16, 17). The Apostles in turn cast out "unclean spirits" (Acts 5, 16; 19, 12-16), and the Church gloried in this victorious power over Satan: "Quid isto opere manifestius? …
5:17
… the Temple and of the cult, sign of the end of the era of the Old Testament and fulfillment of Jesus' prophecies (Lk. 13:34ff.; 19:42ff.). It also marked the end of the fierce Jewish persecution against the Church (Hebr. 13:7; 10:32ff.; Act. 4:1-31; 5:17ff.; 6:11ff.; 7:54-8:3; 12:1-4; etc.). …
5:19
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. …
5:24
… A στρατηγός (Lk. 22, 4, 52; Acts 4, 1; 5, 24, 26) maintained order there. …
5:29
in some way to reconstruct its broad outlines (discourses of Peter: Acts 2:14-40; 3:12-26; 5:29-32; 10:34-43; discourses of Paul: Acts 13:16-41; 17:22-31; discourse of Stephen: Acts 7:2-53). Above all in the Synoptic Gospels we have the reflection and expression of apostolic catechesis. …
… afraid, for I have overcome the world" (Jn 16:33; cf. Mk 13:9; Lk 21:12). The Jews and the pagans immediately turned to persecution against these unarmed missionaries of the Gospel, who had only one answer to give: "We must obey God rather than men" (Acts 5:29), and did nothing other than render to God what is God's, while acknowledging to Caesar what is Caesar's.
… nevertheless be obeyed when this is necessary to avoid a greater harm ("propter vitandum scandalum vel turbationem"); not, however, if it is contrary to the divine precepts ("contra Dei mandatum"), since in that case, according to the saying of the Apostles (Act. 5, 29), "obedire oportet Deo magis quam hominibus" (ibid., q. 96, a. 4; cf. in the same sense the encyclicals Quod Apostolici muneris, of 28 Dec. 1878, and Diuturnum illud, of 29 June 1881). …
… The Apostles, while recommending subjection to the public powers, however unfaithful (Rom. 13, 1 ff.; Tit. 3, 1; I Pet. 2, 13), in the case of a higher right declare resistance to be a duty (Act. 4, 19; 5, 29; Phil. 1, 13; I Pet. 4, 16) and seal this principle with their blood, followed by the martyrs.
5:30
… Therefore in the New Testament the cross is called simply "wood" (Acts 5:30; 1 Pet. 2:24; etc.). …
… According to Acts 5:30 ff. the Apostle stirs up the wrath of the Jews by exalting Jesus. …
5:32
… extended to the whole human race, a perennial public and social profession of the faith in him and in the Father; the apostolic mission consists essentially in the charge to testify publicly to the faith in Jesus Christ (Lk. 24, 48; Jn. 15, 27; Acts 1, 8; 5, 32); his disciples, in order to be saved, will have to profess their faith in him before men (Mt. 10, 32), entrusting their persecuting hatred (Jn. 15, 18-21). St. Paul too links the …
… 14:16, 17, 23). Alongside these terms, which express God's dwelling as actually present in the soul, there are others that rather indicate either its coming to be (the Holy Spirit sent to us: ibid. 14:26; Gal. 4:6; given to us: Io. 7:39; 14:16; Act. 5:32; 8:18; Rom. 5:5; I Thess. 4:8; I Io. 3:24; 4:13; received as a gift: Act. 2:38; I Cor. 2:12), or our transformation, soul and body, into a temple of God (ibid. 3:16 ff.; …
5) The Apostles, moreover, appear fully aware of their infallibility (Acts 5:32; 15:28) and transmit their powers to their successors (I Tim. 4:11-16; II Tim. 2:2; Tit. 1:5) according to a law of succession clearly attested by St. Clement of Rome (Cor., 44, 1) …
… His brothers and he have an identical concept of the apostolate: according to the order received from Jesus (Lk. 24:48; Acts 1:8), they present themselves as the "witnesses" of facts that did not occur in angulo, in secret (Acts 26:26; 1:21-22; 2:32; 3:15; 4:19-20; 5:32; 10:39), not as purveyors of ingeniously invented fables, doctas fabulas secuti (II Pt. 1:16; I Pt. 5:1-4; I Io. 1:1-3, etc.). …
5:33
The Zealots organized themselves into a political party under Judas the Galilean (Acts 5:33) in the time of the Roman procurators. …
5:34
… There he studied "at the feet of Gamaliel" (Acts 22:3), a doctor quite well known in Jewish traditions and of a serene and balanced spirit (cf. ibid. 5:34 ff.).
… soon as he received the Child "ran to the altar of the Temple of the Lord," because "senex puerum portabat, puer autem senem regebat." Some, with Wettstein, Zahn, and Plummer, identify S. with the rabban S., son of Hillel and father of Gamaliel I (cf. Acts 5:34). Since, however, this rabban was still alive in A.D. 13, whereas the S. of Lk. 2 seems to have died shortly after the presentation of Jesus at the Temple, the identification is highly questionable. …
… Aser. 2:10. The religious teacher is called, at the time of Jesus, "man of the t., teacher of the t." (νομικός; Matt. 22:35; Luke 7:30, etc.; νομοδιδάσκαλος; Luke 5:17; Acts 5:34). For the rabbis of the 1st century, wisdom consists in the science of the T. ('Abōth, III, 9); hence the rabbi is today called "wise" (ḥākhām). …
5:36
… Among many, one may recall Judas the Galilean in A.D. 6 (Josephus, Ant. Iud., XVIII, 1, 1 and Acts 5:37), a certain Theudas (ibid. 5:36), another Jew who came from Egypt and managed to attract around himself thousands of assassins in the time of the procurator Felix, and a scribe named Matthias (Josephus, op. cit., …
THEODAS (Θεοδάς, Theodas). - Leader of a messianic nationalist insurrection who gathered about 400 men; but, once T. was killed, it had no further following (Acts 5:36ff.; according to the "opto-sa'idic" translation, T. declared himself Messiah). …
5:37
… Among many, one may recall Judas the Galilean in A.D. 6 (Josephus, Ant. Iud., XVIII, 1, 1 and Acts 5:37), a certain Theudas (ibid. 5:36), another Jew who came from Egypt and managed to attract around himself thousands of assassins in the time of the procurator Felix, and a scribe named …
… Its initial success is documented by the brief recollection of Gamaliel 25 years later (Acts 5:37). The action of this popular leader also had a religious-messianic motive: he intended to hasten the coming of the Messiah, liberator from Roman tyranny. …
Quirinius (Κυρίνας, Κυρήνας), Publius Sulpicius
… In fact the legateship during which Q. held the census of Palestine (cf. Acts 5:37) is too late (6 A.D.), since Jesus was indisputably born some years before the death of Herod the Great (750 of Rome).
5:40
Jesus, as he had foretold his own flagellation (Mt. 20, 19; Mk. 10, 34; Lk. 18, 32), so he also foretold it for his Apostles (Mt. 10, 17, 20, 19), who, in fact, underwent it by order of the Sanhedrin (Acts 5, 40). St. Paul also declares that he underwent it five times at the hands of his countrymen: «A Iudaeis, quinquies, quadragenas, una minus, accepi» (II Cor. 11, 24); when, however, arrested …
5:42
Having become a current attribute of Jesus (Ἰησοῦς ὁ Χριστός; ὁ Χριστός Ἰησοῦς; Act. 5:42), the appellation "Ch." was transformed into a second proper name of Jesus. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.