Atos 5

Oecumenius

Atos 5:1-2

Entirely full of Satanic madness, he who seizes what is good impulsively and by necessity and violence, while at the same time lukewarm in his zeal for the value of the good things, having squandered all his possessions. Three signs occurring at the same time: knowledge of secrets; dread of inquiry of the mind; and, in addition to these, removal through commands. — Commentary on Acts

Atos 5:3-4

"Ananias, why has?" etc. For we do not, he says, drag you unwillingly; that which has been randomly taken from you as an offering to God, again they spend for their own need, an indisputable sacrilege. — Commentary on Acts

Atos 5:5

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

Atos 5:7

Because Peter did not call her, but waited for her to enter when she herself wished, she having been given the power both to recover her senses and not to enter shamelessly. She entered, however, ignorant of what had happened to the man, for no one dared to reveal it to her out of fear and reverence for the Master. Yet the interval of three hours would have been sufficient for news to spread among many, but they restrained themselves through fear. For Luke the evangelist, marveling at this also, states both: the span of hours and the woman's ignorance. — Commentary on Acts

Atos 5:8-9

When they questioned how much of the field they had sold, that opportunity of grace offered itself to him, as if the power to sell and to cheat were not in her but in the man; and since they found the woman to be like the man in deceit, they condemned her to a like penalty. For he knew that contempt of divine things also kindles into anger one who is free from anger. This tradition under Moses, most gentle, also makes them faithful by words, so that those who gathered wood on the Sabbath were overwhelmed with stones. (see Num. 15:52) And indeed a transgression appeared in those things which were proper, but here sacrilege: for those things which had been set aside for the support of the needy belonging to God, they were using for the needs of their additions. For it was necessary that from those things which were kept in the common store they should fill the lack of the needy. Consider also this, how strongly the household servants are affected. For they do not want those who have once obtained spiritual grace to be either thieves or sacrilegious in their conduct. And they were not wanting to put strangers to punishment, for fear that they seemed to compel even unwilling people by fear of punishment to come to the faith. But if Satan filled the heart of Ananias and accomplished the whole matter, what is this great severity against Ananias? Yet it was done not rashly but justly, since he had shown himself so capable of Satan. — Commentary on Acts

Atos 5:10-11

How at his feet? For she stood near him. And he set her near, so that if she wished to repent and confess, she might not be ashamed before the others as one overheard. The fear of the wisest Peter toward those who have stumbled is not of hardheartedness, but of predictive teaching concerning the many sins of people that lie ahead. For when the seeds of the Gospel begin to be sown, and immediately the weeds which we have seen spring up, they would at once have uprooted them. Therefore Moses also ordered that the transgressor mentioned in the introductions of the law, and one who is to be destroyed for a slight sin, be declared by God to be cut off. The same thing likewise upon the first-created ones, therefore condemned by tasting of the tree. (see Gen. 3) For when a plague scourges, the more cunning becomes more senseless, according to the sacred proverb. (see Prov. 19:25) Therefore upon these things the punishment advanced as a gain for those present and seeing the things that happened. And indeed there were other signs that appeared, but there was not so great a fear. Therefore the Lord is known for executing judgment. (Ps. 9:5) For in the deeds of his hands, in the drama concerning the sinner, a beneficial fear is born in others. Even as in the case of Uzzah's punishment. (2 Sam. 6, 1 Chron. 13) For his chastisement became a fear to many, so that things placed before God were kept untouched by the disrespectful. It must be noted also from here, namely from the carrying out of the dead Ananias and his wife, through the same funeral rites, the law being disregarded. For even those who touched the corpse of Ananias did not remain unclean until evening, but the same persons also served the dead wife. — Commentary on Acts

Atos 5:12

Look how the life of the apostles was playing out. First there was sadness because of the Ascension, then joy because of the descent of the Holy Spirit: again sadness because of mocking, then joy because of the faithful and because a sign was done: besides this sadness because they were held in prison, then joy because of the reply. Again here, cheerfulness from the signs and the brightness, and sadness from the high priest and those who seized them. And concerning the ancients, one would find that all who lived according to God experienced the same. Do not marvel, he says, how, having departed from their own houses, they spent time in the temple along Solomon's porch, and how they were all in agreement. For the wonders worked through them were already awesome to the whole multitude. [CHRYSOSTOM] — Commentary on Acts

Atos 5:12-15

For he wishes to show this also in saying, "By the hands of the apostles many signs and wonders were done among the people," and immediately adds, "and no one from the rest dared to join them"; that is, no one dared to approach them. "but the people magnified them." Who? a Jew. Whom? the apostles. And what is the greatness? that with the faith of Christ being added, they even carried their sick through the streets and squares of the city on couches and pallets, so that they might happen to be strengthened by the overspreading of Peter's shadow. Which did not occur with Christ, but this too is the work of the One who promised and said: "He who believes in me, the works that I do he will do also, and greater than these he will do." (Jn. 14:12) Therefore these things likewise from the promised Christ befell the apostles: through those who believed, through those who were healed, through those who were punished, as in the case of Ananias. For even the apostles themselves, being modest, ascribed the miracles to the Teacher, completing them in his name; and moreover their life and their apostolic virtue being such, were sufficient to reward with greatness those who therefore chose to live. — Commentary on Acts

Atos 5:17-24

When these things were completed by the apostles, and the multitude was increased by the preaching, and the number of the faithful was already growing great by the daily distribution; the high priest, he says, having risen, that is, being aroused and stirred by what was taking place, attacked them more violently, the Sadducees in particular viewing him as more inhuman for his rage against the resurrection they detested, while the apostles were accomplishing everything. For proclaiming Christ risen, and performing miracles in the name of the Risen One to bring people to faith, they showed that if the matter were false it would not have turned out so. Therefore, being therefore stung and preparing for the murder of the apostles, they for a time held them in the security of custody, not immediately bringing them to trial, while they themselves, through fear of detection, craftily sought repentance. Those men indeed acted so. But God, by the postponement wrought also by device, shamed those who had been wicked in vain, and rather confirmed the apostles by the removal from prison through a divine angel, and instructed them where and how they ought to continue unwaveringly. With the violent men meanwhile involved through ignorance in the perception of the angel, at the time when they postponed presenting the apostles for judgment, he did not show pity (for how could those stirred up to greater wrath have been more inclined to mercy?), but in order that first he might compel the arrogant to accomplish their own will by their custody, and, having therefore barricaded them, then, having been struck by the divine oversight of the matters contemplated, he might chastise the perplexity of the resolved by proving the power to be divine. — Commentary on Acts

Atos 5:25-28

For the deliverance by the angel of the prison proved to the apostles a comfort, and to the Jews a benefit. It deceived the Jews, so that first, as I said, they would be thrown into perplexity, and if they wished they themselves would also come to understand and be instructed that the power is divine. Yet they were so blinded that they did not even dare to use force to drag the apostles away from the temple, whom nevertheless they detested most of all. From which it is also clear that the herdlike crowd is wiser than the Jewish leaders, those ignorant ones of the law, these judges being drawn to salvation by divine signs sooner than they. Therefore the legal experts ask with much knowledge of the divine signs and assurance: "Did we not order you by command not to speak?" And yet if by command alone, what then is the custody and the great security? For attendants and guards were placed over the imprisonment, of whom there is no remembrance now as to the concealment of the angelic wonder. It remains to say: If to your command there had been added our consent in handing over to custody, the present examinations and inquiries upon the violation would be reasonable. But if not even these, the present calls for punishment as for transgression are those of fools. — Commentary on Acts

Atos 5:27

Oh, the folly of those men! who indeed had recognized the carefulness of the mob by a hidden fear, and likewise of God, who plainly always snatches away his own with his hands as if they were birds: yet nevertheless they never wished to be adopted. — Commentary on Acts

Atos 5:28

He still seemed a mere man to them. And to show that the command had been necessary, and that he spared not his own salvation, and to harden the multitude against them, they said these things. — Commentary on Acts

Atos 5:28

A very forward and dishonest and foolish man questioned them, "not to teach, etc." The command, indeed, has already been said to be full of rashness, and it is redundant to repeat the same things to them about the same matters. — Commentary on Acts

Atos 5:29

See how great was the modesty of those who were questioned: for they did not answer with fierceness; since they were instructors, they were not outraged, but had pity on them, and they attempted to free them from error. For they did not quarrel against them, nor did they reply crudely to them because of the gift of signs given by God through them, teaching them rather to kick against the whip; but first indeed they say that obedience ought to be rendered more readily to God rather than to men, secretly accusing them as despising those things which had been done on their account. — Commentary on Acts

Atos 5:30-31

Then also that he whom they themselves call a mere man was both Savior and God, and God had such concern for him that he raised him from the dead. For to say that he had risen by his own power was not yet safe, in case it be thought that he was contrary to God. But in order to rouse them from profound sleep, he insists them to understand to what condemnation they were subject for having killed by exaltation from God this man by a death on a cross. — Commentary on Acts

Atos 5:31

Having therefore raised the discourse concerning the cross, and as if a pardon beyond forgiveness for those likewise deposed in a frenzy against Christ, as if engineering to unburden them of so great a weight, he says: But this one, having been dishonored by you and exalted by God, gave the spirit of repentance to Israel, and forgiveness of sins, not at all the skeptical criticism against him because of the cross, capable of leading to apostasy, since the one exalted by God is forgetful of injury toward those who, through persuasion, have acknowledged him. See how the Jews, being instructed both by deeds and by words, did not obey, and therefore their condemnation is just. By deeds indeed, consenting that the apostles be led into prisons, and marvelously released. By words also, so that the Jews through the apostles' speech might all be admonished. But the apostles themselves were also anointed to speak boldly. Some others were calmed and became sharers in the apostles' persuasive words. But the high priest and the rulers were enraged against the apostles, plotting against them, even seeking to slay them, since from this time their fury against Christ went forth more plainly, not from justice but from envy and leading them on to similar murder. Therefore they say, "And do you intend to bring upon us the blood of this man?" (Acts 5:28) calling it blood, that is, murder, just as God said to Cain, "The voice of your brother's blood," (Gen. 4:10) instead of "the murder." The Jews therefore spoke, seemingly sparing their own salvation, while hardening the multitude against the apostles. — Commentary on Acts

Atos 5:32

That there was mercy, because he promised repentance. For the resurrection was therefore already confessed. — Commentary on Acts

Atos 5:33

That he grants forgiveness, and we bear witness, and the Holy Spirit, which would not have come, if first the sins had not been loosened. Humility, moreover, is the nature of such a discourse. For it has not been said to us as a privilege entirely for those who love him, but to the One who imparts it, it has been given in common to all who submit to Him. Therefore, even if they themselves were persuaded, they would not be without a share of his gift, through the lawlessness caused by the cross. — Commentary on Acts

Atos 5:34

This Gamaliel was the teacher of Paul. (see Acts 22:3) That a teacher who was respected for his legal judgments should not believe this, even if not entirely understanding it, is extreme folly. And from his words themselves, which differed also in understanding, he shows sufficient evidence. And it is also evident from those very actions. For ordering the apostles to be expelled from the council, in order to intimidate them, he even made the innocent appear to himself, not as one pardoned by shared opinion, but as making excuses for their words. — Commentary on Acts

Atos 5:34-35

Atos 5:36-37

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

Atos 5:37

It appears that the Galileans had risen up in the time of Pilate, following the teachings of Judas of Galilee. Judas's teaching, as Josephus shows in the final books of his Jewish Antiquities, was a teaching that sent forth much imagination under the guise of religious prosperity. For he held that one ought not even to call anyone "lord" with the mouth, nor to pay him honor or reverence. Nor, accordingly, to acknowledge the reigning sovereign. And many of them, because they would not say "Caesar" is lord, endured the harshest outrages. They also taught that one should not offer to God any sacrifices other than those prescribed in the law of Moses. Wherefore they prevented the rites entrusted by the assembly of the people from being performed concerning the salvation of the king and the Roman nation. It is therefore likely that, roused against the Galileans for these reasons, Pilate ordered those whom they thought to be offering the prescribed sacrifices to be slain. Therefore the blood of the ones brought-forward was mingled with the sacrifices, as is also related in the Gospel according to Luke. (see Luke 3:1) [JOSEPHUS] — Commentary on Acts

Atos 5:38-39

Then, having therefore smoothed the discourse with them, he tries to turn aside the hearers from plotting against the apostles, for fear that, if they set out upon an unhindered occasion, we should, he says, by dying in opposition to God, fall into godlessness, and therefore, not being armed against those men but being armed for ourselves by the very nature of one who attacks what seems to be God, come to ruin for ourselves. For if there is a movement of mere human passion, fury against them is excessive. For destruction is attendant upon beginnings, as the examples suggest. Nor did he say plainly that the apostles were moved by God or by human impulse, but vaguely. For if he had said that they were from God, they would immediately have argued against him. But if he had said they were from men, he would again have made them easy targets for attack against the apostles. Therefore, having wisely ordered his discourse, he bids them await the outcome and not hurry into conduct about matters not yet known. For to fight against one who seems to be God does not destroy that thing but oneself. For if it is human, he says, what need have you of matters? But if it is divine, you will not be able by matters even to destroy it, so that it may not be thought rashly to proceed where the facts are unknown. [CHRYSOSTOM] — Commentary on Acts

Atos 5:38-39

Gamaliel did not say that it is from God, but neither that the work is human. For with regard to what is from God, those men would immediately have opposed it, whereas what is from humans made them bolder against the apostles. Therefore observe the carefulness of the man Gamaliel, wisely managing his speech. He commands to wait for the outcome. Nor did he say, "And if you do not destroy it, know that it is from God," but "if it is from God, you will not be able to overthrow it." Let the former be attributed to the recklessness of those men, the latter to the power of God. They were persuaded that these things were spoken not in the presence of the apostles but apart. Moreover, since he was regarded as sharing their views and fearing the outcome as if it might actually occur, he imposed the matter upon them as well. Furthermore, the sweetness of his words combined with righteousness to help him persuade. — Commentary on Acts

Atos 5:40

But if they were persuaded, how were they beaten? They were persuaded to refrain from the slaughter. For this was raging wildly among the lazy. And they beat them so that they would not rashly be driven to boast and act beyond bounds. And in truth, one thing was that their violence was to be abolished, another that the virtue of the adviser was to be chastised, and another that the scourge was to curb the madness of those who had been advised. — Commentary on Acts

Atos 5:41-42

See also the apostles' devotion to the better cause. For by the afflictions by which they hoped to be subdued, they were the more exercised, so that they might proceed to a more effective and more fearless doctrine, and not in secret, but immediately even in the temple from which they had been seized, and everywhere else also, they would proclaim Christ, showing to the listeners the futility of those who had used force against them. — Commentary on Acts