Acts 4

Acts 4:1

Bede: While they were speaking to the people, the priests and the magistrates of the temple and the Sadducees came upon them, and so on. And the priests and the magistrates, or the temple prefect, as another edition says, who seemed to be the teachers and judges of the people, were grieved that the multitude had flocked to hear the apostles. The Sadducees, however, were grieved because they preached the resurrection. Yet both were grieved because those whom they knew as the man Jesus, whom they had killed, were claimed by them to be glorified by God the Father. — Commentary on Acts

Bede: The priests and magistrates of the temple arrived. “Magistratus” should be read in the singular, as is clear from the Greek, where “στρατηγὸς” is written in the singular: for which, in Latin, some Codices have “praepositum templi,” while others more correctly have “praetorem templi.” For in Greek “praetor” is “στρατηγὸς,” while “magistrate” or “chief” is called “ἄρχων.” — Retractions on Acts

Cassiodorus: “And as they were speaking these words to the people,” etc. The princes and the priests, and the rest of the high-ranking men among the Jews, seeing that about five thousand men had believed the apostles, decided to jail them, to prevent the whole crowd believing them. On the next day, they brought the apostles before the council and asked them by what power or by what name they had been able to perform such miracles. The apostle Peter, as usual, declared out loud that the miracle had been performed by the name of Christ, who is the “corner stone”, as can be read in Psalms 117, whom the Jews thought should be crucified, but whom God raised from the dead. Then the council wondered at the confidence of the apostles, who they did not know were literate; and they knew, too, that they had been with Christ. Perturbed by the truth itself, they ordered them no more to preach in the name of Jesus Christ. — Complexiones on the Acts of the Apostles

John Chrysostom: Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God’s disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. “And the captain of the temple,” it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding. — Homily on Acts 10

Acts 4:2

Cyprian: Which very thing, too, we observe to come from divine authority, that the priest should be chosen in the presence of the people under the eyes of all, and should be approved worthy and suitable by public judgment and testimony; as in the book of Numbers the Lord commanded Moses, saying, “Take Aaron thy brother, and Eleazar his son, and place them in the mount, in the presence of all the assembly, and strip Aaron of his garments, and put them upon Eleazar his son; and let Aaron die there, and be added to his people.” God commands a priest to be appointed in the presence of all the assembly; that is, He instructs and shows that the ordination of priests ought not to be solemnized except with the knowledge of the people standing near, that in the presence of the people either the crimes of the wicked may be disclosed, or the merits of the good may be declared, and the ordination, which shall have been examined by the suffrage and judgment of all, may be just and legitimate. And this is subsequently observed, according to divine instruction, in the Acts of the Apostles, when Peter speaks to the people of ordaining an apostle in the place of Judas. “Peter,” it says, “stood up in the midst of the disciples, and the multitude were in one place.” Neither do we observe that this was regarded by the apostles only in the ordinations of bishops and priests, but also in those of deacons, of which matter itself also it is written in their Acts: “And they twelve called together,” it says, “the whole congregation of the disciples, and said to them; " which was done so diligently and carefully, with the calling together of the whole of the people, surely for this reason, that no unworthy person might creep into the ministry of the altar, or to the office of a priest. For that unworthy persons are sometimes ordained, not according to the will of God, but according to human presumption, and that those things which do not come of a legitimate and righteous ordination are displeasing to God, God Himself manifests by Hosea the prophet, saying, “They have set up for themselves a king, but not by me.” — Epistle LXVII

Irenaeus: Peter, together with John, preached to them this plain message of glad tidings, that the promise which God made to the fathers had been fulfilled by Jesus; not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead, — Against Heresies Book III

John Chrysostom: “Being grieved that they taught the people.” Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. “Because they taught the people, and preached through Jesus the resurrection of the dead.” So mighty was His Resurrection, that to others also He is the cause of a resurrection. — Homily on Acts 10

John Chrysostom: 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?” O the folly! Persuaded that He was risen, and having received this proof of it, they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. Finding themselves overborne, they felt like persons who have been outwitted: as is the case with people who have been forestalled and made a sport of in some matter. — Homily on Acts 10

Acts 4:3

John Chrysostom: “And they laid hands on them, and put them in hold unto the next day; for it was now eventide.” What impudence! They feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. “For it was now eventide,” it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid. — Homily on Acts 10

John Chrysostom: “By their teaching the people.” For already they were in ill repute with them by reason of what they had done to Christ; so that they were rather increasing their own obloquy. “And they laid hands on them, and put them in hold until the morrow; for it was now eventide.” In the case of Christ, however, they did not so; but having taken Him at midnight, they immediately led him away, and made no delay, being exceedingly in fear of the multitude: whereas in the case of the Apostles here, they were bold. And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that. — Homily on Acts 10

Acts 4:4

Bede: And the number of men became five thousand. If in the five thousand men whom the Lord fed in the desert (Matthew XIV), the people under the law are understood but were refreshed by the gift of Christ, these five thousand instructed by the apostles’ teachings can also signify the people of the Gentiles, who spiritually followed the mysteries of the same law. And both are fittingly granted the heavenly gift in the evening, because when the fullness of time had come, God sent His Son (Galatians IV). — Commentary on Acts

John Chrysostom: “Howbeit, many having heard the word, believed; and the number of the men was about five thousand.” How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter’s sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were their enemies incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. This again is of God’s ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness. — Homily on Acts 10

John Chrysostom: Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! — Homily on Acts 40

Acts 4:5

John Chrysostom: “And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem.” For now along with the other evils of the times, the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. — Homily on Acts 10

John Chrysostom: “And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.” Again in Jerusalem: and there it is that men’s blood is poured out; no reverence for their city either; “And Annas, and Caiaphas,” etc. “And Annas,” it says, “and Caiaphas.” His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! — Homily on Acts 10

Acts 4:6

Apostolic Constitutions: But do you assist with all diligence those that for the sake of Christ are abused by the ungodly and shut up in prison, or who are given over to death, or bonds, or banishment, in order to deliver your fellow-members from wicked hands. And if any one who accompanies with them is caught, and falls into misfortune, he is blessed, because he is partaker with the martyr, and is one that imitates the sufferings of Christ; for we ourselves also, when we oftentimes received stripes from Caiaphas, and Alexander, and Annas, for Christ’s sake, “went out rejoicing that we were counted worthy to suffer such things for our Saviour.” Do you also rejoice when you suffer such things, for you shall be blessed in that day. — Apostolic Constitutions (Book V), Section 1, II

Cyprian: Relying, therefore, upon your love and your piety, which I have abundantly known, in this letter I both exhort and command you, that those of you whose presence there is least suspicious and least perilous, should in my stead discharge my duty, in respect of doing those things which are required for the religious administration. In the meantime let the poor be taken care of as much and as well as possible; but especially those who have stood with unshaken faith and have not forsaken Christ’s flock, that, by your diligence, means be supplied to them to enable them to bear their poverty, so that what the troublous time has not effected in respect of their faith, may not be accomplished by want in respect of their afflictions. Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow and by the love of the brethren, yet if there be any who are in want either of clothing or maintenance, let them be supplied, with whatever things are necessary, as I formerly wrote to you, while they were still kept in prison,-only let them know from you and be instructed, and learn what, according to the authority of Scripture, the discipline of the Church requires of them, that they ought to be humble and modest and peaceable, that they should maintain the honour of their name, so that those who have achieved glory by what they have testified, may achieve glory also by their characters, and in all things seeking the Lord’s approval, may show themselves worthy, in consummation of their praise, to attain a heavenly crown. For there remains more than what is yet seen to be accomplished, since it is written “Praise not any man before his death; " and again, “Be thou faithful unto death, and I will give thee a crown of life.” And the Lord also says, “He that endureth to the end, the same shall be saved.” Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples’ feet, saying, “If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, “Neither did we eat any man’s bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you.” — Epistle V

Erasmus of Rotterdam: John and Alexander, then foremost among the priests, and finally all who belonged to the priestly class, in which at that time the higher each member was in authority, the more wicked he was. Such anxious diligence on the part of the chief men itself clearly proves that this was no ordinary affair they were concerned to restrain.

Acts 4:7

John Chrysostom: “And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?” And yet they knew it well; for it was because they were “grieved that they preached through Jesus the resurrection” that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. — Homily on Acts 10

John Chrysostom: “By what name have ye done this?” Why dost thou not speak it, what it is, but keepest that out of sight? “By what name have ye done this?” — Homily on Acts 10

Acts 4:8

Bede: He said to them: “Rulers of the people and elders.” In Greek, it includes more: “And elders of Israel, listen.” Similarly, in the following, where it is said: “In this, he stands before you healthy,” in Greek it is: “Before you healthy today, and in no other.” — Retractions on Acts

Cyprian: That Christ also is called a Stone. In Isaiah: “Thus saith the Lord, Behold, I place on the foundations of Sion a precious stone, elect, chief, a corner stone, honourable; and he who trusteth in Him shall not be confounded.” Also in the cxviith Psalm: “The stone which the builders rejected, the same is become the head of the corner. This is done by the Lord, and it is wonderful in our eyes. This is the day, which the Lord hath made; let us rejoice and be glad in it. O Lord, save therefore, O Lord, direct therefore. Blessed is He who cometh in the name of the Lord.” Also in Zechariah: “Behold, I bring forth my servant. The Orient is his name, because the stone which I have placed before the face of Jesus; upon that one stone are seven eyes.” Also in Deuteronomy: “And thou shall write upon the stone all this law, very plainly.” Also in Jesus the son of Nave: “And be took a great stone, and placed it there before the Lord; and Jesus said unto the people, Behold, this stone shall be to you for a testimony, because it hath heard all the things which were spoken by the Lord, which He hath spoken to you to-day; and it shall be for a testimony to you in the last of the days, when ye shall have departed from your God.” Also in the Acts of the Apostles, Peter: “Ye princes of the people, and elders of Israel, hearken: Behold, we are this day interrogated by you about the good deed done to the impotent man, by means of which he is made whole. Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye have crucified, whom God hath raised up from the dead, by Him he stands whole in your presence, but by none other. This is the stone which was despised by you builders, which has become the head of the corner. For there is no other name given to men under heaven in which we must be saved.” This is the stone in Genesis, which Jacob places at his head, because the head of the man is Christ; and as he slept he saw a ladder reaching to heaven, on which the Lord was placed, and angels were ascending and descending. And this stone he designating Christ consecrated and anointed with the sacrament of unction. This is the stone in Exodus upon which Moses sate on the top of a hill when Jesus the son of Nave fought against Amalek; and by the sacrament of the stone, and the stedfastness of his sitting, Amalek was overcome by Jesus, that is, the devil was overcome by Christ. This is the great stone in the first book of Kings, upon which was placed the ark of the covenant when the oxen brought it back in the cart, sent back and returned by the strangers. Also, this is the stone in the first book of Kings, with which David smote the forehead of Goliath and slew him; signifying that the devil and his servants are thereby thrown down-that part of the head, namely, being conquered which they have not had sealed. And by this seal we also are always safe and live. This is the stone which, when Israel had conquered the aliens, Samuel set up and called its name Ebenezer; that is, the stone that helpeth. — Treatise XII Three Books of Testimonies Against the Jews

John Chrysostom: Observe what they say: “And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them.” And now, I pray you, call to mind Christ’s saying; “When they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you.” So that it was a mighty Power they enjoyed. What then says Peter? “Ye rulers of the people, and elders of Israel.” Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, “Ye rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man.” He takes them in hand right valiantly; by the opening of his speech he exposes them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, “In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since we are even put upon our trial for a good deed done to an impotent man,” not a rich man, not powerful, not noble-and yet who would feel envy in a case like this? It is a most forcible way of putting the case; and he shows that they are piercing their own selves. — Homily on Acts 10

John Chrysostom: “Ye rulers of the people,” etc. Observe his wisdom: he does not say outright, “In the Name of Jesus we did it,” but how? “In His Name this man”-He does not say, “was made whole by us;” but-“doth stand here before you whole.” And again, “If we be examined concerning the good deed done to the impotent man.” He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds. — Homily on Acts 10

Acts 4:10

Cyril of Alexandria: That the Father is said to have raised from the dead our Lord Jesus Christ (the effect of the act being on his flesh, clearly) is not in doubt. He, being the life-creating and active power of the Father, gave life to his own temple, as in “Destroy this temple and in three days I will raise it up.” What was made alive was not another’s body, nor indeed one belonging to a man among us, but his own, the body of the Word. — CATENA ON THE ACTS OF THE APOSTLES 4.10

John Chrysostom: “By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth”-this is what would vex them most. For this was that which Christ had told the disciples, “What ye hear in the ear that preach ye upon the housetops.”-“That in the name of Jesus Christ,” he says, “of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.” Think not, he says that we conceal the country, or the nature of the death. “Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole.” Again the death, again the resurrection. — Homily on Acts 10

John Chrysostom: “Be it known unto you all,” etc. Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness-“Whom ye crucified! Whom God raised up”-this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter. — Homily on Acts 10

Acts 4:11

Bede: This is the stone which was rejected by you builders, which has become the chief cornerstone. The builders were the Jews, who, while all the nations were dwelling in the desolation of idols, they alone were reading the law and the prophets daily for edification. As they were building, they came upon the cornerstone, which would embrace two walls, that is, they found in the prophetic Scriptures that Christ would come in the flesh and build two peoples in Himself. And because they preferred to stand on one wall, that is, to be saved alone, they rejected the stone, which was not suited to one, but to two. However, God, though they were unwilling, Himself placed this stone as the chief cornerstone, that from the two testaments and the two peoples, a building of one and the same faith might arise. — Commentary on Acts

Erasmus of Rotterdam: The stone means Christ Himself; the builders are the teachers of the Jews who rejected Him as if He were useless.

But when He rose from the dead, He was set in place as the head of the corner, that is, He became the head of the Church, joining Jews and Gentiles in one faith. For as the stone which forms the corner of a building makes continuous the walls leading to it and from it, so Christ has bound all together in one faith.

John Chrysostom: “This is the stone,” he says, “which was set at nought of you builders, which is become the head of the corner.” He reminds them also of a saying which was enough to frighten them. For it had been said, “Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.” — Homily on Acts 10

John Chrysostom: “This,” says he, “is the Stone which was set at naught by you builders;” and then he goes on to teach them, saying in addition, “Which is made the head of the corner”; that is to say, that the Stone is indeed approved! Great was the boldness they now had, in consequence of the miracle. — Homily on Acts 10

Acts 4:12

Augustine of Hippo: For “there is one God, and one Mediator between God and men, the man Christ Jesus,” since “there is no other name under heaven given to men, whereby we must be saved,” and “in him God has defined to all men their faith, in that he has raised him from the dead.” Now without this faith, that is to say, without a belief in the one Mediator between God and humankind, the man Christ Jesus; without faith, I say, in his resurrection by which God has given assurance to all people and which no one could of course truly believe were it not for his incarnation and death; without faith, therefore, in the incarnation and death and resurrection of Christ, the Christian truth unhesitatingly declares that the ancient saints could not possibly have been cleansed from sin so as to have become holy and justified by the grace of God. And this is true both of the saints who are mentioned in holy Scripture and of those also who are not indeed mentioned therein but must yet be supposed to have existed—either before the deluge or in the interval between that event and the giving of the law or in the period of the law itself—not merely among the children of Israel, as the prophets, but even outside that nation, as for instance Job. For cleansing from sin was by the self-same faith. The one Mediator cleansed the hearts of these too, and there also was “shed abroad in them the love of God by the Holy Spirit,” “who blows where he wills,” not following people’s merits but even producing these very merits himself. For the grace of God will in no wise exist unless it be wholly free. — ON ORIGINAL SIN 2.24.28

Bede: And there is no salvation in any other. If salvation is in no other, but only in Christ, then the fathers of the Old Testament were saved by the same Redeemer’s incarnation and passion, in which we believe and hope to be saved. And though the sacraments may differ according to the times, yet the same faith agrees. For the dispensation of Christ, which we know to have been accomplished through the apostles, they learned through the prophets would come. For there is no redemption of human captivity except in the blood of Him who gave Himself as a ransom for all. — Commentary on Acts

John Chrysostom: “Neither is there salvation in any other,” Peter says. What wounds, think you, must these words inflict on them! “For there is none other name,” he continues, “under heaven given among men, whereby we must be saved.” Here he utters also lofty words. For when the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, “By another;” but, “Neither is there salvation in any other”: that is, He is able to save us. In this way he subdued their threatening. — Homily on Acts 10

John Chrysostom: And when there was need to teach, observe how they speak and allege many prophecies; but when the point was to use boldness of speech, then they only speak peremptorily. Thus “Neither,” says he, “is there any other name under heaven given among men whereby we must be saved.” It is manifest to all, he says, because not to us alone was that Name given; he cites even themselves as witnesses. “For there exists not another name under heaven, whereby we must be saved.” This is the language of a soul which has renounced this present life. His exceeding out-spokenness proves here, that when he speaks in lowly terms of Christ, he does it not of fear, but of wise forbearance: but now that it was the fitting time, he speaks not in lowly terms: by this very thing intending to strike dismay into them. — Homily on Acts 10

Shepherd of Hermas: Well did you escape from it, because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri, and has shut up its mouth, so that it cannot tear you. — Shepherd of Hermas, Vision 4

Acts 4:13

Bede: Finding out that these men were unlettered and ignorant, they marveled. Illiterate men are sent to preach, so that the faith of believers might not be thought to have been brought about by human eloquence and learning, but by the power of God, as the Apostle says: “Not in the wisdom of words, lest the cross of Christ should be made of no effect” (I Cor. I). For those were called idiotae who, content with their own language and natural knowledge, were unacquainted with the study of letters. Indeed, the Greeks call their own, ἴδιον. — Commentary on Acts

Bede: But seeing the boldness of Peter and John, and realizing that they were unlettered and ordinary men, they marveled. “Unlettered” is said, not because they were ignorant of letters, but because they were not skilled in the art of grammar. For in Greek, it is more clearly, for this word, “ἀγράμματοι,” that is, unlettered, and “idiotae” are called unskilled. Finally, in the Epistle to the Corinthians, where it is written: “And if unskilled in speech, yet not in knowledge” (2 Cor. XI), for “unskilled” in Greek it is “ἰδιώτης.” — Retractions on Acts

John Chrysostom: “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus.” The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit. — Homily on Acts 10

John Chrysostom: Behold another miracle not less than the former. “And beholding the boldness of Peter and John,” etc. “And they took knowledge of them that they had been with Jesus.” Not without a meaning has the Evangelist set down this passage; but in saying, “they recognized them that they had been with Jesus,” he means, in His Passion: for only these were with Him at that time, and then indeed they had seen them humble, dejected: and this it was that most surprised them: the greatness of the change. For in fact Annas and Caiaphas with their company were there, and these then also had stood by Him, and their boldness now amazed them. “And beholding the boldness.” For not only their words; their very bearing showed it; that they should stand there so intrepidly to be tried in a cause like this, and with uttermost peril impending over them! Not only by their words, but by their gesture also, and their look and voice, and, in short, by everything about them, they manifested the boldness with which they confronted the people. From the things they uttered, they marvelled, perhaps: “that they were unlearned and common men:” for one may be unlearned, yet not a common or private man, and a common man, yet not unlearned. “Having perceived,” it says. Whence? From what they said? Peter does not draw out long speeches, but then by his very manner and method he declares his confidence. “And they recognized them that they had been with Jesus.” Which circumstance made them believe that it was from Him they had learned these things, and that they did all in the character of His disciples. — Homily on Acts 10

Acts 4:14

John Chrysostom: “And beholding the man which was healed standing with them, they could say nothing against it.” Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them. — Homily on Acts 10

John Chrysostom: But not less than the voice of these, the miracle uttered a voice of its own: and that sign itself stopped their mouths. “And beholding the man,” etc. So that they would have been peremptory with them, if the man had not been with them. “We cannot deny it.” So that they would have denied it, if the thing had not been so: if the testimony had not been that of the people in general. — Homily on Acts 10

Acts 4:15

John Chrysostom: “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?” See the difficulty they are in, and how the fear of men again does everything. As in the case of Christ, they were not able to undo what is done, nor to cast it into the shade, but for all their hindering, the Faith did but gain ground the more; so was it now. “What shall we do?” O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? “For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name.” — Homily on Acts 10

John Chrysostom: “But that it spread no further among the people.” And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. “Let us straitly threaten them.” What sayest thou? Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail? — Homily on Acts 10

Acts 4:16

John Chrysostom: For what is really marvelous is this, that though they were held in prison and made answerable to charges, though they were imprisoned and beaten, their enemies were still at a loss and in a quandary, since the very things by which they expected to prevail brought about their own downfall. For neither king nor people, neither ranks of demons nor the devil himself had the power to get the better of the apostles, but all were overcome at a very great disadvantage, seeing everything they had planned against them fall on their own heads. Because of this he also says, “we are more than conquerors.” For this rule of victory was new: to prevail through their adversaries and never be overcome, but go forth to these struggles as masters of the end. — HOMILIES ON Romans 15.37

John Chrysostom: “What shall we do?” O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? “For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.” — Homily on Acts 10

Acts 4:18

Erasmus of Rotterdam: They were not able to keep the dead Jesus in the tomb- and they try to entomb a name, though a name is something that invariably becomes better known after death.

John Chrysostom: “And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus.” See what effrontery is shown by these, and what greatness of mind by the Apostles. — Homily on Acts 10

John Chrysostom: “And they called them, and commanded them,” etc. It had been much better for them to let them go. — Homily on Acts 10

Acts 4:19

Cassiodorus: “But Peter and John answering, said,” etc. Peter and John replied to the priests and the whole council that they ought to obey the Lord’s commandments rather than men’s threats. On account of the people, whom they had rendered favorable by their deed, they were sent away from the council; and, coming to their own company, they informed them of what had happened to them. Then, giving glory to God, they said with a loud voice that which is written in Psalms 2, “Why have the Gentiles raged”, etc. They confirmed that the things that had been written had come to pass in Jerusalem according to God’s counsels, and they asked for a greater grace of preaching and of miracles to be granted to them. After this prayer, they were filled with the Holy Ghost, and were preaching the word of the Lord with unrelenting strength. And all the believers had but one heart and one soul, so that no one among them was afflicted by any want, but those who possessed something gladly gave what would be useful to everyone collectively. — Complexiones on the Acts of the Apostles

Gregory the Dialogist: And again: “Whether it is right in the sight of God to listen to you rather than to God, you judge. For we cannot but speak of what we have seen and heard.” And they went rejoicing from the presence of the council, because they were counted worthy to suffer insults for the name of Jesus. Behold, Peter rejoices in beatings, who before was afraid at mere words. And he who previously feared when questioned by the voice of a servant girl, after the coming of the Holy Spirit, though beaten, tramples down the powers of rulers. — Forty Gospel Homilies, Homily 30

John Chrysostom: “But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people.” The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. — Homily on Acts 10

John Chrysostom: “And Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” When the terror was abated (for that command was tantamount to their being dismissed), then also the Apostles speak more mildly: so far were they from mere bravery: “Whether it be right,” says he: and “We cannot but speak.” “Whether it be right in the sight of God to obey you rather than God.” Here by “God” they mean Christ, for He it was that commanded them. And once more they confirm the fact of His Resurrection. “For we cannot but speak the things we have seen and heard:” so that we are witnesses who have a right to be believed. — Homily on Acts 10

John Chrysostom: Already these as martyrs have borne testimony: set in the battle against all, they said, “We cannot but speak the things we have seen and heard.” If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. For who, I would ask, were the frightened? those who said, “That it spread no further among people,” or these who said, “we cannot but speak the things we have seen and heard?” And these had a delight, a freedom of speech, a joy surpassing all; those a despondency, a shame, a fear; for they feared the people. But these were not afraid of those; on the contrary, while these spake what they would, those did not what they would. Which were in chains and dangers? was it not these last? — Homily on Acts 10

Acts 4:20

Gregory the Dialogist: “Whether it is right in the sight of God to listen to you rather than to God, you judge. For we cannot but speak of what we have seen and heard.” And they went rejoicing from the presence of the council, because they were counted worthy to suffer insults for the name of Jesus. Behold, Peter rejoices in beatings, who before was afraid at mere words. And he who previously feared when questioned by the voice of a servant girl, after the coming of the Holy Spirit, though beaten, tramples down the powers of rulers. — Forty Gospel Homilies, Homily 30

John Chrysostom: For better than all others he knows the nature of things. He knows that fierceness is not quenched by fierceness but by meekness. If you wish to see this in action, read the book of the Acts of the apostles and you will see how often, when the people of the Jews was rebelling and sharpening their teeth, these men, imitating the dove and answering with suitable meekness, released their wrath, quenched their madness and dissolved their impetuosity. For when they said, “We gave you strict orders not to teach in this name,” the disciples, although they were able to work countless miracles, neither said nor did anything harsh but answered with all gentleness, saying, “Whether it is right to listen to you rather than to God, you must judge.” — HOMILIES ON THE GOSPEL OF Matthew 33.3

John Chrysostom: “For we cannot but speak the things we have seen and heard:” so that we are witnesses who have a right to be believed. Already these as martyrs have borne testimony: set in the battle against all, they said, “We cannot but speak the things we have seen and heard.” If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. — Homily on Acts 10

Acts 4:21

Bede: Because all were praising for what had been done. It is better in Greek: “For all were glorifying God for what had been done.” And what in our Codices is added, “for what had happened,” is not in the Greek. Indeed, “glorifying” and “praising” are often interchangeably translated from the same Greek, which is “ἐδόξαζον,” but there is a difference between a deed being praised and God being praised or glorified in the deed. For a deed or word to be praised is to be spread to the knowledge of many by fame, which can also happen with human deeds remarkably done; but for God to be praised or glorified in the deeds of men is specific to Christian piety and humility, with Him commanding and saying: “Let your good deeds shine before others, that they may see your good works and glorify your Father who is in heaven” (Matt. V). — Retractions on Acts

Hugh of Saint-Cher: on account of the people, not on account of God.

John Chrysostom: “So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.” So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. “For My strength,” it is said, “is made perfect in weakness.” — Homily on Acts 10

Acts 4:22

Bede: The man was over forty years old on whom this sign of healing was performed. According to the history, the perfect age of the man is indicated amidst the invincible critics. Allegorically, however, the people of Israel did not only seek the Egyptian impurities in the desert for forty years, despising manna, but even in the promised land, they always limped between the rituals of the Lord and of idols. Or if the number forty signifies the double fullness of the law (for four times ten makes forty), the transgressor of both, like a weak person, lying down, surpasses the forty-like perfection. — Commentary on Acts

Erasmus of Rotterdam: He had been born lame, and he had displayed his debility for so many years as a beggar that no one could say in slander that this deformity was simulated or insignificant.

Irenaeus: They were confounded, therefore, both by this instance of healing (“for the man was above forty years old on whom this miracle of healing took place” — Against Heresies Book III

John Chrysostom: “For the man was above forty years old, on whom this miracle of healing was showed.” — Homily on Acts 10

Acts 4:23

John Chrysostom: Not for their own glory did they tell the tale-how should such be their motive?-but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, “with one accord.” — Homily on Acts 11

John Chrysostom: See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, “How we served the priests!” nor were they ambitious of honor: but, we read, “they came unto their own company.” Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. — Homily on Acts 11

Acts 4:24

Bede: Lord, you who made the heaven and the earth, etc. Hearing the threats of the persecutors, they ask for the confidence to resist through the signs of virtues. — Commentary on Acts

Didymus the Blind: Many of those with heretical views divide the Godhead, saying that the demiurge is one God and the Father of Christ another. From this they go on to divide the Scripture and say that the old covenant is of the demiurge and the new covenant of the Father of Christ. In accordance with their blasphemous view, they say that these gods are in opposition to each other, and their scriptures as well; that those who seek refuge in the Lord are enemies of the demiurge and better people obtain the latter; that people of the demiurge have been accused by Christ and his teaching. The present Scripture passage exposes their impiety by bringing in the apostles. After their release from the plot of the high priests and elders, they went to their friends, that is, to those who shared their faith. Together with them they sent up a hymn of thanks to the Creator of heaven and earth, mentioning that he spoke through the mouth of David (in the Holy Spirit, naturally) what is the second psalm, which begins, “Why do the nations conspire and the peoples plot in vain?” After all this it is clear that the demiurge and the Father of the Savior is the same God and that both covenants are given by him. — CATENA ON THE ACTS OF THE APOSTLES 4.25

Irenaeus: The whole Church, it is then said, when they had heard that, lifted up the voice to God with one accord, and said, “Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is; who, through the Holy Ghost, by the mouth of our father David, Thy servant, hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth, in this city, against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done.” — Against Heresies Book 3.12.5

Irenaeus: These [are the] voices of the church from which every church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit, and called on the God who made heaven and earth and the sea—who was announced by the prophets—and Jesus Christ his Son, whom God anointed and who knew no other [God]. — AGAINST HERESIES 3.12.5

John Chrysostom: It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they “imagine vain things.” — Homily on Acts 11

John Chrysostom: Scripture is wont thus to speak of one as of many. “For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint, both Herod and Pontius Pilate, etc.” Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God. — Homily on Acts 11

John Chrysostom: “And when they heard that,” it is said, “with one accord they lifted up their voice to God, and said:” and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, “Thou, Lord, which knowest the heart of all men, show:” for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; wherefore they begin thus: Lord, “the God that madest heaven and earth, and the sea, and all that in them is.” — Homily on Acts 11

John Chrysostom: That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. “Lord, Thou the God that madest heaven and earth, the sea, and all that in them is.” Observe how they say nothing idle, no old wives’ talk and fables, but speak of His power. Just as Christ Himself said to the Jews, “If I by the Spirit of God do cast out devils: behold the Father also speaks by the Spirit.” — Homily on Acts 11

Origen of Alexandria: Let us, however, touch briefly on the Acts of the Apostles, where Stephen and the apostles direct their prayers to that God “who made heaven and earth” and who “spoke by the mouth of his holy prophets,” calling him “the God of Abraham, Isaac and Jacob,” the God who led his people out of the land of Egypt. These expressions undoubtedly direct our minds to faith in the Creator and implant an affection for him in those who have piously and faithfully accepted this truth in him. — ON FIRST PRINCIPLES 2.4.2

Acts 4:25

Bede: Why did the nations rage and the peoples devise vain things? The prophet does not ask as if he does not know but reproves the madness of the impious in astonishment, those who rose up against the Lord the Savior, although harmed not at all by him, rather assisted by many good deeds. He mentioned nations because of the Roman soldiers, peoples because of the Jews. Hence it is aptly said that the nations raged but the peoples devised vain things against God. For indeed, the leaders of the Jews with diligent meditation plotted how they might deliver the Lord to death; but the soldiers are found to have inflicted nothing upon him, to have laid no traps against him, but merely to have obeyed the governor’s orders in his insult and death. Hence they are also said to rage, driven by an unskilled and disorderly motion; and since rage is properly of wild beasts, they are rightly said to rage who, setting aside reason, were inflamed by bestial fury. However, that the peoples are said to have devised vain things looks back to what is said about the blessed man in the preceding Psalm: “But his will is in the law of the Lord, and in his law, he will meditate day and night” (Psalms 1). For just as he is blessed who spends all his time in meditation on the divine law, so rightly must that people be assigned to perpetual miseries who not only pridefully turn away from meditating on God’s law but also, in insanity, frequently engage in meditation against God himself, the lawgiver and their Lord. — Retractions on Acts

Tertullian: By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us; “and this indeed (they did) after that “the heathen raged, and the people imagined vain devices; “after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.” What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. — Against Marcion Book III

Acts 4:26

Bede: The kings of the earth have taken their stand, and the rulers have gathered together against the Lord and against His Christ. It speaks of the leaders of the Jews and Pilate himself; but it mentions kings in the plural because of Herod the tetrarch, as the subsequent words of the apostles testify. Although it can be rightly interpreted by the plural appellation of kings to refer to Herod the tetrarch who consented with Pilate in the Lord’s death, as well as that one of the same name and malice who, after the Lord’s birth, killed the children in Bethlehem. Even though they did not live at the same time, with the same hatred and wickedness of mind, they took their stand and gathered together with the leaders of the Jews against the Lord. It is also noteworthy that the clauses of these verses are such that the first takes the closing phrase from the second, which says “against the Lord and against His Christ,” and the second takes the introductory adverb “why” from the first, so that the position of each is complete: Why did the nations rage, and the people devise futile things against the Lord and against His Christ? Why did the kings of the earth take their stand, and the rulers gather together as one, against the Lord and against His Christ? He says “kings of the earth” to distinguish them from those for whom, while they are pilgrims on earth, the kingdom is preserved in heaven. — Retractions on Acts

Acts 4:27

Augustine of Hippo: For Christ took his name from chrism, that is, from annointing.

Bede: Against your holy servant Jesus, whom you anointed. They interpret the name of Christ, about whom it was said: “And against His Christ” (Psalm II), according to the word. For Christ received his name from chrism, that is, from anointing. According to what is said: “God, your God, has anointed you with the oil of gladness” (Psalms 45:7), that is, with the Holy Spirit. — Commentary on Acts

John Chrysostom: Not they had power to do this: but Thou didst it all, Thou that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. “For to do whatever Thy hand,” etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things Thou wouldest. — Homily on Acts 11

John Chrysostom: “For to do whatsoever Thy hand and Thy purpose determined before to be done.” What means, “Thy hand?” Here he seems to me to denote one and the same thing by power and purpose, meaning that for Thee it is enough but to will: for it is not by power that one determines. “Whatsoever Thy hand,” etc. i.e. Whatsoever Thou didst ordain: either this is the meaning, or, that by His hand He did effect. — Homily on Acts 11

Oecumenius: The hand and the counsel mean the same thing: for where there is power, there is no need of counsel.

Tertullian: But we learn no such fact from the Acts of the Apostles in that ejaculation of the Church to God, “Of a truth, Lord, against Thy Holy Child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together.” These then testified both that Jesus was the Son of God, and that being the Son, He was anointed by the Father. — Against Praxeas

Tertullian: Whence Aaron is called “Christ,” from the “chrism,” which is “the unction; “which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.” Thus, too, in our case, the unction runs carnally, (i.e. on the body, ) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. — On Baptism

Acts 4:28

Leo the Great: Did then the wickedness of Christ’s persecutors spring from God’s plan, and was that unsurpassable crime prefaced and set in motion by the hand of God? Clearly we must not think this of the highest Justice: that which was fore-known in respect of the Jews’ malice is far different, indeed quite contrary to what was ordained in respect of Christ’s Passion. Their desire to slay Him did not proceed from the same source as His to die: nor were their atrocious crime and the Redeemer’s endurance the offspring of One Spirit. The Lord did not incite but permit those madmen’s naughty hands: nor in His foreknowledge of what must be accomplished did He compel its accomplishment, even though it was in order to its accomplishment that He had taken flesh. — Sermon LXVII. (on the Passion, XVI.: Delivered on the Sunday.)

Acts 4:29

John Chrysostom: Observe their largeness of mind. These are not words of imprecation. In saying, “their threatenings,” they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, “Crush them, cast them down;” but what? “And grant unto Thy servants, that with all boldness they may speak Thy word.” Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. — Homily on Acts 11

John Chrysostom: “And now, Lord, regard their threatenings.” As at that time, it is said, they “imagined vain things,” so “now,” grant that their imaginations may be in vain: i.e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching’s sake. For they do not say, “and deliver us out of dangers;” but what? “And grant unto Thy servants, that with all boldness they may speak Thy word.” Thou Who didst bring to pass the former designs, bring these also to accomplishment. Observe, how they affirm God to be the Author of their confidence; and how they ask all for God’s sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed. — Homily on Acts 11

Acts 4:30

Bede: In that you stretch out your hand, healings and signs and wonders are done through the name of your holy Child Jesus. In Greek, it is rendered as “through the name of your holy Boy Jesus,” which seems to align more with the apostles’ wishes, who strove in every way to make it known that the man whom the Jews crucified, through the signs of miracles becoming evident by his name, having been taken up into heaven, should be recognized as the Son of God. — Retractions on Acts

John Chrysostom: “By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus.” If in that Name the mighty deeds are wrought, great will be the boldness. — Homily on Acts 11

John Chrysostom: But they pray that signs may be wrought “by stretching forth Thy hand to heal, and that signs and wonders may be done:” for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. — Homily on Acts 11

Acts 4:31

Arator: The power of the apostles’ words, which made those created from earth have faith, altered and set in motion the ground; but as to the fact that the one place leaped and was shaken more [than others], Scripture announced that beautiful [are the] feet that bring peace; therefore the joyful earth was moved under the tread of them [the apostles] to whom peace was given by the word of the holy Master. Transported through them, it has gone out into all lands with its swift favor. — ON THE ACTS OF THE APOSTLES 1

Bede: And when they had prayed, the place in which they were gathered was shaken. Those who sought the strength of firm hearts against the deceit of the enemy received the sign of their prayer being heard through the earthquake, so that they might understand that the earthly hearts were to yield to them. When the Holy Spirit came upon them, even the earth itself was struck with fear. Although it might be understood as the joyful fear of those who, by believing, were to be subjected to the apostles, and who, with their earthly heaviness shaken off, learned to rise with Christ and seek heavenly things. — Commentary on Acts

Bede: And they spoke the word of God with confidence. In the Greek it is added: To everyone willing to believe. Also, in the following reading, when it was said: And the multitude of those who believed were of one heart and one soul, here too in the Greek manuscripts, which our Codices do not have, it is added: And there was no division among them. And then, which is also contained in our Codices in a subdued manner: Nor did anyone say that what they possessed was their own. Blessed Cyprian also placed this sentiment in the third book of Testimonies, saying: “But the crowd of those who believed were of one heart and soul; nor was there any distinction among them, nor did anyone consider any of their possessions to be their own.” This passage fits well and coheres aptly with what was said above, since those who received the Holy Spirit on the holy day of Pentecost, though all were Galileans, spoke in the tongues of all who were present from different parts of the world, both Jews and proselytes. For there indeed, through the uniting of different languages, it was beautifully foreshadowed that the holy Church, by the gift of the same Spirit, would have one heart and soul among the different nations and languages across the world. For it is not for all believers to speak in all tongues, but the unity of different tongues in the faith of Christ was a sign, because there is one Lord, one faith, one baptism, one God and Father of all (Eph. IV). — Retractions on Acts

Irenaeus: For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness” — Against Heresies Book III

John Chrysostom: “And when they had prayed, the place was shaken where they were assembled together.” This was the proof that they were heard, and of His visitation. “And they were all filled with the Holy Ghost.” What means, “They were filled?” It means, They were inflamed; and the Gift burned up within them. “And they spake the word of God with boldness.” — Homily on Acts 11

John Chrysostom: “For when they had prayed,” it is said, “the place was shaken.” And wherefore this was done, hear from the prophet, when he says, “He looketh on the earth, and maketh it to tremble.” For by this He made it manifest that He is present to their prayers. And again, another prophet saith, “The earth was shaken, and did tremble at the presence of the Lord.” And God did this, both to make it more awful, and to lead them on to a courageous trust. “And they were all filled with the Holy Ghost, and they spake the word of God with boldness.” They gained increased boldness. As it was the beginning of their work, and they had besought a sensible sign for their persuasion-but after this we nowhere find the like happening-therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance that they sought: but that they might not be put to shame, but that they might speak with boldness. — Homily on Acts 11

John Chrysostom: “The place was shaken,” and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, “Then there shall be famines, and pestilences, and earthquakes in divers places.” But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are “filled with the Holy Ghost.” — Homily on Acts 11

Acts 4:32

Augustine of Hippo: If love made one soul of so many souls and one heart of so many hearts, how great must be the love between the Father and the Son! Surely it must be greater than that between those people who had one heart. If, then, the heart of many brothers was one by charity, if the soul of many sisters was one by charity, would you say that God the Father and God the Son are two? If they are two Gods, there is not the highest charity between them. For if love is here so great as to make your soul and your friend’s soul one soul, how can it be, then, that the Father and the Son are not one God? Let true faith banish the thought. In short, understand from this how excellent that love is: the souls of many people are many, and if they love one another, it is one soul; still, in the case of people, they may be called many souls, because the union is not so strong. But there it is right for you to say one God; two or three Gods it is not right for you to say. From this, the supreme and surpassing excellence of love is shown to you to be such that a greater cannot be. — TRACTATES ON THE GOSPEL OF John 14.9

Augustine of Hippo: For … the love that God puts in people makes one heart of many hearts and makes the many souls of people into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, “They had one soul and one heart toward God.” If, therefore, my soul and your soul become one soul, when we think the same thing and love one another, how much more must God the Father and God the Son be one God in the fountain of love! — TRACTATES ON THE GOSPEL OF John 18.4

Basil of Caesarea: The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up. Moreover, giving careful heed to all things as the Lord’s, he should not overlook any of the things that are being thrown aside and disregarded, should this be the case. No Christian should think of himself as his own master, but each should rather so think and act as though given by God to be slave to his fellow brothers and sisters. But “every person in his own order.” — LETTER 22.1

Basil of Caesarea: For he said that experience was needed in order to distinguish between cases of genuine need and of mere greedy begging. For whoever gives to the afflicted gives to the Lord and from the Lord shall have his reward; but he who gives to every vagabond casts to a dog, a nuisance indeed from his importunity but deserving no pity on the ground of need. — LETTER 150.3

Bede: And the multitude of believers was of one heart and one soul. Those who had completely abandoned the world did not boast of their noble lineage, preferring one another, but being as if born from the womb of one and the same mother, the Church, all rejoiced in the same love of brotherhood. — Commentary on Acts

Bede: But they had all things in common. In Latin, “common” is said as “communia,” which in Greek is called κοινὰ, from which it is understood that the perfect servants of God are called κοινοβίται in Greek, that is, those living in common, and their communal dwellings are called κοινόβια; for in their language, βίον is understood to mean life, not that life which is contrary to death, but the way of life someone leads in their conversation, whether in the military, or in agriculture, or in any honorable or dishonorable art, whether one is a monk, layperson, or cleric. However, the life by which we are distinguished from the dead is called ζωὴ by the Greeks. Therefore, those who live in such a way that all things are common to them in the Lord are rightly called κοινοβῖται, a name composed from two words. This life is certainly so much happier than other ways of living in this world, as it imitates the state of the future world even in the present, where all good things are common to the blessed, who see His glory from whom all good things come; and because there the highest grace of peace and security reigns, the city in which this way of life was first typified was rightly called Jerusalem, that is, the Vision of Peace. Hence, the distance of things and places is noteworthy, seeing that in the work of the prideful tower, the language and mind of the human race, when they were one, were deservedly scattered due to iniquity, so that although people spoke all languages there, no one could understand the will or words of their neighbor. However, in Jerusalem, the same languages were united by the merit of humility, and there was one language, one will, and one soul among all. This indeed continues to this day throughout the whole world, while the elect serve the Lord with one and undivided heart and intention amidst the manifold division of languages; but indeed the reprobates all serve the devil in such a way that the same service is carried out with mutual conflict and contention, because of which their city is rightly called Babylon, that is, confusion. — Retractions on Acts

Cyprian: For,-which the more induced and constrained me to write this letter to you,-you ought to know (since the Lord has condescended to show and to reveal it) that it was said in a vision, “Ask, and ye shall obtain.” Then, afterwards, that the attending people were bidden to pray for certain persons pointed out to them, but that in their petitions there were dissonant voices, and wills disagreeing, and that this excessively displeased Him who had said, “Ask, and ye shall obtain,” because the disagreement of the people was out of harmony, and there was not a consent of the brethren one and simple, and a united concord; since it is written, “God who maketh men to be of one mind in a house; " and we read in the Acts of the Apostles, “And the multitude of them that believed were of one heart and of one soul.” And the Lord has bidden us with His own voice, saying, “This is my command, that ye love one another.” And again, “I say unto you, that if two of you shall agree on earth as touching anything that you shall ask, it shall be done for you of my Father which is in heaven.” But if two of one mind can do so much, what might be effected if the unanimity prevailed among all? But if, according to the peace which our Lord gave us, there were agreement among all brethren, we should before this have obtained from the divine mercy what we seek; nor should we be wavering so long in this peril of our salvation and our faith. Yes, truly, and these evils would not have come upon the brethren, if the brotherhood had been animated with one spirit. — Epistle VII

Cyprian: Let us consider, beloved brethren, what the congregation of believers did in the time of the apostles, when at the first beginnings the mind flourished with greater virtues, when the faith of believers burned with a warmth of faith as yet new. Then they sold houses and farms, and gladly and liberally presented to the apostles the proceeds to be dispensed to the poor; selling and alienating their earthly estate, they transferred their lands thither where they might receive the fruits of an eternal possession, and there prepared homes where they might begin an eternal habitation. Such, then, was the abundance in labours, as was the agreement in love, as we read in the Acts of the Apostles: “And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.” This is truly to become sons of God by spiritual birth; this is to imitate by the heavenly law the equity of God the Father. For whatever is of God is common in our use; nor is any one excluded from His benefits and His gifts, so as to prevent the whole human race from enjoying equally the divine goodness and liberality. Thus the day equally enlightens, the sun gives radiance, the rain moistens, the wind blows, and the sleep is one to those that sleep, and the splendour of the stars and of the moon is common. In which example of equality, he who, as a possessor in the earth, shares his returns and his fruits with the fraternity, while he is common and just in his gratuitous bounties, is an imitator of God the Father. — Treatise VIII On Works and Alms

Cyprian: That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: “Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: “Peace I leave with you, my peace I give unto you.” Also in the same place: “This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends.” Also in the same place: “Blessed are the peacemakers, for they shall be called the sons of God.” Also in the same place: “Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them.” Of this same thing in the first Epistle to the Corinthians: “And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: “And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail.” Of this same thing to the Galatians: “Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another.” Of this same thing in the Epistle of John: “In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him.” Also in the same place: “If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: “But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them.” Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar.” Also in the Epistle of John: “God is love l and he that dwelleth in love dwelleth in God, and God in him.” Also in the same place: “He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now.” — Treatise XII. Three Books of Testimonies Against the Jews.

Cyprian: “Blessed,” says He, “are the peacemakers; for they shall be called the sons of God.” [Matthew 5:9] It behooves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity.

This unanimity formerly prevailed among the apostles; and thus the new assembly of believers, keeping the Lord’s commandments, maintained its charity. Divine Scripture proves this, when it says, “But the multitude of them which believed were of one heart and of one soul.” [Acts 4:32] And again: “These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren.” [Acts 1:14] And thus they prayed with effectual prayers; thus they were able with confidence to obtain whatever they asked from the Lord’s mercy. — Treatise 1, Sections 24-25

Didache: Thou shalt not turn away from him that is in want, but thou shalt share all things with thy brother, and shalt not say that they are thine own; for if ye are partakers in that which is immortal, how much more in things which are mortal? — The Didache, Chapter 4

Fabian of Rome: Besides, as you read in the Acts of the Apostles, “There was at that time among them that believed one heart and one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.”

Fulgentius of Ruspe: Hence it is that any creatures, that is, of the same nature, can be separated from one another because each one individually cannot be everywhere in its entirety; for when, through the grace of faith it happens that they have “one heart and soul of the multitude of believers,” still in their persons they can be separated by being in different places even though they are not separated by the affection of the heart; and some of the faithful can become unbelievers and be severed from the fellowship of that one soul. — LETTER 14.5

John Chrysostom: Thus they had all things and had nothing: for “they said that none of the things which they possessed was their own”; therefore all things were theirs. For he that considers all things to be common will not only use his own but also the things of others as if they belonged to him. But whoever divides things up and sets himself as master over only his own things will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house nor table nor garment to spare, but for God’s sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that has nothing possesses the things of all. But whoever has some things will not be master even of these. For first, no one will give to him who has possessions; and, second, his property shall belong to robbers and thieves and informers and changing events and be anybody’s rather than his. — HOMILIES ON 1 CORINTHIANS 15.14

John Chrysostom: And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. “And earnest prayer” (it is said) was “made by” the people. “As the manner of some is.” Here he not only exhorted but also blamed [them].“And let us consider one another,” he says, “to provoke to love and to good works.” He knew that this also arises from “gathering together.” For as “iron sharpens iron,” so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not to emulation (he says), but “to the sharpening of love.” What is “to the sharpening of love”? To the loving and being loved more. “And of good works,” that so they might acquire zeal. For if doing has greater force for instruction than speaking, you also have in your number many teachers who effect this by their deeds. — ON THE EPISTLE TO THE Hebrews 19.3

John Chrysostom: Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, “Silver and gold have I none”; and again, that “they were all together.” But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest. — Homily on Acts 11

John Chrysostom: Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: “They were all of one heart and of one soul.” Behold, heart and soul are what make the “together.” “Neither said any of them that aught of the things which he possessed was his own; but they had all things common.” — Homily on Acts 11

John Chrysostom: Great, you perceive, is the virtue of this thing, seeing their was need of this grace even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: “Neither said any of them that aught of the things he possessed was his own,” “but they had all things common.” For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. — Homily on Acts 11

Leo the Great: Of this high-souled humility the Apostles first, after the Lord, have given us example, who, leaving all that they had without difference at the voice of the heavenly Master, were turned by a ready change from the catching of fish to be fishers of men, and made many like themselves through the imitation of their faith, when with those first-begotten sons of the Church, “the heart of all was one, and the spirit one, of those that believed”: for they, putting away the whole of their things and possessions, enriched themselves with eternal goods, through the most devoted poverty, and in accordance with the Apostles’ preaching rejoiced to have nothing of the world and possess all things with Christ. — Sermon XCV. A Homily on the Beatitudes, St. Matt. V. 1-9.

Acts 4:33

Arator: Generous one, you do not do these things as a seller of property, but, ambitious one, as one who wishes to keep his privileges, and you abandon for a short time what you desire to be yours forever. Thus, to scatter the fields was [really] the desire not to be in need; for of what advantage is property that perishes even though it is guarded? Whoever loses it has it to greater advantage laid up in the citadel of heaven. Seek there, creditor, the wealth of greater interest and lay up treasures where they can suffer no loss; there no misfortune wears away perpetual wealth; you will possess everlastingly what you cause the Lord to owe. — ON THE ACTS OF THE APOSTLES 1

Bede: And with great power the apostles bore witness to the resurrection of Jesus Christ our Lord. It distinguishes the order of teachers and the attentive listeners. For the multitude of believers, having despised their possessions, were bound together by the bond of charity. The apostles, shining with powers, revealed all the mysteries of Christ. — Commentary on Acts

Irenaeus: The whole Church, it is then said, “when they had heard that, lifted up the voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is; who, through the Holy Ghost, by the mouth of our father David, Thy servant, hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth, in this city, against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done.” These are the voices of the Church from which every Church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit. Wherefore God, the Maker of all things, heard them. For it is said, “The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness” to every one that was willing to believe. “And with great power,” it is added, “gave the apostles witness of the resurrection of the Lord Jesus,” saying to them, “The God of our fathers raised up Jesus, whom ye seized and slew, hanging Him upon a beam of wood: Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins.” — Against Heresies Book 3

John Chrysostom: “And with great power the Apostles rendered their testimony of the resurrection.” The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. “And great grace was upon them all.” — Homily on Acts 11

John Chrysostom: “And with great power gave the Apostles witness,” etc. Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul saith, “And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power.” And it is not merely, With power, but, “With great power.” — Homily on Acts 11

Acts 4:34

John Chrysostom: “Neither was there any among them that lacked.” Their feeling was just as if they were under the paternal roof, all for awhile sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property. — Homily on Acts 11

John Chrysostom: “For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles’ feet; and distribution was made unto every man according as he had need.” A great mark of honor this, that “they laid them at 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. This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. — Homily on Acts 11

John Chrysostom: “And great grace,” it says, “was upon them all; for neither was there any among them that lacked.” This is why the grace was upon them all, for that “there was none that lacked:” that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. “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. — Homily on Acts 11

John Chrysostom: If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. — Homily on Acts 11

John Chrysostom: How much gold think you would be collected? For my part, I conjecture-for of course it is not possible to speak exactly-that supposing all here, men and women, to empty out their whole property, lands, possessions, houses,-for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they set at liberty,-perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of juga is our city rated? How many of the population shall we say are Christians? shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands of pounds of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. — Homily on Acts 11

John Chrysostom: But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute? — Homily on Acts 11

John Chrysostom: But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? by taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? was ever any of them not provided for with plenty of everything? — Homily on Acts 11

Tertullian: If we cannot serve God and mammon, can we be redeemed both by God and by mammon? For who will serve mammon more than the man whom mammon has ransomed? Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet, there being, without a doubt, many of the rich among those who believed-men, and also women, who were wont, too, to minister to their comfort. — On Flight in Persecution

Acts 4:35

Erasmus of Rotterdam: Moreover, the candor of those who brought the profit from the sale of their possessions was matched by the honesty of those who distributed it. Trustworthiness in money-managers is rare. Here distribution was made without respect of persons according to the need of each.

Jerome: Then, as you know, believers sold their possessions and brought the prices of them and laid them down at the apostles’ feet: a symbolic act designed to show that people must trample on covetousness. — LETTER 71.4

Acts 4:36

Bede: Joseph, who was also called Barnabas by the apostles. I think this Barnabas is the same who later is read to be ordained as an apostle to the Gentiles with Paul. Hence, because he was a Cypriot by birth, after separating from Paul, he returned to his native island. Although some think he was a companion of Paul rather than the one who was established by lot with Matthias in the apostleship, they overlook the fact that, according to the more correct manuscripts, this Barnabas should be called Barsabas with a changed letter, and in the Book of Hebrew Names, this Barnabas is interpreted as the son of consolation, but the other as the son of quiet. — Commentary on Acts

Bede: Which means the Son of Consolation. Wherever the sacred Scriptures place the names of things or persons together with an interpretation, it undoubtedly signifies a more sacred meaning in those. He is rightly called the son of consolation, who, despising present things, is consoled by the hope of future things. For the Holy Spirit is therefore also called Paraclete because He grants consolation, that is, the joy of heavenly things, through the inner infusion of His gift to those who have pressure in the world. Similarly, blessed Peter is called Bar Jona, that is, the son of the dove, because of the same grace of the Spirit. — Commentary on Acts

Bede: Joseph, who was surnamed Barnabas by the apostles, which is interpreted as the son of consolation, a Levite of Cyprian origin, having land, sold it, etc. It is remarkable how this Barnabas, who was later ordained an apostle of the Gentiles with Paul, and after a long companionship with him, returned to Cyprus, where he was born, to preach again, Eusebius, in the Ecclesiastical History, considers him to be among the seventy disciples of the Lord Savior, while it is clearly written by blessed Luke that he came to the discipleship of the apostles after the Lord’s ascension; unless perhaps it is to be thought that he first followed the discipleship of Christ in such a way that he had not yet renounced all that he possessed. Whether this was in keeping with evangelical doctrine, anyone can easily see. — Retractions on Acts

Cassiodorus: “And Joseph, who, by the apostles, was surnamed Barnabas,” etc. Here are given examples of faithful and of deceitful people: Joseph, who was surnamed Barnabas, went away unhurt, because he brought the entire price; Ananias, on the other hand, and his wife Saphira, who kept back by fraud the price of the land they had sold, were cursed, and gave up their unfortunate souls in front of everyone; and the same people carried out the husband and later his lifeless wife. After this event, everyone’s fear and faith increased, and the apostles’ preaching kept intensifying. None of their opponents dared to join them, since the people’s favor towards them kept growing, when sick people were cured by a word from the apostles and by Peter’s shadow as he passed by. Not only the people of that city, but also people from neighboring cities would try this with growing faith. — Complexiones on the Acts of the Apostles

Erasmus of Rotterdam: Joseph, to whom the apostles gave the surname Barnabas, which in Aramaic means ‘son of consolation

Hippolytus of Rome: This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, “Rulers have taken counsel together against the Lord,” and so forth. And of this conspiracy the Spirit prophesied, saying, “Let not my soul contend,” desiring to draw them off, if possible, so that that future crime might not happen through them. “They slew men, and houghed the bull; “by the “strong bull” he means Christ. And “they houghed,” since, when He was suspended on the tree, they pierced through His sinews. Again, “in their anger they houghed a bull.” And mark the nicety of the expression: for “they slew men, and houghed a bull.” For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.” But this people of the Jews dared to boast of houghing the bull: “Our hands shed this.” For this is nothing different, I think, from the word of folly: “His blood” (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers. — Hippolytus - Exegetical Fragments

Jerome: Barnabas means, ‘Son of a prophet’, or ‘son of one coming’, or, as many think, son of consolation. All the derivations, as ‘Bar’ (son of) either ‘Nabi’ (a prophet), or a derivative from ‘Bo’ (to come) or from ‘Bee’ (to console), as by the Syriac interpreter it is also rendered, ‘Son of consolation.’ — Book on Hebrew Names, On the Acts of the Apostles, B

Acts 4:37

Bede: And he brought the price and laid it at the feet of the apostles. About this, Arator says: They prove that they should be deprived, what they avoid touching and teach that gold should be trampled, placed under the feet. From which earthly cares come to the hearts, similarly scattered on the ground. — Commentary on Acts

Erasmus of Rotterdam: He was an example to many to imitate evangelical generosity, for since he had an estate in Cyprus, he sold it, brought the money, and laid it at the apostles’ feet as though it were a trifle, to be treated with disdain.