John Chrysostom — Commentary on Scripture

And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

But, besides, he wishes to show that the Prophets did predict the same things. "Hear ye Him," he says; and not this alone, but he adds, "And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people." When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, "Moses also says the same thing."

Acts 3:24

Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

"Yea, and all the prophets," etc.: all this is calculated to attract. "Yea, and all the prophets," says the Apostle. "from Samuel." He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest.

Acts 3:25 · 3 passages

Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

"Ye," he says, "are the children of the Prophets, and of the covenant which God made." "Children of the covenant;" that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God.

Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): "Ye are the children of the prophets and of the covenant:" i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon.

"Ye are the children of the prophets": so that to you they spake, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. "Ye are the children," he says, "of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, 'And in thy seed shall all the kindreds of the earth be blessed.'"

Acts 3:26 · 4 passages

Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

"Having raised up": again, the Resurrection. "In turning away," he says, "every one of you from his iniquities." In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes forthwith also blessed; he is simply released from his sins.

"Unto you first," he continues, "God having raised up His Son Jesus, sent Him." He does not say simply, "Unto you He sent His Son," but also, after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, "To bless you." For if He is your Brother, and blesses you, the affair is a promise. "Unto you first." That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For you are not to feel like castaways.

"Unto you first," he continues, "God having raised up His Son sent Him." "To others indeed also, but to you first who crucified Him." "To bless you," he adds, "in turning away every one of you from his iniquities."

Having said this, with reason he is now able to say, "Unto you God sent his Son Jesus to bless you." He says not, To save you, but what is greater; that the crucified Jesus blessed His crucifiers. Let us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us.

Acts 4:1

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,

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 indi…

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.

Acts 4:2 · 2 passages

Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

"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.

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.

Acts 4:3 · 2 passages

And they laid hands on them, and put them in hold unto the next day: for it was now eventide.

"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.

"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.

Acts 4:4 · 2 passages

Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

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!

"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.

Acts 4:5-6 · 2 passages

And it came to pass on the morrow, that their rulers, and elders, and scribes,

"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!

"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.

Acts 4:7 · 2 passages

And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

"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.

"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?"