The Church Fathers on this verse

Acts 4:19Meaning & Commentary from the Church Fathers

But Peter and John answering, said to them: If it be just, in the sight of God, to hear you rather than God, judge ye.

Douay-Rheims

ο δε πετρος και ιωαννης αποκριθεντες προς αυτους ειπον ει δικαιον εστιν ενωπιον του θεου υμων ακουειν μαλλον η του θεου κρινατε

Greek (Byzantine text)

The Church Fathers on this verse

7 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Here they name God instead of Christ. Do you see how what Christ said to them was now fulfilled? "Behold, I send you out as sheep in the midst of wolves." "Therefore do not fear" (Mt 10:16, 31).

Gregory the Elder of Nazianzus

4th centuryChurch Father

Honorable governor! In all our affairs we have one Judge and King, against whom men now rise up. He will also judge us now for the ordination which we performed lawfully and according to His will. It is very easy for you, if you wish, to do us violence in some other matter. But no one will take from us the right to defend a matter accomplished by us lawfully and justly, unless you issue another law forbidding us to dispose even of our own affairs.

Theodor the Studite

8th centuryChurch Father

The imperial command began to be proclaimed throughout the city by the Greek prefect: no one should dare interpret the faith or start disputes about it, but all should follow the will of the king. This also reached the hearing of Saint Theodore. He said to those who reported it: “Whether it is right to listen to you rather than to God, judge.” It is better to have one’s tongue cut out than to be silent and not defend the true faith when men attempt to distort it. From that time he began fearlessly to teach all and to persuade them to hold firmly to the right faith handed down by the Fathers. He summoned some to himself, went himself to others, and wrote letters to still others. He often went also to the Patriarch, both to be mutually comforted by the common faith and to encourage him to endure the coming sorrows and persecutions with good courage.

Alexander Gorsky

19th centuryChurch Father

It goes without saying that this prohibition and threat had no effect on the apostles. They returned home after they had experienced the first persecution for the name of Christ. They had also seen the first experience of the help of the Holy Spirit. Jesus Christ had foretold that it would not be they who spoke at the trial, but the Holy Spirit. Therefore they made it their first task to pray to God that He would continue His help to them. They asked for signs and wonders for the conversion of unbelievers. And when they received a new sign in confirmation of God’s good pleasure, the place where they prayed was shaken. Then they preached the gospel with still greater boldness.

Bogolepow D.P.

19th centuryChurch Father

The courage and resolute, firm assurance with which the apostles presented their testimony concerning Christ made such an impression on the judges that they were amazed. At first they did not know what to say. Their astonishment increased when they noticed that the accused were unlettered and simple men. Among such men the teachers of the people were not accustomed to meet opposition. Looking attentively at the accused and pondering what this might mean, they at last remembered that these very persons belonged, with others, to the close circle of Christ’s disciples. This supposition probably revealed the whole matter to them in its true form. Naturally, their malice against the name of Jesus now boiled up again with still greater force.

Read more (318 words)

But the healed man, who was there with the apostles, stood as silent and irrefutable confirmation of the truth of the apostolic testimony. Then, having sent the accused out, they conferred about how to proceed. The opponents of Christ openly confessed among themselves that the truth was on the side of the accused. Nevertheless, after calling the apostles back, they strictly forbade them to speak or teach in the name of Jesus. But the apostles answered: “Judge whether it is right before God to listen to you rather than to God. We cannot but speak of what we have seen and heard” (vv. 19-20). The apostles had received directly from Christ Himself the appointment to be His witnesses throughout the whole world, and first of all in Jerusalem. Yet Christ Himself had once said: “The scribes and the Pharisees sit on Moses’ seat. Therefore whatever they tell you to observe, observe and do” (Mt 23:2-3). Therefore the apostles had to show obedience to the Sanhedrin as guardian of this order. They owed this not only according to their former purely Jewish concepts and beliefs. They owed it also on the basis of the Lord’s teaching that, even with the opening of the New Testament, the Old Testament order of things would continue for a time. Thus two duties were demanded of the apostles at the same time. These duties stood in such a relation to one another that, by fulfilling one, they violated the other. Yet the apostles did not deliberate over how to escape this difficulty. Calmly and firmly they declared that in this case they could not be obedient. They had to fulfill a higher commandment, the commandment of God Himself. On the other hand, their own conscience did not permit them to be silent. It did not permit them to conceal the truth concerning that of which they were firmly and unquestionably convinced by experience.

Michail (Lusin)

19th centuryChurch Father

"They said to them in answer," and so forth: with astonishing courage and boldness Peter and John answer the members of the Sanhedrin to their threats and prohibitions. They appeal to the judgment of the Sanhedrin's own conscience: would they, the Apostles, act justly if they obeyed them, the members of the Sanhedrin, rather than God, who commanded them to preach the salvation of the world in Christ Jesus?

Nikanor (Kamenski)

19th centuryChurch Father

The apostles’ answer to the decree of the Sanhedrin is as firm as it is reasonable. It bears witness to their complete devotion to God, and also to the work of preaching Christ. Having become moral judges of the members of the Sanhedrin, the apostles now appeal to their understanding. They ask them to judge for the apostles whom they ought to obey more, them or God. They had spoken with complete clarity about acting in His name. But the members of the Sanhedrin could no longer reason, much less openly express their judgments. Therefore the apostles say that they cannot but speak of what they had witnessed. “The conviction gained by experience among men pure in heart and enlightened in faith always acts decisively.

Read more (229 words)

Truth becomes for them a holy thing, which no power can compel them to renounce. So also the apostles did not yield a single step before threats. With resolute firmness they answered that they could not but speak of what they had seen and heard. They acted by the command of God. Therefore the command of the Sanhedrin meant nothing in comparison with God’s.” “Eyewitnesses, according to the principles of human knowledge, are the first reliable witnesses of truth. In this respect no field of human knowledge has witnesses like these. The fact that about nineteen centuries have passed since that time has in no way diminished the force of their testimony. Consequently, the evident truth to which they testified has not been diminished. If men fall away into unbelief, and today very many fall away, they do so for no other reason than lack of sound judgment. They do not wish to examine matters, and they are carried away by phantoms. To these phantoms the flattery of a corrupt heart readily gives a certain appearance of probability. Poor souls! They perish while imagining that at last they have found an ancient path. They especially rejoice that they were the first to enter that track and became leading guides for others. But there is little joy in sitting on the seat of destroyers” (Bishop Theophan, in Domestic Conversation, 1871).

Cross references

Passages read together with this verse.

The original text

Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. Ὁ
    ho
    the
    G3588 · ὁ
  2. δὲ
    de
    but
    G1161 · δέ
  3. Πέτρος
    petros
    Peter
    G4074 · Πέτρος
  4. καὶ
    kai
    and
    G2532 · καί
  5. Ἰωάννης
    iōannēs
    John
    G2491 · Ἰωάννης
  6. ἀποκριθέντες
    apokrithentes
    I answer
    G611 · ἀποκρίνω
  7. εἶπον
    eipon
    to say
    G2036 · ἔπω, ἐρῶ, εἶπον
  8. πρὸς
    pros
    to
    G4314 · πρός
  9. αὐτούς
    autous
    he
    G846 · αὐτός
  10. Εἰ
    ei
    if
    G1487 · εἰ
  11. δίκαιόν
    dikaion
    just
    G1342 · δίκαιος
  12. ἐστιν
    estin
    I am
    G1510 · εἰμί
  13. ἐνώπιον
    enōpion
    before the face of
    G1799 · ἐνώπιον
  14. τοῦ
    tou
    the
    G3588 · ὁ
  15. Θεοῦ
    theou
    God
    G2316 · θεός
  16. ὑμῶν
    hymōn
    you
    G4771 · σύ
  17. ἀκούειν
    akouein
    I hear
    G191 · ἀκούω
  18. μᾶλλον
    mallon
    more
    G3123 · μᾶλλον
  19. ἢ
    ē
    or
    G2228 · ἤ
  20. τοῦ
    tou
    the
    G3588 · ὁ
  21. Θεοῦ
    theou
    God
    G2316 · θεός
  22. κρίνατε
    krinate
    I judge
    G2919 · κρίνω