Homilies on the Acts of the Apostles 12

Now Joseph, who was surnamed Barnabas by the apostles (which is, being interpreted, son of consolation), a Levite,

a Cypriot by birth, having a field of his own, sold it and brought the money and laid it at the feet of the apostles.

He is about to relate next the affair concerning Ananias and Sapphira, and wishing to show that the man had sinned most grievously, he first makes mention of the one who acted rightly;

that although so great a multitude was doing these things, amid so much grace, so many signs, he was not amended by any of these, but once for all, blinded by the love of money, drew down that destruction upon his own head.

Thus he spoke, showing that this was the only thing he possessed;

having sold it, he brought the money and laid it at the feet of the apostles.

But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it;

and bringing a certain portion, he laid it at the feet of the apostles.

The dreadful thing is that the sin was committed with deliberate agreement, and no one else knew what had happened.

Whence did it come upon this wretched and miserable man to do this? And Peter said,

Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? See how now too a great sign has come to pass, and far greater than that former one.

While it remained, did it not remain yours? and after it was sold, was it not in your own power? That is to say: Was there any necessity or compulsion? Did we drag you against your will? Why is it that you have conceived this thing in your heart? You have not lied to men, but to God.

And Ananias, hearing these words, fell down and gave up the ghost.

Do you see whence this sign is the greater? From the slaying, from the knowing of the things in the mind, and of the things done in secret.

And great fear came upon all who heard these things.

And the younger men arose, wrapped him up, and carrying him out, buried him.

And there was an interval of about three hours, and his wife, not knowing what had happened, came in.

And Peter answered her,

Tell me, whether you sold the land for so much? Her he wished to save;

for that man had been the ringleader of the sin.

And on this account he gives her, perhaps, an opportunity for defence, and licence for repentance.

Tell me, whether you sold the land for so much? And she said, Yes, for so much.

But Peter said to her,

How is it that you have agreed together to tempt the Spirit of the Holy One? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out.

And she fell down immediately at his feet, and gave up the ghost.

And the young men coming in found her dead, and carrying her out, buried her by her husband.

And great fear came upon the whole Church, and upon all who heard these things.

After their fear had come to pass, they wrought more signs;

And through the hands of the apostles many signs and wonders were wrought among the people.

And they were all with one accord in Solomon's porch;

and of the rest no one dared to join himself to them, but the people magnified them.

For Peter was now indeed formidable, punishing and convicting even the things conceived in the mind;

to whom they clung the more, both because of the sign, and because of the first public discourse, and the second, and the third.

For he it was who wrought both the first sign and the second and the present one, which to me seems even twofold, and not merely some single thing;

the one, the convicting of the things in the mind;

the second, the slaying by a mere command.

And rather were believers the more added to the Lord, he says, multitudes both of men and women, so that they carried out the sick into the streets, and laid them on beds and couches, that as Peter came by at least his shadow might overshadow some of them.

This did not happen in the case of Christ;

wherefore now too one may see fulfilled in deed the word that went forth from Him.

What word, then, is this? He who believes in Me, the works that I do he also shall do, and greater than these shall he do.

And the multitude also of the cities round about came together to Jerusalem,

bringing sick folk, and those vexed by unclean spirits, who were all healed.

But do you consider with me how their whole life is woven through by means of contraries.

For instance, first there was despondency because of the ascension of Christ, then good cheer because of the descent of the Spirit;

again despondency because of those who mocked, then good cheer because of the faithful and the sign;

again despondency because of being seized, then good cheer through the defence.

Again here too there is both good cheer and despondency.

For that they were illustrious, and that God revealed things to them, was good cheer;

but that they slew their own, was despondency.

Again good cheer from the brightness of their fame;

again despondency from the high priest.

And it is possible, if one considers throughout, to see this;

and in the case of the ancients too one might find it thus.

But let us look at what has been said from the beginning.

They sold, he says, and brought the prices, and laid them at the feet of the apostles.

Observe with me, beloved, how they did not entrust the selling to the apostles, but themselves sold, and gave the prices to them.

But not so Ananias; rather he purloined something of the price of the field which he had sold;

wherefore also he is punished as one who did not deal well with the matter, and was caught stealing what was his own.

This word touched the priests of our own day too, and very forcibly.

And since his wife also was privy to what was done, on this account he examines her too.

But perhaps someone may say that he dealt with her very harshly.

What do you say? Tell me, what bitterness is this? If a man who gathered sticks was stoned to death, how much more the temple-robber?

For these possessions too had by then become sacred.

Therefore he who chose to sell his own goods and distribute them, and then took some back, would be a temple-robber.

And if he who took from his own things is a temple-robber, how much more he who took from what belonged to others.

Do not suppose, because this does not now happen and punishment does not follow hard upon the heels of the deed, that such things go unpunished.

Do you see that this is the charge laid against him—that having made these possessions sacred, he then took some back? For, he says, were you not able, even after selling them, to use the proceeds as your own? Were you hindered? Why, after your promise, do you take? See how the devil straightway from the beginning set upon them, in the very midst of signs and so many wonders;

or rather, see how this man too was hardened by him.

Something of the kind happened also in the Old Testament, when Achar was caught stealing the devoted thing;

yet even there you learned with how great a vindication the matter was set right.

For temple-robbery is an exceedingly grievous thing, beloved, and full of great contempt.

We did not compel you to sell, he says, nor, having sold, to give the money;

you chose of your own free will;

why then did you steal from the sacred moneys? Why, he says, has Satan filled your heart? And if Satan did this, why is he himself charged? He became the cause by receiving Satan's working and being filled by it.

But it was necessary to correct him, one might say.

For he who saw such things and yet gained nothing by them would much less have gained by other means.

It was not right, then, simply to pass over what had been done, but to cut it out like some gangrene, lest it should corrupt the rest of the body.

For now both this man himself was benefited, in that he did not advance further in wickedness, and the rest became more earnest;

whereas otherwise the opposite would have come to pass.

For this reason he first convicts him and shows that what was done had not escaped his notice, and only then condemns.

For why, he says, have you done this? Did you wish to keep it? You ought to have kept it from the beginning, and not to have made the promise;

but now, having taken it back after dedicating it, you have wrought a greater temple-robbery.

For he who takes what belongs to others perhaps takes it out of coveting another's goods;

why then did you make these things sacred, and only then take them? This you did out of great contempt.

What was done admits of no pardon; it is beyond all defense.

Let no one be scandalized if even now there are temple-robbers.

For if they existed then, how much more now, when evils are many.

But let us convict them before all, that the rest also may have fear.

But this did not scandalize the disciples.

Do you see how many evils the desire for money works? And there came, it says, great fear upon all who heard these things.

That man was punished, and others gained.

So that this was not dispensed without purpose;

and although other signs had happened before, yet there was no such fear.

So true is that saying: The Lord is known by executing judgment.

So it happened also in the case of the ark;

Uzzah was punished, and fear came upon the others.

But there the king, being afraid, thrust the ark away;

here, on the contrary, these men become the more attentive.

Have you seen how Peter did not summon her, but waited for her to come in;

nor did any of the others dare to disclose what had happened.

This is fear of the teacher, this is honor of the disciples, this is obedience.

And the woman did not learn of it, nor did any of those present tell her, though there was ample time for the news to have gotten out;

and this indeed the sacred writer notes with wonder, saying that Not knowing what had happened, she came in.

And yet from this it was possible to learn that he knows the things that are hidden.

For why, without asking anyone else, does he ask you? Or is it not plain that he asks as one who knows? But her great hardening did not allow her to strip off the accusation, but she answers with much insolence;

for she thought she was conversing with a mere man.

This is the dreadful thing: that they came to the sin as if from a single counsel, or as if by some compact.

Why is it that you agreed together, he says, to tempt the Holy Spirit? Behold, the feet of those who buried your husband are at the door, and they will carry you out.

First he teaches her the sin, and only then shows that she will justly suffer the same as her husband;

since she also committed the same sins.

And how, one asks, did she Immediately fall down at his feet and expire? Because she was standing near.

Thus they drew down the punishment upon themselves by their own act.

Who then would not have been astounded? Who would not have feared the apostle? Who would not have marveled? And they were all, it says, with one accord in Solomon's porch.

From this it is plain that they did not abide in a house, but having taken up their place in the temple, they spent their time there;

nor indeed did they any longer guard themselves against touching unclean things, but they touched the dead without hesitation.

And see how, in their own affairs, they are vehement, but in those of others they do not use their power.

Rather, it says, believers were the more added to the Lord, multitudes both of men and women;

so that they carried out the sick into the streets and laid them on beds and pallets, that as Peter came by at least his shadow might overshadow some of them.

Great was the faith of those who came, and greater than in the days of Christ.

Whence then did this come to pass? From Christ having declared and said:

He who believes in me, the works that I do he shall do also, and greater works shall he do.

For while they remained there and did not go about, all men brought upon beds and pallets the sick that they had, and from every side the wonder was gathered together for them—from those who had believed, from those who were healed, from him who was punished, from their boldness toward those men, from the virtue of those who had not believed merely in a superficial way;

for what came to pass was not a matter of signs only.

For even if they themselves, out of modesty, ascribe the whole to this, saying that they do these things in the name of Christ, yet the life and virtue of these men also brought this about.

But observe how here he does not state the number of those who believed, leaving the hearer to reckon it for himself;

so did he extend the matter of faith to an infinite multitude.

Hence too the resurrection was the more proclaimed.

And no one dared to join himself to them, but the people magnified them.

This he says, showing that they were no longer contemptible as before;

and that in a short time, and in a single moment, so much was accomplished by the fisherman and the unlettered man.

The earth, then, was henceforth heaven, for its manner of life, its boldness, its wonders, and for all things;

And like angels they were marveled at, turning aside to nothing—neither to laughter, nor to threats, nor to dangers.

And not only for this reason, but because, being exceedingly kind and full of tender care, they succored some with money and others with the tending of their bodies.

'Why has Satan filled your heart?' Peter, though about to punish him, all but makes his defense for him, and thereby instructs the rest.

For since what had happened was likely to appear exceedingly harsh, on this very account he makes the tribunal fearful both in his case and in that of the woman.

of the woman, he makes the tribunal fearful.

But if He had not exacted such a penalty from both of them for a sin so unpardonable, how great a contempt of God would have arisen thereby? And that it was for this reason is plain from His not coming immediately to punishment, but first exposing the sin.

Wherefore no one groaned, no one lamented aloud, but all were seized with fear.

And fittingly, as their faith was strengthened, the signs too became more numerous, and great was the fear even among their own household; for the things of outsiders do not so disturb us as do the things of our own.

If, then, we are firmly knit together with one another, no one will be able to war against us;

just as, if we stand apart from one another, on the contrary all will set upon us.

From this the others too henceforth took courage, and with boldness they even entered into the marketplace, and in the midst of their enemies they prevailed;

and that saying was fulfilled: 'Have dominion in the midst of thine enemies.'

which was also a proof of greater power, that though held fast and bound, they did such things.

If, then, those who merely lied suffered such things, what will they not suffer who also swear falsely? Or rather, if the woman, for simply saying 'Yea, for so much,' paid such a penalty and did not escape,

consider, you who swear and forswear yourselves, of what punishment you would be worthy. And it is fitting today to show also from the Old Testament the grievousness of perjury.

'A sickle,' he says, 'was flying, ten cubits in breadth.'

The flying signifies the swiftest onset of the punishment that attends upon oaths;

and its being ten cubits, this breadth and length, signifies the vehemence and the magnitude of the evils;

and its flying from heaven, that the verdict is borne from the tribunal above;

and its being sickle-shaped, the inescapableness of the punishment.

For just as a sickle, falling upon the neck, cannot of itself be drawn back, but somehow remains fixed even while the head is being severed;

so also the sentence coming upon those who swear is something fearful, and would not depart until it had first wrought its work.

But if we escape when we swear, let us not take courage;

for this happens to our own hurt. Since what do you suppose? How many after Ananias and Sapphira dared the very same things as they, and did not suffer the same? And how, one says, did they not suffer? Not because it was pardoned them, but because they are being kept for a greater evil.

So that those who fall into many sins, when they are not punished, ought rather to fear and dread than those who are punished;

for through impunity and through the long-suffering of God, their measure of punishment increases.

Let us not, then, look at this, that we are not punished, but at whether we have not sinned;

and if, sinning, we are not punished, we ought all the more to tremble.

Tell me: if you have a servant, and you only threaten him and do not strike, when does he fear more, when does he flee, when does he run away? Is it not when you only threaten? Wherefore we exhort one another also not to threaten continually, lest by fear we shake the soul too greatly, and rend it more than blows would.

And besides, there the punishment is but for a time, whereas here it is unceasing.

Do not, then, because no one now suffers the things of the sickle, look at this present fact, but consider that other thing, whether he does such deeds;

since many things happen now such as befell at the flood, yet a flood has not come;

for a hell has been threatened, and punishment.

Many sin such things as were done in Sodom, yet no rain of fire has come;

for a river of fire has been prepared.

Many have dared the deeds of Pharaoh;

but they have not suffered the things of Pharaoh, nor have they been drowned in the Red Sea;

for there awaits them the sea of the abyss, where the punishment is not attended with insensibility, nor is it possible to be drowned, but they are consumed, punished all the more, fried as in a pan, strangled.

Many have dared the deeds of the Israelites;

but serpents have not devoured them;

for the worm that never dies awaits them.

Many have dared the deeds of Gehazi;

for there awaits them, instead of the leprosy, to be cut asunder and to be appointed a portion with the hypocrites.

Many have both sworn and forsworn themselves;

but even if they have escaped, let us not take courage;

for the gnashing of teeth awaits them.

And here too perhaps they will suffer, and will not escape, even if not

at their heels, yet upon other sins, so that the punishment may be even more grievous;

since we ourselves also, often taking occasion from small matters, pour out our whole vengeance for the sake of great ones.

So that when you see something befalling you, call to mind that sin of yours.

For this happened in the case of the sons of Jacob.

Remember the brothers of Joseph:

they sold their brother, they attempted to slay him—or rather, they even slew him, so far as lay in them;

they deceived and grieved the old man.

Yet after many years they came into danger concerning their lives, and were reminded of this sin.

And that what is said is no mere conjecture, hear what they themselves say:

'For we are guilty concerning our brother.'

So do you also, when something befalls you, say: 'Yea, we are in sin, because we did not hearken to Christ, because we swore;

the many oaths and the perjuries have come upon my head.'

for they too made confession, and were saved.

For what if the punishment does not come at once? since Ahab too, on account of Naboth, did not suffer immediately after the sin the things which he suffered.

And why does this happen? God gives you a term, that you may wash yourself clean;

but when you persist, He thereafter brings on the punishment.

You have seen what those who lied suffered. Consider, then, what those also who swear falsely will suffer;

for it is not possible for one who swears not to forswear himself, whether willingly or unwillingly;

it is not possible for one who forswears himself to be saved.

One perjury suffices to work the whole ruin, and to bring upon us the punishment entire.

For this cause, I beseech you, let us give heed to ourselves, that escaping the chastisement from here, we may be counted worthy of the loving-kindness which is from God, by the grace and mercies of His only-begotten Son, with whom, to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and unto the ages of ages. Amen.