Homilies on Acts 12.1–12.4

[Lemma] “And Joseph, who was surnamed Barnabas by the apostles (which means son of encouragement), a Levite, a Cypriot by birth, having a field, sold it and brought the money and laid it at the apostles’ feet.”

He is now about to tell the story of Ananias and Sapphira; and wishing to show that the man sinned most grievously, he first mentions the one who did well: that though there was so great a multitude doing these things, though there was so much grace and so many signs, he was set right by none of them, but, blinded once for all by love of money, he drew that destruction down on his own head. “Having a field”: he spoke so to show that this was all he owned. “He sold it and brought the money and laid it at the apostles’ feet. But a man named Ananias, with Sapphira his wife, sold a piece of property, and kept back some of the price, his wife also knowing it; and he brought a part and laid it at the apostles’ feet.” The terrible thing is that the sin was committed by agreement, and no one else knew what had been done. Where did the idea of doing this come from to this wretched and miserable man? “But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?” See, here too a great sign takes place, much greater than the earlier one. “While it remained, did it not remain yours? And after it was sold, was it not in your power?” That is, was there any necessity or force? Do we drag you in against your will? “Why is it that you have conceived this deed in your heart? You have not lied to men but to God. And when Ananias heard these words, he fell down and breathed his last.” Do you see why this sign is greater? From the killing, and from knowing what is in the mind and what was done in secret. “And great fear came upon all who heard these things. And the young men rose and wrapped him up, and carried him out and buried him. After an interval of about three hours his wife came in, not knowing what had happened. And Peter answered her, Tell me whether you sold the land for so much.” Her he wished to save; for he had been the leader in the sin. And that is why he gives her, perhaps, an opportunity for defense and room for repentance. So he says, “Tell me whether you sold the land for so much. And she said, Yes, for so much. And Peter said to her, How is it that you have agreed together to put the Spirit of the Lord to the test? See, the feet of those who buried your husband are at the door, and they will carry you out. And immediately she fell down at his feet and breathed her last. When the young men came in, they found her dead, and they carried her out and buried her beside her husband. And great fear came upon the whole church and upon all who heard these things.” After fear had come upon them, they worked more signs; and hear that they did: “And by the hands of the apostles many signs and wonders were done among the people. And they were all together in Solomon’s portico; but of the rest no one dared to join them.” Naturally. For Peter was now formidable, punishing and exposing what was in men’s minds; and they paid him all the more attention because of the sign, and the first address, and the second and the third. For it was he who worked the first sign and the second and the present one, which seems to me to be double, not simply one thing only: one part, exposing what was in the mind; the second, the killing. … “to the Lord, multitudes of both men and women, so that they even carried out the sick into the streets and laid them on beds and pallets, so that as Peter came by at least his shadow might fall on some of them.” This did not happen with Christ; so that one can now see in deed what he said come to pass. What was that? “Whoever believes in me will also do the works that I do, and greater than these will he do.” “And the multitude from the towns around Jerusalem also gathered, bringing the sick, and they were all healed.”

But consider, I pray you, how their whole life is woven of opposites. For example: first there was discouragement because of Christ’s ascension, then good cheer because of the descent of the Spirit; again discouragement because of the mockers, then good cheer because of the believers and the sign; again discouragement because of the arrest, then good cheer through the defense. Here again there is both good cheer and discouragement. That they were illustrious and that God made revelations to them was good cheer; that they had to kill their own was discouragement. Again good cheer from their renown; again discouragement from the high priest. And looking through the whole, one can see this; and one would find it so among the men of old as well. But let us look at what was said from the beginning. “They sold,” he says, “and brought the prices and laid them at the apostles’ feet.” See, I pray you, beloved, how they did not leave the selling to the apostles, but sold it themselves and gave the prices to them. But not so Ananias: he takes away something from the price of the field he had sold; and that is why he is punished, as one who had not managed the matter rightly and had been caught stealing what was his own. This word touched the priests of today too, and very strongly. And since his wife was privy to what was done, he examines her as well.

But perhaps someone might say that he treated her very harshly. What do you mean? Tell me, what harshness? If [a man was stoned for gathering] wood, [much more for sacrilege]; for the money was now sacred. So the man who chose to sell what was his and give it away, and then took some of it, would be guilty of sacrilege. And if one who takes from his own is guilty of sacrilege, much more one who takes from what belongs to others. For do not think that, because this does not happen now and punishment does not follow on the spot, these things go unpunished. Do you see that he is charged with this: that having made the money sacred, he then secretly took some? Could you not, he says, even after selling it, have used it as your own? Were you prevented? Why do you take it after promising it? See how at once, from the beginning, the devil attacked, while signs and such great wonders were happening; or rather how this man too was hardened by him. Something of this kind happened in the Old Testament too, when Achar was caught having stolen the devoted thing; yet you know with what vengeance the matter was set right there too. For sacrilege, beloved, is a very grievous thing, and full of great contempt. We did not compel you to sell, he says, nor, having sold, to give the money; you chose it of your own free will; why then did you steal from the sacred money? “Why,” he says, “has Satan filled your heart?” And if Satan did this, why is he himself charged? He became guilty by receiving Satan’s working and being filled with it. “But he ought to have set him right,” someone says. But he would not have been set right; for one who saw such things and did not profit would much less have profited in any other way. So what had happened ought not simply to be passed over, but cut out like a gangrene, so that it might not infect the rest of the body. As it is, this man too has been helped, by not going further in wickedness, and the others have become more earnest; but otherwise the opposite would have happened. That is why he first convicts him and shows that what was done had not escaped him, and then condemns him. Why, he says, did you do this? Did you want to keep it? You should have kept it from the beginning and not promised it; but now, by taking it after dedicating it, you have committed a greater sacrilege. For one who takes what belongs to others perhaps takes it because he coveted another’s goods; but you were free to keep your own. Why then did you make it sacred, and then take it? This you did out of great contempt. What was done has no pardon; it is beyond defense. But let no one be scandalized if even now there are some guilty of sacrilege. For if there were such then, much more now, when evils are many. But let us convict them before all, so that the rest too may be afraid. Judas was guilty of sacrilege, but this did not scandalize the disciples. Do you see how many evils the desire for money produces? “And great fear,” he says, “came upon all who heard these things.” He was punished, and others profited. So this was not ordered without a purpose. And though other signs had happened before, there was no such fear. So true is that saying, “The Lord is known by executing judgments.” So it happened with the ark too: Uzzah was punished, and fear came upon the others. But there the king in his fear put the ark away from him; here these men become more attentive. Did you see how Peter did not call her, but waited for her to come in? Nor did any of the others dare to tell what had happened. This is the fear of a teacher, this the honor of disciples, this obedience. “An interval of three hours.” And the woman did not learn of it, nor did anyone present tell her, though it was quite enough for it to get out; but they were afraid. The writer says this in wonder: “not knowing what had happened, she came in.” And yet from this she could have learned that he knows what is hidden. For why does he ask you, when he has asked no one else? Is it not plain that he asks as one who knows? But her great hardness did not let her put off the charge, but she answers with great insolence; for she thought she was speaking to a man. The terrible thing is this, that they came to the sin as if by one counsel, or as if by some agreement. “How is it,” he says, “that you have agreed together to put the Holy Spirit to the test? See, 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 then shows that she will justly suffer the same as her husband, since she sinned the same sin. And how is it, someone says, that “immediately she fell down at his feet and breathed her last”? Because she was standing near. So they themselves drew the punishment down on themselves. Who after this would not have been astounded? Who would not have feared the apostle? Who would not have wondered? “And they were all together,” he says, “in Solomon’s portico.” From this it is clear that they spent their time not in a house, but had taken possession of the temple; nor did they any longer take care not to touch what was unclean, but simply touched the dead. And see how severe they are with their own, while with outsiders they do not use their power. “And,” he says, “believers were added to the Lord, multitudes of both men and women, so that they laid the sick in the streets on beds and pallets, so that as Peter came by at least his shadow …”

[3] Great was the faith of those who came, greater even than in Christ’s time. How did this happen? From Christ’s having declared and said, “Whoever believes in me will do the works that I do, and greater will he do.” For since they stayed there and did not go about, all brought on beds and pallets the sick they had, and from every side the wonder grew for them: from those who believed, from those who were healed, from the one who was punished, from their boldness toward the rulers, from the virtue of those who believed in earnest; for what happened did not come from the signs alone. For even if they themselves, out of modesty, put the whole down to this, saying that they do these things in the name of Christ, yet the life and virtue of the men also brought this about. And consider how he does not give the number of those who believed here, leaving the hearer to reckon it for himself: so far had the faith spread, to a boundless multitude. From this the resurrection too was proclaimed the more. “But none dared to join them, but the people magnified them.” He says this to show that they were no longer contemptible as before, and that in a short time, in a single moment, so much had been done by the fisherman and … So the earth was now heaven, for their way of life, their boldness, their wonders, and everything; and they paid no heed to laughter, to threats, to dangers. And not only for this reason, but because, being very kind and caring, they helped some with money and others with the healing of their bodies. “Why has Satan filled your heart?” Peter all but makes a defense, when he is about to punish him and teach the others. For since what happened was going to seem very harsh, for that reason he makes the trial a fearful one both for the man himself and for his wife. And if, when they had sinned unpardonably, he had not exacted such a penalty from both, how great a contempt of God would have come of it! That this was the reason is clear from his not going straight to punishment, but first showing the sin. That is why no one groaned, no one lamented, but all were afraid. And naturally, as their faith increased, the signs too became more numerous, and among their own the fear was great; since outsiders do not trouble us as much as our own. If, then, we are knit together with one another, no one will make war on us; just as, if we stand apart from one another, all will attack us. From this those men too now took courage, and with boldness went even into the marketplace, and in the midst of their enemies they prevailed; and that saying was fulfilled, “Rule in the midst of your enemies.” And this was proof of still greater power, that while held fast and bound they did such things. If, then, those who only lied suffered such things, what will those not suffer who also perjure themselves? Or rather, if the woman who simply said, “Yes, for so much,” paid such a penalty and did not escape, consider, you who swear and perjure yourselves, what punishment you would deserve. It is timely today to show from the Old Testament too how grievous perjury is. “A sickle,” it says, “flying, ten cubits in breadth.” “Flying” shows the very swift approach of the punishment that follows oaths; the breadth and length of ten cubits signifies the severity and the greatness of the evils; its flying from heaven, that the sentence comes from the court above; its sickle shape, that the punishment cannot be escaped. For as a sickle that has fallen on the neck could not of itself come away, but somehow stays even when the head is being cut off, so too the penalty that comes upon those who swear is something fearful, and would not depart before it had done its work. And if we escape when we swear, let us not take courage: this happens to our harm. For what do you think? How many after Ananias and Sapphira dared the same as they, and did not suffer the same? And how is it, someone says, that they did not suffer it? Not because they were forgiven, but because for a greater punishment …

So those who stumble often and are not punished ought to fear and dread more than those who are punished; for their punishment grows through their going unpunished and through God’s long-suffering. Let us, then, not look at whether we are punished, but at whether we have sinned; and if we sin and are not punished, we ought to tremble the more. Tell me, if you have a slave and only threaten him and do not beat him, when is he more afraid, when does he flee, when does he run away? Is it not when you only threaten? That is why we advise one another not to threaten continually, so as not to shake his soul the more with fear, so as not to tear him more than the blows would. Besides, there the punishment is for a time, but here it is everlasting. So do not look now at whether no one suffers what the sickle brings, but consider whether he does such things. For many things are done now such as were done in the time of the flood, yet no flood has come; for Gehenna has been threatened, and punishment. Many sin as the people of Sodom did, but no rain of fire came; for a river of fire has been prepared. Many have dared what Pharaoh dared, but have not suffered what Pharaoh suffered, nor were they drowned in the Red Sea; for the sea of the abyss awaits them, where the punishment is not without feeling, nor is it possible to be choked, but they are consumed, punished more and more, fried, burned. Many have dared what the Israelites dared, but serpents have not eaten them; for the worm that never dies awaits them. Many have dared what Gehazi dared, but did not become lepers; for instead of leprosy, being cut in two and being put with the hypocrites awaits them. Many have both sworn and perjured themselves; but 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 on the spot, then for other sins, so that the punishment may be heavier; since we too, often taking an occasion from small things, empty out everything over great ones. So when you see something happen to you, remember that sin of yours. This is what happened with the sons of Jacob. Remember the brothers of Joseph: they sold their brother, they tried to kill him, or rather they did kill him as far as it lay with them; they deceived and grieved the old man; they suffered nothing. Yet after many years they were in danger of the worst, and are reminded of this sin. And that what I say is not guesswork, hear what they say: “Yes, for we are in guilt concerning our brother.” So you too, when something happens, say: Yes, we are in guilt, because we did not listen to Christ, because we swore; the many oaths and the perjuries have come upon my head. Then confess; for they too confessed and were saved. For what does it matter if the punishment does not come at once? Ahab, too, over Naboth, did not suffer what he suffered immediately upon the sin. And why does this happen? God gives you a set time to wash yourself; but when you persist, he then brings on the punishment. Did you see what those who lied suffered? Then consider what those who perjure themselves will suffer too; consider it, and stand away from it. It is not possible for one who swears not to perjure himself, willingly or unwillingly; it is not possible for one who perjures himself to be saved. A single perjury is enough to accomplish the whole and bring the full punishment upon us. For this reason let us take heed, I beg you, so that, having escaped the punishment from it, we may be counted worthy of the love for humankind that comes from him, by the grace and compassion of his only-begotten Son, with whom to the Father, with the Holy Spirit, be glory, might, and honor, now and always and to the ages of ages. Amen.