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ACTS IV. 36, 37.
And Joses, who by the Apostles was surnamed
Barnabas (which is, being interpreted, The
son of consolation), a Levite, and of the
country of Cyprus, having land, sold it, and
brought the money, and laid it at the
Apostles' feet."
THE writer is now about to relate the affair
of Ananias and Sapphira, and in order to show
that the man's sin was of the worst
description, he first mentions him who performed
the virtuous deed; that, there being so great a
multitude all doing the same, so great grace,
so great miracles, he, taught by none of
these, but blinded by covetousness, brought
destruction upon his own head. "Having
land,--meaning that this was all he
possessed,--sold it, and brought the money,
and laid it at the Apostles' feet. 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
brought a certain part, and laid it at the
Apostles' feet." (ch. v. 1, 2.) The
aggravating circumstance was, that the sin was
concerted, and none other saw what was done.
How came it into the mind of this hapless wretch
to commit this crime? "But Peter said,
Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back part
of the price of the land?" (v. 3.)
Observe even in this, a great miracle
performed, greater far than the former.
"Whiles it remained," say she, "was it not
thine own? and after it was sold, was it not in
thine own power?" (v. 4.) That is,
"Was there any obligation and force? do we
constrain you against your will?" "Why hast
thou conceived this thing in thine heart? thou
hast not lied unto men, but unto God. And
Ananias hearing these words fell down, and gave
up the ghost." (v. 5.) This miracle is
greater than that of the lame man, in respect of
the death inflicted, and the knowing what was in
the thought of the heart, even what was done in
secret. "And great fear came on all them that
heard these things. And the young men arose,
and wound him up, and carried him out, and
buried him. And it was about the space of three
hours after, when his wife, not knowing what
was done, came in. And Peter answered unto
her, Tell me whether ye sold the land for so
much?" (v. 6-8.) The woman he would
fain save, for the man had been the author of
the sin: therefore he gives her time to clear
herself, and opportunity for repentance,
saying, "Tell me whether ye sold the land for
so much? And she said, Yea, for so much.
Then Peter said unto her, How is it that ye
have agreed together to tempt the Holy Ghost?
Behold, the feet of them which have buried thy
husband are at the door, and shall carry thee
out. Then she fell down straightway at his
feet, and yielded up the ghost; and the young
men came in, and found her dead, and, carrying
her forth, buried her by her husband. And
great fear came upon all the Church, and upon
as many as heard these things." (v.
9-11.)
After this fear had come upon them, he wrought
more miracles; both Peter and the rest; "And
by the hands of the Apostles were many signs and
wonders wrought among the people; and they were
all with one accord in Solomon's porch. And
of the rest durst no man join himself to them,"
i.e. to the Apostles; "but the people
magnified them," i.e. the Jewish people.
If "no man durst join himself unto them," the
Apostles, "there were," however, "the more
added unto the Lord, believers, multitudes
both of men and of women, insomuch that they
brought out into the streets their impotent
folk, and laid them upon couches and beds, that
at the least the shadow of Peter passing by
might overshadow some of them." (v.
12-15.) For Peter was the wonderful
one, and he to whom they more gave heed both
because of his public harangue, the first and
the second and the third, and because of the
miracle; for he it was that wrought the
miracle, the first, the second, the third:
for the present miracle was twofold: first, the
convicting the thoughts of the heart, and next
the inflicting of death at his word of command.
"That at the least the shadow of Peter passing
by," etc. This had not occurred in the
history of Christ; but see here what He had
told them actually coming to pass, that "they
which believe on Me, the works that I do shall
they do also; and greater works than these shall
they do." (John xiv. 12.) "There came
also a multitude out of the cities round about
unto Jerusalem, bringing sick folks, and them
that were vexed with unclean spirits; and they
were healed every one." (v. 116.)
And now I would have you observe the way in
which their whole life is interwoven. First
there was despondency on account of Christ taken
from them, and then came joy because of the
Spirit descending upon them; again, dejection
because of the scoffers, and then joy in the
result of their own apology. And here again we
find both dejection and gladness. In that they
were become conspicuous, and that God made
revelations to them, there was gladness: in
that they had cut off some of their own company,
there was sadness. Once more: again there is
gladness upon their success, and again sadness
by reason of the High Priest. And so it will
be seen to be the case throughout. And the same
will be found to hold in the case of the ancient
saints likewise.--But let us look over again
what has been said.
"They sold them," it is written, "and
brought the prices, and laid them down at the
Apostles' feet." (Recapitulation. iv,
34-37.) See, my beloved brethren, how
instead of leaving the Apostles to sell, they
themselves sold, and presented the prices to
them. "But a certain man named Ananias,"
etc. (v. 1.) This history touches Bishops
too, and very forcibly. And the wife of
Ananias was privy to the thing done: therefore
he examines her. But perhaps some one will say
that he dealt very harshly with her. What do
you mean? What harshness? If for gathering
sticks a man is to be stoned, much rather ought
he for sacrilege; for this money was become
sacred. He that has chosen to sell his goods
and distribute them, and then withdraws them,
is guilty of sacrilege. But if he is
sacrilegious, who resumes from his own, much
more he who takes from what is not his own. And
do not think that because the consequence is not
now the same, the crime will go unpunished. Do
you see that this is the charge brought against
Ananias, that having made the money sacred, he
afterwards secreted it? Couldest thou not,
said Peter, after selling thy land, use the
proceeds as thine own? Wast thou forbidden?
Wherefore after thou hadst promised it? See
how at the very beginning, the devil made his
attack; in the very midst of such signs and
wonders, how this man was hardened!
Something of the same kind had happened upon a
time in the Old Testament. The son of Charmi
coveted the devoted thing: for observe there
also what vengeance ensues upon the sin.
Sacrilege, beloved, is a most grievous crime,
insulting, and full of contempt. We neither
obliged thee to sell, the Apostle says, nor to
give thy money when thou hadst sold; of thine
own free choice thou didst it; why hast thou
then stolen from the sacred treasury? "Why,"
he says, "hath Satan filled thine heart?"
(v. 3.) Well, if Satan did the thing,
why is the man made guilty of it? For admitting
the influence of the devil, and being filled
with it. You will say, they ought to have
corrected him. But he would not have received
correction; for he that has seen such things as
he had seen, and is none the better, would
certainly be none the better for anything else
that could be done; the matter was not one to be
simply passed over: like a gangrene, it must be
cut out, that it might not infect the rest of
the body.
As it is, both the man himself is benefitted in
regard that he is not left to advance further in
wickedness, and the rest, in that they are made
more earnest; otherwise the contrary would have
ensued. In the next place, Peter proves him
guilty, and shows that the deed was not hidden
from him, and then pronounces the sentence.
But wherefore, upon what purpose hast thou done
this?
Didst thou wish to keep it? Thou oughtest to
have kept it all along, and never to have
professed to give it. The sacrilege, beloved,
is a grievous one. For another, it may be,
coveted what was not his own: but it was at thy
discretion to keep what was thine own. Why then
didst thou first make it sacred, and then take
it? Out of excessive contempt hast thou done
this. The deed does not admit of pardon, it is
past pleading for.--Therefore let it be no
stumbling-block to any, if at present also
there are sacrilegious persons. If there were
such persons then, much more now, when evils
are many. But let us "rebuke them before all,
that others also may fear." (1 Tim. v.
20.) Judas was sacrilegious, but it was no
stumbling-block to the disciples. Do you see
how many evils spring from love of money? "And
great fear, it is said, came on all them that
heard these things." (v. 5.) That man was
punished, and others profited thereby. Not
without cause. And yet, signs had been wrought
before: true, but there was not such a sense of
fear. So true is that saying, "The Lord is
known by executing judgments." (Ps. ix.
16.) The same thing had occurred in the case
of the Ark: Uzzah was punished and fear came
upon the rest. (2 Sam. vi. 7.) But in
that instance the king through fear removed from
him the Ark; but here the disciples became more
earnestly heedful. [" And it was about the
space of three hours after, when his wife, not
knowing what was done, came in," etc.]
(v.7.) But observe how Peter, instead of
sending for her, waited till she entered; and
how none of the others durst carry out the
intelligence. Such the teacher's awfulness,
such the disciples' reverence, such the
obedience! "An interval of three
hours,"--and yet the woman did not hear of
it, and none of those present reported it,
although there was time enough for it to be
noised abroad; but they were afraid. This
circumstance the Evangelist relates with wonder
even, when he says, "Not knowing what was
done, came in." "And Peter answered unto
her," etc. (v. 8.) And yet she might
have perceived even from this that Peter knew
the secret. For why, having questioned none
other, does he question you?
Was it not clear that he asked because he knew?
But so great was her hardness, it would not let
her attempt to evade the guilt; and with great
confidence she replied; for she thought she was
speaking only to a man. The aggravation of the
sin was, that they committed it as with one
soul, just as upon a settled compact between
them. "How is it that ye have agreed
together," he said, "to tempt the Spirit of
the Lord? behold, the feet of them which have
buried thy husband are at the door." (v.
9.) First he makes her learn the sin, and
then shows that she will justly suffer the same
punishment with her husband, since she has
committed the same wickedness: "And they shall
carry thee out. And she fell down straightway
at his feet," for she was standing near him,
and yielded up the ghost." (v. 10.) So
entirely by their own act had they invited upon
themselves the vengeance! Who after that would
not be struck with awe? who would not fear the
Apostle? who would not marvel? who not be
afraid? "And they were with one accord, all
of them in Solomon's porch," (v. 12) no
longer in a house, but having occupied the very
Temple, they there passed their time! No
longer they guarded themselves against touching
the unclean; nay, without scruple they handled
the dead. And observe how, while to their own
people they are severe, against the aliens they
do not exercise their power. "But the
people," he says, "magnified them." (v.
13.) And as he had mentioned their being
"in Solomon's porch," that you may not
wonder how the multitude allowed this, he tells
us that they did not dare even to approach them:
for "no man," he says, "durst join himself
unto them." "But believers were the more
added unto the Lord, multitudes both of men and
women: insomuch that they brought forth the sick
into the streets, and laid them on beds and
couches, that at the least the shadow of Peter
passing by might overshadow some of them."
(v. 14, 15.) Great faith, surpassing
what had been shown in the case of Christ. How
comes this? Because Christ declared: "And
greater works than these shall he do, because I
go unto My Father." (John xiv. 12.)
And these things the people do, while the
Apostles remain there, and are not moving about
from place to place: also from other places they
were all bringing [their sick] on beds and
couches: and from all quarters accrued to them
fresh tribute of wonder; from them that
believed, from them that were healed, from him
that was punished; from their boldness of speech
towards those (their adversaries), from the
virtuous behavior of the believers: for
certainly the effect produced was not owing to
the miracles only. For though the Apostles
themselves modestly ascribe it all to this
cause, declaring that they did these things in
the name of Christ, yet at the same time the
life and noble conduct of the men helped to
produce this effect. "And believers were more
added unto the Lord, multitudes both of men and
women." Observe, how he now no longer tells
the number of them that believe; at such a rate
was the faith making way even to an immense
multitude, and so widely was the Resurrection
proclaimed. So then "the people magnified
them:" but they were now no longer lightly to
be despised as once they were: for in a little
moment, at a single turn of the scale, such
have been the effects produced by the fisherman
and by the publican! Earth was become a
heaven, for manner of life, for boldness of
speech, for wonders, for all besides; like
Angels were they looked upon with wonder: all
unconcerued for ridicule, for threats, for
perils: compassionate were they, and
beneficent; some of them they succoured with
money, and some with words, and some with
healing of their bodies and of their souls; no
kind of healing (pan eidos iatreias) but they
accomplished.
Peter all but pleads for himself, when at the
point to inflict the punishment, and at the same
time gives a lesson to the rest. For because
the act would seem exceeding stern, therefore it
is that he does so much in the case. In respect
of the woman also the process of judgment was
terrible. But see how many evils grow out of
the sacrilege covetousness, contempt of God,
impiety; and upon these too he pleaded for
himself before the assembly, in that he did not
immediately proceed to punishment, but first
exposed the sin. None groaned, none lamented,
all were terrified. For as their faith
increased, the signs also were multiplied, and
great was the fear among their own company: for
the things which are from without do not so
militate (polemei) against our peace, as do
the acts of our own people.
If we be firmly joined together, no warfare
will be hard: but the mischief would be the
being divided and broken up. Now they went
about in the public place: with boldness they
attacked even the market, and in the midst of
enemies they prevailed, and that saying was
fulfilled, "Be Thou Ruler in the midst among
Thine enemies." (Ps. cx. 2.) This was
a greater miracle, that they, arrested, cast
into prison, should do such acts as these!
If those for lying suffered such things, what
shall not the perjured suffer? Because she
simply affirmed, "Yea, for so much," ye see
what she suffered. Bethink you then; they that
swear and forswear themselves, of what should
they be worthy? It comes in opportunely to-day
even from the Old Testament to show you the
heinousness of perjury. "There was," it
says, "a flying sickle, ten cubits in
breadth." (Zech. v. 2.) The "flying"
betokens the swift advent of the vengeance which
pursues oaths; that it is many cubits in length
and breadth, signifies the force and magnitude
of the woes; that it comes flying "from
heaven," is to show that the vengeance comes
from the judgment-seat on high: that it is in
the form of a sickle," denotes the
inevitableness Of the doom: for just as the
sickle, where it comes and has hooked the neck,
is not drawn back with nothing but itself, but
with the head reaped off, even so the vengeance
which comes upon the sweaters is severe, and
will not desist until it have completed its
work. But if we swear and escape, let us not
be confident; this is but to our woe. For what
think ye? How many, since Ananias and
Sapphira, have dared the same with them? How
is it then, say you, that they have not met
with the same fate? Not because it was allowed
in them, but because they are reserved. for a
greater punishment. For those who often sin and
are not punished, have greater reason to fear
and dread than if they were punished. For the
vengeance is increased for them by their present
impunity and the long-suffering of God. Then
let us not look to this, that we are not
punished; but let us consider whether we have
not sinned: if sinning we are not punished, we
have the more reason to tremble. Say, if you
have a slave, and you only threaten him, and do
not beat him; when is he most in fear, when
most inclined to run away? Is is not when you
only threaten him? And hence we advise each
other not to be continually using threats,
thereby choosing rather to agitate the mind by
the terror, and lacerating it worse than with
blows. For in the one instance the punishment
is momentary, but in the other it is perpetual.
If then no one feels the stroke of the sickle,
do not look to this, but rather let each
consider whether he commits such sins. Many
like things are done now as were done before the
Flood, yet no flood has been sent: because
there is a hell threatened, and vengeance.
Many sin as the people did in Sodom, yet no
rain of fire has been poured down; because a
river of fire is prepared. Many go the lengths
of Pharaoh; yet they have not fared like
Pharaoh, they have not been drowned in a Red
Sea: for the sea that awaits them, is the sea
of the bottomless pit, where the punishment is
not accompanied with insensibility, where there
is no suffocation to end all, but in ever
lengthened torture, in burning, in strangling,
they are consumed there. Many have offended
like the Israelites, but no serpents have
devoured them: there awaits them the worm that
never dieth. Many have been like Gehazi, yet
they have not been struck with leprosy: for
instead of leprosy, it remains for them to be
cut asunder, and numbered among the hypocrites.
Many have both sworn and forsworn; but if they
have indeed escaped, let us not be confident:
the gnashing of teeth awaits them. Yea, here
too they will suffer many grievous woes,
though, it may be, not immediately, but after
further transgressions, that the vengeance may
be the greater; for even we often set out at
first with small sins, and then through great
offences lose all. Therefore when you see
anything happening to you, call to mind that
particular sin of yours. The sons of Jacob are
an example of this. Remember Joseph's
brothers; they had sold their brother, they had
even attempted to slay him; nay, they had slain
him, as far as inclination went; they had
deceived and grieved the old man; they suffered
nothing. After many years they are brought into
extreme peril, and now they are put in
remembrance of this their sin. Exceeding wisely
is this circumstance brought in. Hear what they
say: "We are verily guilty concerning our
brother." (Gen. xlii. 21.) In this
manner then do thou also, when anything
happens, say, We are verily guilty, because
we have not obeyed Christ; because we have
sworn; my much swearing, and my false
swearing, has fallen upon my own head. Confess
thou; since they also confessed, and were
saved. For what though the punishment follow
not immediately? Since Ahab also did not
immediately after his sin in the matter of
Naboth suffer that vengeance which he yet at
last suffered. (1 Kings xxi. 19.) And
what is the reason of this? God sets thee a
time, in which to wash thyself clean; but if
thou persist, at last He will send down the
vengeance. You have seen the fate of liars.
Consider what is the fate of false swearers,
consider, and desist. It is impossible a
swearer should not forswear himself, whether he
will or not; and no perjurer can be saved. One
false oath sufficeth to finish all, to draw down
upon us the whole measure of vengeance. Let us
then take heed to ourselves, that we may escape
the punishment due to this offence, and be
deemed worthy of the loving kindness of God,
through the grace and mercies of His
only-begotten Son, with Whom to the Father
and the Holy Ghost be glory, power, and
honor, now and ever, and world without end.
Amen.
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