Acts 5:2

If the apostles understood these (figurative meanings of the Law) better, of course they were more careful (with regard to them than even apostolic men). But I will descend even to this point of contest now, making a separation between the doctrine of apostles and their power . Discipline governs a man, power sets a seal upon him; apart from the fact that power is the Spirit, but the Spirit is God. What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. …

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. …

(Recapitulation.) “And when they were come to Salamis,” the metropolis of Cyprus, “they preached the word of God.” ( v. 5 .) They had spent a year in Antioch: it behooved that they should go hither also (to Cyprus) and not sit permanently where they were (the converts in Cyprus): needed greater teachers. See too how they remain no time in Seleucia, knowing that (the people there) might have reaped much benefit from the neighboring city (of Antioch): but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse ( διορθωσαι ) the proconsul. But that it is no flattery that (the writer) says, “he was with the proconsul, a prudent man” ( v. 7 ), you may learn from the facts; for he needed not many discourses, and himself wished to hear them. And he mentions also the names. …

3. You may perhaps in your secret thoughts find fault with me for thus assailing a man behind his back. I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah, of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira, and of the firmness of Paul who, when Elymas the sorcerer withstood the ways of the Lord, doomed him to lifelong blindness. There is no cruelty in regard for God’s honour. …

Once upon a time a rich young man boasted that he had fulfilled all the requirements of the law, but the Lord said to him (as we read in the gospel): “One thing thou lackest: if thou wilt be perfect, go thy way, sell whatsoever thou hast, and give to the poor; and come and follow me.” He who declared that he had done all things gave way at the first onset to the power of riches. Wherefore they who are rich find it hard to enter the kingdom of heaven, a kingdom which desires for its citizens souls that soar aloft free from all ties and hindrances. “Go thy way,” the Lord says, “and sell” not a part of thy substance but “all that thou hast, and give to the poor;” not to thy friends or kinsfolk or relatives, not to thy wife or to thy children. …

14. I think it unnecessary to warn you against covetousness since it is the way of your family both to have riches and to despise them. The apostle too tells us that covetousness is idolatry, and to one who asked the Lord the question: “Good Master what good thing shall I do that I may have eternal life?” He thus replied: “If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come and follow me.” Such is the climax of complete and apostolic virtue, to sell all that one has and to distribute to the poor, and thus freed from all earthly encumbrance to fly up to the heavenly realms with Christ. To us, or I should rather say to you, a careful stewardship is entrusted, although in such matters full freedom of choice is left to every individual, whether old or young. …

74. What is clearer, however, on this point than the case of Ananias? He acted falsely as regards the price he got for his land, for he sold it and laid at the apostles’ feet part of the price, pretending it was the whole amount. For this he perished as guilty of fraud. He might have offered nothing and have acted so without committing a fraud. But as deceit entered into his action, he gained no favour for his liberality, but paid the penalty for his artifice.

82. Ananias was poor, when after selling his land he brought the money to the apostles, and was not able with it to pay his debt, but involved himself the more. That widow was rich who cast her two small pieces into the treasury, of whom Christ said: “This poor widow hath cast in more than they all.” For God requires not money but faith.

Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet ( Isai. lviii. 1 ). And again it is written, I have given thee for a watchman unto the house of Israel, thou shalt hear the word at my mouth, and declare it to them from me ( Ezek. iii. 17 ). And what follows to the watchman or to the hearer from such declaration being kept back or uttered is forthwith intimated; If, when I say to the wicked, Thou shalt surely die, thou declare it not to him, nor speak to him, that he may turn from his wicked way and live, the wicked man himself shall die in his iniquity; but his blood will I require at thine hand. …