Homily XII.

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,” says he, “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.288    Chrys. evidently regards the death of Ananias and Sapphira as a miracle wrought by Peter (so Meyer). All that the narrative states is that Peter disclosed the sin of Ananias and foretold the fate of his wife (Lechler). The middle position seems preferable: Peter acted as the instrument of God, the agent of the divine retribution. His will acted in conscious harmony with the divine purpose of which it was the organ (so Gloag).—G.B.S. “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. If289    Εἰ οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς τ. ἀποστ. For εἰ, which is the reading of A., and seems to be the true reading, B. C. N. have ἤ. The passage is corrupt, but the sense may be restored by inserting the words of the sacred text as above: i.e. To them, the Apostles, none durst join himself, but believers were the more added to the Lord, etc. Then ὁ γὰρ Πετρὸς κ. τ. λ. falls into its natural place as the comment on Πέτρου κἂν ἡ σκία. But with the other reading, ἢ, the sense may be completed as below, p. 78, viz. “or, no man durst,” etc., [so that they were allowed to remain undisturbed in Solomon’s porch.] The modern text, after “the people magnified them,” substitutes: Εἰκότως· καὶ γὰρ ὁ Π. κ. τ. λ. “With reason. For indeed Peter was henceforth terrible, inflicting punishment, exposing even the thoughts of the mind: to whom also they gave more heed by reason of the miracle,” etc. “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. 16.)

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. “But290    The modern text inserts here: “But not so Ananias: he secretes a part of the price of the field which he sold: wherefore also he is punished as one who did not manage his business rightly, and who was convicted of stealing what was his own.” 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. “But291    Edd. from E., omitting this and the following sentence, insert v. 14, 15, and below, John xiv. 12, both of which are wanting in the old text. 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: compassionate292    Edd. from E. “But not only for this reason, but because, being exceedingly humane and beneficent, they succored some with money, some with healing of their bodies. Why hath Satan filled thine heart? Peter,” etc. 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 (πἅν εἶδος ἰατρείας) 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 much293    E. Edd. “therefore both in the case of the man himself, and in that of the wife, he makes the judgment terrible.” in the case.294    Our author touches upon the difficulty which has so often been found in this narrative on account of the apparent disproportion of the penalty to the offence. But it is to be remembered that: (1) The narrative presents the sin as the most heinous—lying to God—trying to deceive the Holy Spirit whose organs the Apostles were. It was a deliberate conspiracy for this purpose. (2) These persons were members of the church who professed to possess and should have possessed the Holy Spirit. Instead they had been overcome by a Satanic principle which here makes its manifestation in pride and hypocrisy. The selfishness of the deed is the more grievous because of the great piety and sacrifice of the act which was counterfeited. Pride is the greater evil, the higher the virtue which it simulates. (3) Such a retributive miracle, besides being just in itself, may have been specially necessary in this early stage of the church’s life to warn against deception and fraud and to emphasize the principles of honor in the early church. “So terrible was this judgment in order to guard the first operations of the Holy Spirit” (Neander).—G.B.S. In respect of the woman also the process of judgment was terrible. But295    Edd. from E. “Now if, their sin being inexcusable, he had not inflicted such punishment on them both, what contempt of God would thence have arisen! And that this was the reason, is evident from the fact, that he did not immediately,” etc. 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 (πολεμεἵ) against our peace, as do the acts of our own people. If we be firmly joined together, no296    E. Edd. “There will be none to war upon us: just as, if we be put asunder one from another, on the contrary all will set upon us. Hence it was that they henceforth were of good courage, and with boldness attacked,” etc. 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? It297    Εὔκαιρον καὶ ἀπὸ τῆς Παλαιᾶς δεῖξαι τὸ χαλεπὸν τῆς ἐπιορκίας τήμερον. Meaning perhaps that this had occurred in one of the Scripture Lessons for the day. Below, Καθάπερ γὰρ δρέπανον ὅπουπερ ἂν ἐμπεσῃ οὐκ ἂν καθ᾽ ἑαυτὸ ἀνελκυσθείη μόνον, ἀλλὰ καὶ ἀποτεμνομένης τῆς κεφαλῆς. So A. B. N. Savil. and C., which last however has ἀπὸ for ἀποτεμνομένης. Hales ap. Sav. suggests, that ἀποτεμν. τῆς κεφ. ought to be rejected: it is better however to supply εἰς τράχηλον before ἐμπέσῃ as in the translation. The meaning is explained in Serm. ad. Pop. Antioch. xv. t. ii. 158. D. “A flying sword, one might manage to escape from, δρεπάνην δὲ εἰς τὸν τράχηλον ἐμπεσοῦσαν καὶ ἀντὶ σχοινίου γενομένην, οὐδεὶς ἂν διαφύγοι, but from a sickle darted round the neck and catching it as a halter would, there can be no escape.” Hence it appears that the innovator has quite mistaken the Author’s meaning. He reads, Καθάπερ γὰρ δρέπανον εἰς τράχηλον ἐμπεσὸν οὐκ ἂν καθ᾽ ἑαυτὸ ἀνελκυσθείη, μένει δὲ πῶς ἔτι καὶ ἀποτεμνομένης τῆς κεφαλῆς: i.e. “having cut off one head, it still remains, that it may cut off more:” which is irrelevant to the matter in hand, viz. how τὸ δρέπανοειδὲς denotes τὸ ἄφυκτον τῆς τιμωρίας. Of the Edd. Savile alone retains the old and genuine reading. Montf. strangely remarks, “Savilianam lectionem esse Morelliana quam sequimur obscuriorem.” 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 swearers 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.

ΟΜΙΛΙΑ ΙΒʹ. Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ὑπὸ τῶν ἀπο στόλων (ὅ ἐστι μεθερμηνευόμενον, υἱὸς παρα κλήσεως), Λευίτης, Κύπριος τῷ γένει, ὑπάρ χοντος αὐτῷ ἀγροῦ, πωλήσας ἤνεγκε τὸ χρῆμα καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων. αʹ. Μέλλει διηγεῖσθαι τὸ κατὰ Ἀνανίαν λοιπὸν καὶ Σάπφειραν, καὶ θέλων δεῖξαι τὸν ἄνδρα χείριστα ἡμαρτηκότα, πρώτου μέμνηται τοῦ κατωρθωκότος: ὅτι τοσούτου πλήθους ὄντος τοῦ ταῦτα ποιοῦντος, τοσαύτης χάριτος, τοσούτων σημείων, οὐχ ὑπ' οὐδενὸς τούτων διωρθώθη, ἀλλὰ καθάπαξ ὑπὸ τῆς φιλοχρηματίας τυφλωθεὶς, τὸν ὄλεθρον ἐκεῖνον ἐπεσπάσατο τῇ ἑαυτοῦ κεφαλῇ. Ὑπάρχοντος αὐτῷ ἀγροῦ: οὕτως εἶπεν, δηλῶν, ὅτι τοῦτον μόνον ἐκέκτητο: πωλήσας ἤνεγκε τὸ χρῆμα, καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων. Ἀνὴρ δέ τις ὀνόματι Ἀνανίας, σὺν Σαπφείρᾳ τῇ γυναικὶ αὐτοῦ, ἐπώλησε κτῆμα, καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίας καὶ τῆς γυναικός: καὶ ἐνέγκας μέρος τι, παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκε. Τὸ δεινὸν, ὅτι μετὰ συγκαταθέσεως ἡ ἁμαρτία, καὶ οὐδεὶς ἕτερος ᾔδει τὸ γενόμενον. Πόθεν ἐπῆλθε τῷ ταλαιπώρῳ τούτῳ καὶ ἀθλίῳ τοῦτο ἐργάσασθαι; Εἶπε δὲ ὁ Πέτρος: Ἀνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ Πνεῦμα τὸ ἅγιον, καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; Ὅρα καὶ νῦν μέγα σημεῖον γενόμενον, καὶ πολλῷ πλέον ἐκείνου τοῦ προτέρου. Οὐχὶ μένον σοὶ ἔμενε, καὶ πραθὲν ἐπὶ τῇ σῇ ἐξουσίᾳ ὑπῆρχε; Τουτέστι, Μὴ γὰρ ἀνάγκη τις ἦν καὶ βία; μὴ γὰρ ἄκοντας ὑμᾶς ἕλκομεν; Τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; Οὐκ ἐψεύσω ἀνθρώποις, ἀλλὰ τῷ Θεῷ. Ἀκούων δὲ ὁ Ἀνανίας τοὺς λόγους τούτους, πεσὼν ἐξέψυξεν. Ὁρᾷς, πόθεν μεῖζον τὸ σημεῖον τοῦτο; Ἀπὸ τοῦ ἀνελεῖν, ἀπὸ τοῦ τὰ ἐν διανοίᾳ εἰδέναι, καὶ τὰ λάθρᾳ γεγονότα. Ἐγένετο δὲ φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. Ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν, καὶ ἐξενέγκαντες ἔθαψαν. Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα, καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. Ἀπεκρίθη δὲ αὐτῇ ὁ Πέτρος: Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; Ταύτην ἐβούλετο σῶσαι: ἐκεῖνος γὰρ ἦν ὁ ἀρχηγὸς τῆς ἁμαρτίας. Καὶ διὰ τοῦτο αὐτῇ δίδωσι τάχα καιρὸν ἀπολογίας, καὶ ἐξουσίαν μετανοίας. Διὸ καὶ λέγει: Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; Ἡ δὲ εἶπε, Ναὶ τοσούτου. Ὁ δὲ Πέτρος εἶπε πρὸς αὐτήν: Τί ὅτι συνεφωνήθη ὑμῖν πειρᾶσαι τὸ Πνεῦμα τὸ ἅγιον; Ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ, καὶ ἐξοίσουσί σε. Ἔπεσε δὲ παραχρῆμα παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐξέψυξεν. Εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκρὰν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. Καὶ ἐγένετο φόβος μέγας ἐφ' ὅλην τὴν Ἐκκλησίαν, καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. Μετὰ τὸ γενέσθαι τὸν φόβον αὐτῶν, πλείονα σημεῖα ἐποίουν: καὶ ὅτι ἐποίουν, ἄκουε. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα ἐν τῷ λαῷ πολλά. Καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ Σολομῶντος: τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ' ἐμεγάλυνεν αὐτοὺς ὁ λαός. Εἰκότως. Καὶ γὰρ ὁ Πέτρος ἦν λοιπὸν φοβερὸς, κολάζων καὶ τὰ εἰς νοῦν ἐξελέγχων: ᾧ καὶ μᾶλλον προσέκειντο διά τε τὸ σημεῖον, καὶ τὴν πρώτην δημηγορίαν, καὶ τὴν δευτέραν, καὶ τὴν τρίτην. Αὐτὸς γὰρ καὶ τὸ σημεῖον εἰργάσατο τὸ πρῶτον, καὶ τὸ δεύτερον, καὶ τὸ νῦν, ὅπερ ἐμοὶ καὶ διπλοῦν, ἀλλ' οὐχ ἁπλῶς ἕν τι καὶ μόνον εἶναι δοκεῖ: ἓν μὲν, τὸ τὰ κατὰ διάνοιαν ἐλέγξαι: δεύτερον δὲ, τὸ ἀνελεῖν προστάγματι. Μᾶλλον δὲ προσετίθεντο πιστεύοντες, φησὶν, τῷ Κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν, ὥστε κατὰ τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς, καὶ τιθέναι ἐπὶ τῶν κλινῶν καὶ κραββάτων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν. Τοῦτο ἐπὶ τοῦ Χριστοῦ οὐ γέγονεν: ὅθεν καὶ ὁρᾷν νῦν ἐστιν ἔργῳ τὸ ὑπ' αὐτοῦ εἰρημένον ἐξελθόν. Ποῖον δὴ τοῦτο; Ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα, ἃ ἐγὼ ποιῶ, κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει. Συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων εἰς Ἱερουσαλὴμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. Σὺ δέ μοι σκόπει, πῶς αὐτοῖς ὁ βίος ὑφαίνεται πᾶς διὰ τῶν ἐναντίων. Οἷον, ἀθυμία πρώτη γέγονε διὰ τὴν ἀνάληψιν τοῦ Χριστοῦ, εἶτα εὐθυμία διὰ τὴν τοῦ Πνεύματος κάθοδον: πάλιν ἀθυμία διὰ τοὺς χλευάζοντας, εἶτα εὐθυμία διὰ τοὺς πιστοὺς καὶ τὸ σημεῖον: πάλιν ἀθυμία διὰ τὸ κατασχεθῆναι, εἶτα εὐθυμία διὰ τῆς ἀπολογίας. Πάλιν ἐνταῦθα καὶ εὐθυμία καὶ ἀθυμία. Ὅτι μὲν γὰρ ἦσαν λαμπροὶ, καὶ ὁ Θεὸς αὐτοῖς ἀπεκάλυψεν, εὐθυμία: ὅτι δὲ τοὺς αὐτῶν ἀνῄρουν, ἀθυμία. Πάλιν εὐθυμία ἀπὸ τῆς λαμπρότητος: πάλιν ἀθυμία ἀπὸ τοῦ ἀρχιερέως. Καὶ διόλου τοῦτο σκοπουμένοις ἰδεῖν δυνατόν: καὶ ἐπὶ τῶν παλαιῶν δὲ οὕτως εὕροι τις ἄν. Ἴδωμεν δὲ ἄνωθεν τὰ εἰρημένα. Ἐπώλουν, φησὶ, καὶ ἔφερον τὰς τιμὰς, καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων. Ὅρα μοι, ἀγαπητὲ, πῶς οὐ τοῖς ἀποστόλοις ἐπέτρεπον πωλεῖν, ἀλλ' αὐτοὶ ἐπώλουν, καὶ τὰς τιμὰς ἐκείνοις ἐδίδοσαν. Ἀλλ' οὐχ οὕτως ὁ Ἀνανίας, ἀλλ' ὑφαιρεῖταί τι τῆς τιμῆς οὗ ἀπέδοτο ἀγροῦ: διὸ καὶ τιμωρεῖται ὡς τὸ πρᾶγμα μὴ καλῶς διαθέμενος, καὶ κλέπτων τὰ ἑαυτοῦ φωραθείς. Οὗτος καὶ τῶν νῦν ἱερέων ἥψατο ὁ λόγος, καὶ σφόδρα κατὰ κράτος. Ἐπεὶ δὲ συνῄδει τῷ γενομένῳ καὶ ἡ τούτου γυνὴ, διὰ τοῦτο καὶ αὐτὴν ἐξετάζει. βʹ. Ἀλλ' ἴσως εἴποι τις ἂν, ὅτι σφόδρα πικρῶς αὐτῇ ἐχρήσατο. Τί λέγεις; εἰπέ μοι, ποία πικρία; Εἰ ξύλα τις συλλέξας καταλεύεται, πολλῷ μᾶλλον ὁ ἱερόσυλος: καὶ ταῦτα γὰρ ἱερὰ λοιπὸν ἦν τὰ χρήματα. Οὐκοῦν ὁ ἑλόμενος τὰ αὐτοῦ πωλῆσαι καὶ διαδοῦναι, εἶτα λαβὼν, ἱερόσυλος ἂν εἴη. Εἰ δὲ ὁ ἐκ τῶν αὐτοῦ λαβὼν, ἱερόσυλος, πολλῷ μᾶλλον ὁ ἐκ τῶν ἀλλοτρίων. Μὴ γὰρ, ἐπειδὴ νῦν μὴ γίνεται τοῦτο, καὶ ἕπεται παρὰ πόδας ἡ κόλασις, νομίσητε ἀτιμωρητὶ ταῦτα γίνεσθαι. Ὁρᾷς, ὅτι τοῦτο ἐγκαλεῖται, ὅτι ποιήσας αὐτὰ ἱερὰ χρήματα, τότε ἔλαβε; Μὴ γὰρ οὐκ ἠδύνασο, φησὶ, καὶ μετὰ τὸ πωλῆσαι αὐτὰ ὡς ἰδίοις ἀποχρήσασθαι; μὴ γὰρ ἐκωλύθης; διὰ τί μετὰ τὸ ὑποσχέσθαι λαμβάνεις; Ὅρα, πῶς εὐθέως ἐξ ἀρχῆς ἐπέθετο ὁ διάβολος μεταξὺ σημείων γενομένων καὶ θαυμάτων τοσούτων: μᾶλλον δὲ πῶς καὶ οὗτος ὑπ' αὐτοῦ ἐπωρώθη. Τοιοῦτόν τι καὶ ἐν τῇ Παλαιᾷ γέγονεν, ὅτε ὁ Χαρμὶ τὸ ἀνάθημα κλέψας ἑάλω: ἀλλ' ὅμως ἔγνως καὶ ἐκεῖ μεθ' ὅσης ἐκδικίας διωρθώθη τὸ πρᾶγμα. Ἱεροσυλία γὰρ σφόδρα χαλεπὸν, ἀγαπητὲ, καὶ πολλῆς γέμον καταφρονήσεως. Οὔτε πωλῆσαι ἠναγκάσαμεν, φησὶν, οὔτε πωλήσαντα δοῦναι τὰ χρήματα: σὺ εἵλου ἐξ οἰκείας προαιρέσεως: τί τοίνυν ἔκλεψας ἀπὸ τῶν ἱερῶν χρημάτων; Διὰ τί ἐπλήρωσε, φησὶν, ὁ Σατανᾶς τὴν καρδίαν σου; Καὶ εἰ ὁ Σατανᾶς τοῦτο ἐποίησε, τί αὐτὸς ἐγκαλεῖται; Αἴτιος γέγονε δεξάμενος αὐτοῦ τὴν ἐνέργειαν, καὶ πληρωθείς. Ἀλλ' ἔδει διορθῶσαι, φησίν. Ἀλλ' οὐκ ἂν διωρθώθη: ὁ γὰρ τοιαῦτα ὁρῶν καὶ μὴ κερδάνας, πολλῷ μᾶλλον οὐκ ἂν ἑτέρως ἐκέρδανεν. Οὐκ ἔδει τοίνυν ἁπλῶς παρελθεῖν τὸ γεγονὸς, ἀλλ' ὡς σηπεδόνα τινὰ ἐκτμηθῆναι, ἵνα μὴ τῷ λοιπῷ λυμήνηται σώματι. Νῦν μὲν γὰρ καὶ οὗτος ὠφέληται μὴ προελθὼν περαιτέρω κακίας, καὶ οἱ λοιποὶ σπουδαιότεροι γενόμενοι: τότε δὲ ἂν τοὐναντίον συνέβη. Διὰ τοῦτο πρῶτον ἐλέγχει, καὶ δείκνυσιν, ὅτι οὐκ ἔλαθεν αὐτὸν τὸ γεγονὸς, καὶ τότε καταδικάζει. Διὰ τί γὰρ, φησὶ, τοῦτο πεποίηκας; ἤθελες ἔχειν; Ἔδει ἔχειν ἐξ ἀρχῆς, καὶ μὴ ὑποσχέσθαι: νῦν δὲ λαβὼν μετὰ τὸ ἀναθέσθαι, μείζονα τὴν ἱεροσυλίαν εἰργάσω. Ὁ μὲν γὰρ τὰ τῶν ἄλλων λαμβάνων, ἴσως ἀλλοτρίων ἐπιθυμήσας λαμβάνει: σοὶ δὲ ἐξῆν ἔχειν τὰ σά. Τί τοίνυν ἐποίησας αὐτὰ ἱερὰ, καὶ τότε ἔλαβες; Ἀπὸ πολλῆς καταφρονήσεως τοῦτο πεποίηκας. Οὐκ ἔχει τὸ γενόμενον συγγνώμην, ἐκτός ἐστιν ἀπολογίας. Μηδεὶς δὲ σκανδαλιζέσθω, εἴ τινες καὶ νῦν εἰσιν ἱερόσυλοι. Εἰ γὰρ τότε ἦσαν, πολλῷ μᾶλλον νῦν, ὅτε πολλὰ τὰ κακά. Ἀλλ' ἐλέγχωμεν αὐτοὺς ἐπὶ πάντων, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. Ὁ Ἰούδας ἱερόσυλος ἦν: ἀλλ' οὐκ ἐσκανδάλισε τοῦτο τοὺς μαθητάς. Ὁρᾷς, ὅσα κακὰ ἡ τῶν χρημάτων ἐπιθυμία ποιεῖ; Καὶ ἐγένετο, φησὶ, φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. Ἐκεῖνος ἐτιμωρήθη, καὶ ἄλλοι ἐκέρδαναν. Ὥστε οὐχ ἁπλῶς τοῦτο οἰκονομεῖται: καίτοι δὲ σημείων ἄλλων πρότερον γενομένων, ὅμως οὐκ ἦν φόβος τοιοῦτος. Οὕτως ἀληθές ἐστιν ἐκεῖνο, ὅτι Γινώσκεται Κύριος κρίματα ποιῶν. Οὕτω καὶ ἐπὶ τῆς κιβωτοῦ γέγονεν: Ὀζᾶν ἐτιμωρήθη, καὶ ἐγένετο τοῖς ἄλλοις φόβος. Ἀλλ' ἐκεῖ μὲν φοβηθεὶς ὁ βασιλεὺς ἀπώσατο τὴν κιβωτόν: ἐνταῦθα δὲ οὗτοι μᾶλλον προσεκτικώτεροι γίνονται. Εἶδες, πῶς οὐκ ἐκάλεσε αὐτὸν ὁ Πέτρος, ἀλλ' ἀνέμεινεν ὥστε εἰσελθεῖν: οὐδὲ τῶν ἄλλων τις ἐτόλμησεν ἐξειπεῖν τὸ γεγονός. Τοῦτο φόβος διδασκάλου, τοῦτο τιμὴ μαθητῶν, τοῦτο ὑπακοή. Τριῶν ὡρῶν διάστημα. Καὶ οὐκ ἔμαθεν ἡ γυνὴ, οὐδὲ ἐξεῖπέ τις τῶν παρόντων, καίτοι γε ἱκανὸν ἦν ἐξηχθῆναι: ἀλλ' ἐφοβοῦντο. Τοῦτο γοῦν καὶ θαυμάζων ὁ συγγραφεὺς λέγει, ὅτι Μὴ εἰδυῖα τὸ γεγονὸς, εἰσῆλθε. Καίτοι γε ἀπὸ τούτου ἐνῆν μαθεῖν, ὅτι οἶδε τὰ λανθάνοντα. Διὰ τί γὰρ μηδένα ἐρωτήσας, ὑμᾶς ἐρωτᾷ; Ἢ δῆλον, ὅτι ὡς εἰδώς; Ἀλλ' ἡ πολλὴ πώρωσις οὐκ εἴασεν αὐτὴν τὸ ἔγκλημα ἀποδύσασθαι, ἀλλὰ μετὰ αὐθαδείας πολλῆς ἀποκρίνεται: ἐνόμιζε γὰρ πρὸς ἄνθρωπον διαλέγεσθαι. Τὸ δεινὸν τοῦτο, ὅτι ὡς ἐκ μιᾶς βουλῆς ἐπὶ τὴν ἁμαρτίαν ἦλθον, ἢ ὥσπερ ἀπὸ συνθήκης τινός. Τί ὅτι συνεφωνήθη ὑμῖν, φησὶ, πειρᾶσαι τὸ Πνεῦμα τὸ ἅγιον; Ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τὴν θύραν, καὶ ἐξοίσουσί σε. Πρότερον αὐτὴν διδάσκει τὸ ἁμάρτημα, καὶ τότε δείκνυσιν, ὅτι δικαίως τὰ αὐτὰ πείσεται τῷ ἀνδρί: ἐπειδὴ καὶ τὰ αὐτὰ ἥμαρτε. Καὶ πῶς, φησὶ, Παραχρῆμα ἔπεσε παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐξέψυξεν; Ὅτι πλησίον εἱστήκει. Οὕτως αὐτοὶ καθ' ἑαυτῶν τὴν τιμωρίαν ἐπεσπάσαντο. Τίς λοιπὸν οὐκ ἂν ἐξεπλάγη; τίς οὐκ ἂν ἔδεισε τὸν ἀπόστολον; τίς οὐκ ἂν ἐθαύμασε; Καὶ ἦσαν ὁμοθυμαδὸν, φησὶν, ἅπαντες ἐν τῇ στοᾷ Σολομῶντος. Ἐκ τούτου δῆλον, ὅτι οὐκ ἐν οἰκίᾳ, ἀλλὰ τὸ ἱερὸν καταλαβόντες ἐκεῖ διέτριβον: οὔτε μὴν λοιπὸν ἀκαθάρτων ἅπτεσθαι ἐφυλάττοντο, ἀλλ' ἁπλῶς ἥπτοντο τῶν νεκρῶν. Καὶ ὅρα, πῶς ἐν μὲν τοῖς οἰκείοις εἰσὶ σφοδροὶ, ἐν δὲ τοῖς ἀλλοτρίοις οὐ κέχρηνται τῇ δυνάμει. Μᾶλλον δὲ, φησὶ, προσετίθεντο πιστεύοντες τῷ Κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν: ὥστε κατὰ τὰς πλατείας τιθέναι τοὺς ἀσθενεῖς ἐπὶ κλινῶν καὶ κραββάτων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν. γʹ. Πολλὴ τῶν προσιόντων ἡ πίστις, καὶ μείζων ἢ ἐπὶ τοῦ Χριστοῦ. Πόθεν δὴ τοῦτο γέγονεν; Ἀπὸ τοῦ τὸν Χριστὸν ἀποφήνασθαι καὶ εἰπεῖν: Ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα, ἃ ἐγὼ ποιῶ, ποιήσει, καὶ μείζονα ποιήσει. Μενόντων γὰρ αὐτῶν ἐκεῖ καὶ οὐ περιιόντων, ἔφερον πάντες ἐπὶ τῶν κλινῶν καὶ κραββάτων οὓς εἶχον ἀσθενεῖς, καὶ πάντοθεν αὐτοῖς συνήγετο τὸ θαῦμα, ἀπὸ τῶν πιστευσάντων, ἀπὸ τῶν θεραπευθέντων, ἀπὸ τοῦ κολασθέντος, ἀπὸ τῆς παῤῥησίας τῆς πρὸς ἐκείνους, ἀπὸ τῆς ἀρετῆς τῶν οὐχ ἁπλῶς πιστευσάντων: οὐ γὰρ δὴ τῶν σημείων ἦν μόνον τὸ γενόμενον. Εἰ γὰρ καὶ αὐτοὶ μετριάζοντες τούτῳ τὸ πᾶν λογίζονται, λέγοντες ἐν τῷ ὀνόματι τοῦ Χριστοῦ ταῦτα ποιεῖν, ἀλλὰ καὶ ὁ βίος καὶ ἡ ἀρετὴ τῶν ἀνδρῶν τοῦτο πεποίηκε. Σκόπει δὲ, πῶς ἀριθμὸν ἐνταῦθα τῶν πιστευσάντων οὐ λέγει, ἀφεὶς ἐξ ἑαυτοῦ τὸν ἀκροατὴν συλλογίζεσθαι: οὕτως εἰς πλῆθος ἄπειρον ἐπέτεινε τὰ τῆς πίστεως. Ἐντεῦθεν καὶ ἡ ἀνάστασις μᾶλλον ἐκηρύττετο. Οὐδεὶς δὲ αὐτοῖς ἐτόλμα κολλᾶσθαι, ἀλλ' ἐμεγάλυνεν αὐτοὺς ὁ λαός. Τοῦτο λέγει, δεικνὺς, ὅτι οὐκ ἔτι λοιπὸν ἦσαν εὐκαταφρόνητοι καθάπερ καὶ πρότερον: καὶ ὅτι ἐν βραχεῖ καιρῷ, καὶ μιᾷ ῥοπῇ τοσαῦτα γέγονεν ὑπὸ τοῦ ἁλιέως καὶ ἰδιώτου. Οὐρανὸς οὖν λοιπὸν ἦν ἡ γῆ, καὶ πολιτείας, καὶ παῤῥησίας, καὶ θαυμάτων, καὶ πάντων ἕνεκεν: καὶ καθάπερ ἄγγελοι οὕτως ἐθαυμάζοντο, πρὸς οὐδὲν ἐπιστρεφόμενοι, οὐ πρὸς γέλωτα, οὐ πρὸς ἀπειλὰς, οὐ πρὸς κινδύνους. Οὐ μόνον δὲ διὰ τοῦτο, ἀλλ' ὅτι σφόδρα φιλάνθρωποι καὶ κηδεμονικοὶ τυγχάνοντες, τοῖς μὲν χρήμασιν ἐβοήθουν, τοῖς δὲ θεραπείᾳ σωμάτων. Διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου; Μονονουχὶ ἀπολογεῖται ὁ Πέτρος μέλλων κολάσειν αὐτὸν, καὶ τοὺς ἄλλους παιδεύει. Ἐπειδὴ γὰρ σφόδρα φορτικὸν ἔμελλε φαίνεσθαι τὸ γενόμενον, διὰ δὴ τοῦτο καὶ ἐπ' αὐτοῦ τούτου καὶ ἐπὶ τῆς γυναικὸς φοβερὸν ποιεῖ τὸ δικαστήριον. Εἰ δὲ ἀσύγγνωστα ἁμαρτόντας μὴ τοιαύτην δίκην ἀπῄτησεν ἀμφοτέρους, πόση ἐντεῦθεν καταφρόνησις Θεοῦ οὐκ ἂν γέγονεν; Ὅτι δὲ διὰ τοῦτο, δῆλον ἀπὸ τοῦ μὴ εὐθέως ἐπὶ τιμωρίαν ἐλθεῖν, ἀλλὰ δεῖξαι πρῶτον τὴν ἁμαρτίαν. Ὅθεν οὐδεὶς ἐστέναξεν, οὐδεὶς ἀνῴμωξεν, ἀλλὰ πάντες ἐφοβήθησαν. Εἰκότως δὲ, τῆς πίστεως αὐτῶν ἐπιτεινομένης, καὶ τὰ σημεῖα πλείω ἐγίνετο, καὶ πολὺς καὶ παρὰ τοῖς οἰκείοις ὁ φόβος ἦν, ἐπειδὴ οὐχ οὕτω τὰ τῶν ἔξωθεν ἡμᾶς θορυβεῖ, ὡς τὰ τῶν οἰκείων. Ἂν οὖν ὦμεν πρὸς ἀλλήλους συγκεκροτημένοι, οὐδεὶς ἔσται ἡμῖν πολεμῶν: ὥσπερ, ἂν ἀπ' ἀλλήλων διιστώμεθα, τὸ ἐναντίον πάντες ἡμῖν ἐπιθήσονται. Ἀπὸ τούτου κἀκεῖνοι λοιπὸν ἐθάῤῥουν, καὶ μετὰ παῤῥησίας καὶ εἰς ἀγορὰν ἐνέβαλλον, καὶ ἐν μέσῳ τῶν ἐχθρῶν καὶ ἐκράτουν: καὶ ἐπληροῦτο ἐκεῖνο τὸ εἰρημένον, Κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου: ὃ καὶ μείζονος ἀπόδειξις δυνάμεως ἦν, ὅτι κατεχόμενοι, δεσμούμενοι, τοιαῦτα ἔπραττον. Εἰ οὖν οἱ μόνον ψευσάμενοι τοιαῦτα ἔπαθον, οἱ καὶ ἐπιορκοῦντες τί οὐ πείσονται; Μᾶλλον δὲ εἰ ἁπλῶς εἰποῦσα ἡ γυνὴ, Ναὶ τοσούτου, τοιαύτην ἔδωκε δίκην, καὶ οὐκ ἐξέφυγεν: ἐννοήσατε οἱ ὀμνύοντες καὶ ἐπιορκοῦντες, τίνος ἂν εἴητε ἄξιοι κολάσεως; Εὔκαιρον καὶ ἀπὸ τῆς Παλαιᾶς δεῖξαι τὸ χαλεπὸν τῆς ἐπιορκίας τήμερον. Δρέπανον, φησὶ, πετόμενον ἦν, πλάτους πήχεων δέκα. Τὸ πετόμενον τὴν ταχίστην ἔφοδον τῆς τιμωρίας δηλοῖ τὴν τοῖς ὅρκοις παρεπομένην: τὸ δὲ πήχεων τοῦτο δέκα εἶναι τὸ πλάτος καὶ τὸ μῆκος, τὸ σφοδρὸν σημαίνει καὶ τὸ μέγεθος τῶν κακῶν: τὸ δὲ ἀπ' οὐρανοῦ πέτεσθαι, τὸ ἐκ τοῦ ἄνωθεν δικαστηρίου τὴν ψῆφον φέρεσθαι: τὸ δὲ δρεπανοειδὲς, τὸ ἄφυκτον τῆς τιμωρίας. Καθάπερ γὰρ δρέπανον εἰς τράχηλον ἐμπεσὸν οὐκ ἂν καθ' ἑαυτὸ ἀνελκυσθείη, μένει δέ πως ἔτι καὶ ἀποτεμνομένης τῆς κεφαλῆς: οὕτω καὶ ἡ δίκη τοῖς ὀμνύουσιν ἐπιοῦσα, φοβερά τίς ἐστι, καὶ οὐκ ἂν ἀποσταίη μὴ πρότερον ἐργασαμένη τὸ αὐτῆς. Εἰ δὲ διαφεύγομεν ὀμνύοντες, μὴ θαῤῥῶμεν: ἐπὶ γὰρ κακῷ τῷ ἡμετέρῳ τοῦτο γίνεται Ἐπεὶ τί νομίζετε; πόσοι μετὰ Ἀνανίαν καὶ Σάπφειραν τὰ αὐτὰ ἐκείνοις ἐτόλμησαν, καὶ οὐ τὰ αὐτὰ ἔπαθον; Καὶ πῶς, φησὶν, οὐκ ἔπαθον; Οὐκ ἐπειδὴ συνεχωρήθη αὐτοῖς, ἀλλ' ἐπειδὴ μείζονι τηροῦνται κακῷ. δʹ. Ὥστε οἱ πολλὰ πταίοντες, μὴ κολαζόμενοι, μᾶλλον ἢ κολαζόμενοι, φοβεῖσθαι καὶ δεδοικέναι ὀφείλουσιν: αὔξεται γὰρ αὐτοῖς τὰ τῆς τιμωρίας διὰ τῆς ἀτιμωρησίας καὶ τῆς μακροθυμίας τοῦ Θεοῦ. Μὴ τοῦτο τοίνυν ἴδωμεν, ὅτι οὐ κολαζόμεθα, ἀλλ' εἰ μὴ ἡμάρτομεν: εἰ δὲ ἁμαρτάνοντες οὐ κολαζόμεθα, μᾶλλον τρέμειν ὀφείλομεν. Εἰπέ μοι, ἄν τινα δοῦλον ἔχῃς, καὶ ἀπειλῇς αὐτῷ μόνον, καὶ οὐ τύπτῃς, πότε μᾶλλον φοβεῖται, πότε φεύγει, πότε δραπετεύει; οὐχ ὅταν ἀπειλῇς μόνον; Ὅθεν καὶ ἀλλήλοις παραινοῦμεν, μὴ ἀπειλεῖν συνεχῶς, ὥστε μὴ τῷ φόβῳ μᾶλλον κατασεῖσαι τὴν ψυχὴν, ὥστε μὴ σπαράττειν αὐτὸν πλέον τῶν πληγῶν. Ἄλλως δὲ καὶ ἐκεῖ μὲν πρόσκαιρος ἡ τιμωρία, ἐνταῦθα δὲ διηνεκής. Μὴ τοίνυν εἰ μηδεὶς τὰ τοῦ δρεπάνου πάσχει, νῦν τοῦτο ἴδῃς, ἀλλ' ἐκεῖνο ἐννόησον, εἰ τοιαῦτα ποιεῖ: ἐπεὶ πολλὰ γίνεται νῦν οἷα ἐπὶ τοῦ κατακλυσμοῦ, ἀλλὰ κατακλυσμὸς οὐ γέγονε: γέεννα γὰρ ἠπείληται, καὶ τιμωρία. Πολλοὶ ἁμαρτάνουσιν οἷα τὰ ἐπὶ τῶν Σοδόμων, ἀλλὰ πῦρ οὐκ ἦλθεν ὑετοῦ: πύρινος γὰρ ἡτοίμασται ποταμός. Πολλοὶ τὰ τοῦ Φαραὼ ἐτόλμησαν: ἀλλ' οὐκ ἔπαθον τὰ τοῦ Φαραὼ, οὐδὲ κατεποντίσθησαν εἰς Ἐρυθρὰν θάλασσαν: τὸ γὰρ πέλαγος αὐτοὺς μένει τὸ τῆς ἀβύσσου, ἔνθα οὐ μετὰ ἀναισθησίας ἡ τιμωρία, οὐδὲ ἀποπνιγῆναι ἔνι, ἀλλ' ἐπὶ πλέον κολαζομένους, τηγανιζομένους, ἀπαγχονιζομένους ἀναλίσκεσθαι. Πολλοὶ τὰ τῶν Ἰσραηλιτῶν ἐτόλμησαν: ἀλλ' οὐκ ἔφαγον αὐτοὺς ὄφεις: μένει γὰρ αὐτοὺς ὁ σκώληξ ὁ ἀτελεύτητος. Πολλοὶ τὰ τοῦ Γιεζῆ ἐτόλμησαν: ἀλλ' οὐκ ἐλεπρώθησαν: μένει γὰρ αὐτοὺς ἀντὶ τῆς λέπρας τὸ διχοτομηθῆναι, καὶ τεθῆναι μετὰ τῶν ὑποκριτῶν. Πολλοὶ καὶ ὤμοσαν καὶ ἐπιώρκησαν: εἰ δὲ καὶ διέφυγον, μὴ θαῤῥῶμεν: μένει γὰρ αὐτοὺς ὁ βρυγμὸς τῶν ὀδόντων. Καὶ ἐνταῦθα δὲ τάχα πείσονται, καὶ οὐ φεύξονται, εἰ καὶ μὴ παρὰ πόδας, ἀλλ' ἐφ' ἑτέροις ἁμαρτήμασιν, ἵνα καὶ χαλεπωτέρα ἡ τιμωρία ᾖ: ἐπεὶ καὶ ἡμεῖς πολλάκις ἀφορμὰς λαβόντες ἀπὸ μικρῶν, καὶ ὑπὲρ μεγάλων τὸ πᾶν κενοῦμεν. Ὥστε ὅταν ἴδῃς τί σοι συμβὰν, ἀναμνήσθητί σου τῆς ἁμαρτίας ἐκείνης. Τοῦτο γὰρ ἐπὶ τῶν υἱῶν τοῦ Ἰακὼβ γέγονε. Μνημονεύετε τῶν ἀδελφῶν τοῦ Ἰωσήφ: ἐπώλησαν τὸν ἀδελφὸν, σφάξαι ἐπεχείρησαν, μᾶλλον δὲ καὶ ἔσφαξαν ὅσον τὸ ἐπ' αὐτοῖς: ἠπάτησαν, ἐλύπησαν τὸν γέροντα: οὐδὲν ἔπαθον. Μετὰ πλείονα γοῦν ἔτη περὶ τῶν ἐσχάτων ἐκινδύνευσαν, καὶ τῆς ἁμαρτίας ταύτης ὑπομιμνήσκονται. Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένον, ἄκουε αὐτῶν τί φασι: Ναί: ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν. Οὕτω δὴ καὶ σὺ, ὅταν τι συμβῇ, εἰπὲ, ναὶ, ἐν ἁμαρτίᾳ ἐσμὲν, ὅτι οὐκ ἠκούσαμεν τοῦ Χριστοῦ, ὅτι ὠμόσαμεν: αἱ πολυορκίαι, καὶ αἱ ἐπιορκίαι ἐπὶ τὴν κεφαλήν μου ἦλθον. Οὐκοῦν ἐξομολόγησαι: καὶ γὰρ κἀκεῖνοι ἐξωμολογήσαντο, καὶ ἐσώθησαν. Τί γὰρ, εἰ μὴ παραχρῆμα ἔπεισιν ἡ τιμωρία; ἐπεὶ καὶ ὁ Ἀχαὰβ διὰ τοῦ Ναβουθαὶ οὐκ εὐθέως παρὰ τὴν ἁμαρτίαν ἔπαθεν ἅπερ ἔπαθε. Διὰ τί δὲ τοῦτο γίνεται; Δίδωσί σοι προθεσμίαν ὁ Θεὸς, ὥστε ἀπονίψασθαι: ὅταν δὲ ἐπιμένῃς, ἐπάγει λοιπὸν τὴν τιμωρίαν. Εἴδετε, τί ἔπαθον οἱ ψευδόμενοι; Οὐκοῦν ἐννοήσατε, τί πείσονται καὶ οἱ ἐπιορκοῦντες: ἐννοήσατε, καὶ ἀπόστητε. Οὐκ ἔστιν ὀμνύντα μὴ ἐπιορκεῖν, καὶ ἑκόντα καὶ ἄκοντα: οὐκ ἔστιν ἐπιορκοῦντα σωθῆναι. Ἀρκεῖ μία ἐπιορκία τὸ πᾶν ἐργάσασθαι, καὶ ὁλόκληρον ἡμῖν τὴν τιμωρίαν ἐπαγαγεῖν. Διὰ δὴ τοῦτο προσέχωμεν, παρακαλῶ, ἑαυτοῖς, ἵνα τὴν ἐντεῦθεν κόλασιν διαφυγόντες, τῆς παρὰ τοῦ Θεοῦ φιλανθρωπίας ἀξιωθῶμεν, χάριτι καὶ οἰκτιρμοῖς τοῦ μονογενοῦς αὐτοῦ Υἱοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.