Ambrose of Milan : Attend to yourself, poor one; for your soul is precious: and if mortal flesh, a temporary soul: and if you lack money, grace does not lack: and if there is no spacious house, widespread possession, heaven is open, the earth is free. The elements have been given to all in common, the ornaments of the world are open equally to the rich and the poor. Are not the faces of the heavens, adorned with shining stars, more beautiful than the most precious gold-leaf ceilings of luxurious houses? Are the riches of the rich wider than the expanses of the earth? Whence it was said to those who join house to house and villa to villa: Will you alone dwell upon the earth? You have a larger house: the poor, in which you cry out and are heard. ... The house of God is common to the rich and the poor. — The Six Days of Creation, 6.52 Apostolic Constitutions : Let him use those tenths and first-fruits, which are given according to the command of God, as a man of God; as also let him dispense in a right manner the free-will offerings which are brought in on account of the poor, to the orphans, the widows, the afflicted, and strangers in distress, as having that God for the examiner of his accounts who has committed the disposition to him. Distribute to all those in want with righteousness, and yourselves use the things which belong to the Lord, but do not abuse them; eating of them, but not eating them all up by yourselves: communicate with those that are in want, and thereby show yourselves unblameable before God. For if you shall consume them by yourselves, you will be reproached by God, who says to such unsatiable people, who alone devour all, "You eat up the milk, and clothe yourselves with the wool;" [Ezekiel 34:3] and in another passage, "Must you alone live upon the earth"? [Isaiah 5:8] Upon which account you are commanded in the law, "You shall love your neighbour as yourself." [Leviticus 19:18] Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "You shall not muzzle the mouth of the ox which treads out the grain;" [Deuteronomy 25:4; 1 Corinthians 9:9] but that you should do it with moderation and righteousness. As, therefore, the ox that labours in the threshing-floor without a muzzle eats indeed, but does not eat all up; so do you who labour in the threshing-floor, that is, in the Church of God, eat of the Church: which was also the case of the Levites, who served in the tabernacle of the testimony, which was in all things a type of the Church. — Apostolic Constitutions (Book II), Section 4, XXV Jerome : (Verse 8) Woe to those who join house to house and connect field to field, until there is no more room and you are left to dwell alone in the land. In our opinion, they have transferred this phrase, 'until there is no more room,' to 'until you take away your neighbor's property.' Symmachus and Theodotion have done this, until the land fails or there is no place left; so that when the land fails, greed will not be satisfied. I believe that this applies generally to all those who are never satisfied, and specifically to the vineyard of the Lord, which produces wild grapes instead of good grapes, meaning injustice instead of justice, and outcry instead of righteousness. For what madness is it, when houses and fields should be had for driving away the rains and for sowing crops, to desire to have those things in which you cannot dwell and which you are not sufficient to cultivate, and to make your own pleasure the necessity of another? Some consider this saying according to the trope, against the heretics: when they move their feet from the East, they come into the plain of Shinar, which is interpreted as the scattering of teeth; and they build a city of confusion and a tower of pride, and they hear under other words: 'Hear this, rulers of the house of Jacob, and you remnant of the house of Israel, who loathe justice and pervert all that is right, who build Zion with blood and Jerusalem with iniquity' (Micah 3:9-10). They join houses to houses, that is, doctrines to doctrines; about which it is said by Michael, 'Do not build in a scornful house' (Micah 3), nor above the foundation of Christ, which the apostle Paul placed (1 Cor. 3), and in which they should have built gold, silver, precious stones; on the contrary, let them build wood, hay, straw, the end of which is fire. The Savior speaks about these kinds of houses in the Gospel: 'Everyone who hears my words and does not do them will be like a foolish man who built his house on sand.' Rain descended, rivers came, winds blew and beat on that house, and it fell; and great was its fall. (Matthew 7:26, 27). For so long heretics seek to join new things with old, and to change the same things for more recent ones, until human perception and speech fail. — Commentary on Isaiah John Chrysostom : You see, even if many people do not admit this in so many words but claim to believe in the doctrine of the resurrection and future retribution, nevertheless I take notice not of their words but of what they do day to day. That is to say, if you are looking forward to resurrection and retribution, why go chasing the values of this life to such an extent? Why, tell me, do you put yourself to such trouble day in and day out amassing more possessions than there is sand on the seashore, not to mention property and dwellings, as well as buying baths, often acquiring these things through robbery and greed and thus fulfilling that saying from the inspired author "Woe to those who add house to house, and join field to field so as to steal from their neighbor"? Cannot this sort of thing be seen happening day after day? One person says, "That house casts a terrible shadow on mine," and he invents countless pretexts to get hold of it, while another lays hold of a poor person's property and makes it his own. And what in fact is worse, remarkable and unheard of and quite beyond excuse, is for a person comfortably situated in one locality being able to move elsewhere without any good reason for wanting to, either on account of a change of circumstances or because constrained by physical disability; all over the place, in city after city, he is bent on procuring monuments to his own avarice and having timeless effigies of his own evil for all to see. He heaps all sins of this kind on his own head without feeling his heavy and troublesome burden, whereas enjoyment of them he leaves for others, not only after his departure from this life but even here before his demise. You see, no matter what he wishes, he is stripped of his possessions, they are all squandered, so to say, by his friends and left in tatters without the smallest part of them falling to him to enjoy. Yet why do I say enjoy? Even if he wanted, how could he with one stomach manage to dispose of such an abundance of good things? — HOMILIES ON Genesis 22:20 (6)