Thus, what passion can do, the fear of God does not do with us. And what do I say: passion? What human shame can do, the fear of God does not. We do much good, and we sin much, being ashamed of people, but we do not fear God. How many have squandered their possessions out of shame! How many have sought honor in vain, serving their friends in evil! How many and how many have sinned to please friendship! 3. If, therefore, passion and shame before men can impel us both to sin and to good deeds, we say in vain that we cannot (restrain the passions); we can, if we wish; And everyone should desire. Tell me, why can't you overcome vanity, when others overcome, having the same soul, the same body, the same appearance, living the same life? Think about God, think about the highest glory, oppose it to the present, and you will soon leave it (vanity). If you absolutely desire glory, then seek true glory. What kind of glory is it if it brings dishonor? What kind of glory is this, if it compels one to seek honor from the inferior, and has need of it? Honor consists in enjoying glory from the highest. If you absolutely desire glory, then seek glory from God. If you love this one, you will despise it, you will see how dishonorable it is; and until you know this one, you will not see how shameful it is, how ridiculous it is. Just as those who are captivated by some wicked, ugly, and shameless woman, as long as they love her, cannot see her ugliness, because passion darkens the understanding, so here, as long as this passion possesses us, we cannot see what this evil is. But how, you say, can we free ourselves from it? Remember those who have squandered a great deal of possessions and have not profited from them; remember the dead, what glory they enjoyed, and it turned out to be unstable, disappeared and dissipated; understand that it is only a name and has nothing essential in it. Indeed, tell me, what is glory? Make some definition. To be an object of wonder for everyone, you say? By right or not by right? If not by right, then it will not be surprise, but censure, flattery, slander. If by right, then this is impossible, because the people do not have correct judgments, but are surprised at those who satisfy their desires. If you like, look at those who give their possessions to harlots, horsemen, and dancers. But, you will say, we are not talking about them, but about honest, just, who can do a lot of good. Surely, if they wanted, they would soon do a lot of good; but now they do nothing of the kind. Who now, tell me, praises the honest and just? The opposite (is done). And what is more disgusting than such a righteous man, if, while doing some good deed, he expects glory from the crowd? He does the same as if some excellent painter, drawing a portrait of a king, expects praise from the inexperienced. On the other hand, he who seeks glory from people will soon abandon virtuous deeds. He who expects praise does what others want, and not what he himself. What would I advise you to do? To heed God, to be content with praise from Him, to do all that is pleasing to Him, and to do good works, not to cling to anything human. This (addiction to earthly glory) harms fasting, prayer, and almsgiving, and makes all our good deeds in vain. Therefore, in order not to endure this, let us flee from this passion; let us have only one thing in mind – praise from God, approval from Him, glorification from our common Master, so that, having lived a virtuous present life, we may be vouchsafed the promised blessings, with those who love Him, the grace and love of humanity of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 29

"And Paul arose, and made a sign with his hand, and said, Men of Israel, and they that fear God! Listen to me. The God of this people chose our fathers, and exalted this people during their sojourn in the land of Egypt, and with an exalted arm brought them up out of it" (Acts 13:16,17). Piety alone serves as praise for the church. – Medicine against vice must be drawn from the Scriptures. 1. See, Barnabas leaves (to speak) Paul, just as John always leaves to Peter. He brought him from Damascus, although he was more glorious than he. But they had in mind the common good. "Rising," says (the writer), "and making a sign with his hand." Such was the custom among the Jews; therefore he also addresses them with speech. See how he introduces the sermon: having praised them beforehand and shown the great providence for them (God) with the words: "Those who fear God," then he begins to speak. He did not say, "strangers," because that name signifies calamities. "The God of this people hath chosen our fathers." See how he, too, like Stephen, calls the common people of God, calls them properly God, and depicts His ancient great blessings. They do this in order to teach them that now (God) has sent His Son by the same grace. As Christ also said about the vineyard (Luke 20:13), so does he. "He exalted this people during their sojourn in the land of Egypt, and with an exalted arm brought them out of it." There was also the opposite; but they multiplied; miracles were performed for them. These (miracles) that took place in Egypt are always remembered by the prophets. And see how he passes in silence in times of calamity, and nowhere does he pretend to be crimes, but the love of God, leaving it to them to think about it for themselves. "And for about forty years he fed them in the wilderness" (v. 18). Then he speaks of their settlement. "And having destroyed the seven nations in the land of Canaan, he divided their land for an inheritance" (v. 19). Then (a long time passed) – four hundred and fifty years. "And after this, about four hundred and fifty years, he gave them judges until the prophet Samuel" (v. 20). Here he showed that (God) provided for them in various ways. "Then they asked the king" (v. 21). He does not speak of their ingratitude, but everywhere of God's love for mankind. "And God gave them Saul the son of Kish, a man of the tribe of Benjamin. So forty years passed. And having rejected him, he made David king for them, of whom he also said, testifying, I have found a man after my own heart, David the son of Jesse, who shall do all my wills" (v. 21, 22). It is important that Christ descends from David. Then he cites the testimony of John in the following words: "From his descendants God raised up the Savior Jesus for Israel according to the promise. Just before His appearance, John preached the baptism of repentance to all the people of Israel. At the end of his career, John said: "Whom do you say that I am? I am not the same; but behold, he cometh after me, from whom I am not worthy to untie the shoes of my feet" (vv. 23-25). John testifies not simply, but putting away honor, although everyone gave it to him. And it is not the same thing to refuse honor when no one offers it, or when many give it, and not simply, but with such humiliation.  "Men, brethren, children of the family of Abraham, and those who fear God are among you! the word of this salvation has been sent to you. For the inhabitants of Jerusalem, and their rulers, not recognizing him, and condemning him, fulfilled the words of the prophets which are read every sabbath, and finding in him no guilt worthy of death, they asked Pilate to kill him" (vv. 26-28). Everywhere (the apostles) try to show that this is for their own good, so that they, hearing about things as if they were strangers, do not depart for the reason that they themselves crucified Him. "Him," he says, "without recognizing him"; So, it was the sin of ignorance. See how he slightly justifies them; and not only this (he says), but he adds that it should have been so. And lest someone say, "How do we know that (Christ) has risen?" He says, "Now are His witnesses" (v. 31). Then again he cites testimonies from the Scriptures: "And when they had fulfilled all that was written about him, they took him down from the tree, and laid him in the tomb. But God raised Him from the dead. He appeared for many days to those who went with Him from Galilee to Jerusalem, and who are now His witnesses before the people. And we preach unto you that the promise which was made to the fathers God hath fulfilled unto us, their children, by raising up Jesus, as it is written in the second Psalm, Thou art my Son: this day have I begotten thee. And that He raised Him from the dead, so that He would no longer turn to corruption, He said of this: I will give you the mercies promised to David, true. Wherefore also in another place He says, Thou shalt not suffer Thy Holy One to see corruption. David, having served the will of God in due time, rested and was gathered to his fathers, and saw corruption; but he whom God raised up did not see corruption" (vv. 29-37). See with what power he speaks; Peter never said this. "Let it therefore be known unto you, men brethren, that for his sake the forgiveness of sins is proclaimed unto you; and in all things wherein ye could not be justified by the law of Moses, by him every one that believeth is justified" (v. 38, 39). Then (he adds) the terrible words: "Beware therefore lest the words of the prophets come upon you: Take heed, you despisers, marvel and perish; for I am doing a work in your days, a work which you would not believe if any man were to tell you" (v. 40, 41). 2. See how he weaves speech from present events, and prophets, and the promised seed. But let us turn to the above. "Men, brethren, children of the family of Abraham." He calls them after their forefather. "The word of this salvation has been sent unto you." Here by the word "you" he does not express that these are only Jews, but gives them the opportunity to separate themselves from those who have committed murder, as is evident from the following. "For the inhabitants," he says, "of Jerusalem, not recognizing him, and condemning him, fulfilled the words of the prophets, which are read every sabbath." It is a great fault if they, while constantly listening, did not heed. And this is not in the least surprising: what has been said about Egypt and the wilderness sufficiently shows their ingratitude.  But how did they not understand, you will say, when John speaks to them? What wonder when (they did not hear) the prophets who often spoke to them? Then there is another guilt: "And finding in Him no guilt worthy of death." This was no longer a matter of ignorance – let us suppose that they did not consider Him to be Christ, but why did they kill Him? "They asked," he said, "Pilate to kill Him. And when they had fulfilled all that was written about Him, they took Him down from the tree and laid Him in the tomb." See how carefully they did it. He speaks of the manner of His death, and mentions Pilate, both in order that His suffering might be more evident from His judgment, and in order that they might be more strongly rebuked for having delivered Him up to a stranger. And he did not say, "They accused Him," but, "And finding in Him no guilt worthy of death, they asked Pilate to kill Him," to show that he did it to please them, and contrary to his own desire, which Peter expresses more clearly: "they denied in the face of Pilate" (Acts 3:13). Paul loved them very much; and yet, behold, he does not dwell on the ingratitude of their fathers, but arouses fear in them. Stephen justly does this when he is preparing to die, and without offering doctrine he shows that the law is already discontinued; but he does not yet (say this), but only utters threats and arouses fear. "But God raised Him up from the dead. He appeared for many days to those who went out with Him from Galilee to Jerusalem." See how he, moved by the Spirit Himself, constantly preaches about suffering and burial (of Christ). "And we preach to you," he says, "that the promise was made to the fathers," i.e., the fathers received the promise, and you the work itself. Having brought John as a witness, and said: "From his descendants God raised up a Saviour for Israel according to the promise. Just before His appearance, John preached the baptism of repentance to all the people of Israel," he then again quotes his words: "Whom do you say that I am? I'm not the one." Then he brings the apostles as witnesses of the resurrection and says: "And they are now His witnesses before the people." Then there is David, who testifies to the same thing in the following words: "Thou shalt not suffer Thy Holy One to see corruption" (Psalm 15:10). In view of the fact that neither the ancient (testimonies) in themselves would be so strong, nor these (new) without them, he confirms his speech by both. And since they were possessed with fear, as those who had killed Him, and their conscience condemned them, (the apostles) speak to them, not as Christ-killers, and teach them (the teaching), not as an alien good, but as their own. For them (the Jews) the name of David was very desirable, therefore (Paul) cites it, so that they would at least acknowledge Him (Christ) in this way; it was as if he were saying, "His Son shall reign over you; therefore do not reject His authority. What does it mean, "I will give you the mercies promised to David, is it true"? That is, a stronghold that never dies. He does not stop there, for the speech has already been proved, but threatens with punishment, passes on to what is desired by them, showing that the law ceases, and spreads about what is useful, that great blessings await the obedient, and great calamities will befall the disobedient. Then he speaks again of David, and with praise. "David," he says, "having served the purpose of God in due time, rested, and was gathered to his fathers"; just as Peter, mentioning him, says: "Let it be permitted to speak to you boldly about the forefather David" (Acts 2:29). He does not say that he died, but: "He was gathered to his fathers," which was more befitting. And behold, nowhere does he touch upon their good works, but those which are worthy of condemnation. It is precisely that which they asked (to kill Christ) and received that serves to their greatest condemnation. Then he counts the blessings of God. He chose, exalted, nourished – these praises do not refer to them, but to God. He praises only David, because Christ is from him. By the appearance of which he speaks in the words: just before His appearance, John (the Baptist) calls the incarnation of Christ, His appearance in the flesh. In the same way, John the Evangelist often points to him, because his name was glorious throughout the whole world. And look: (the writer) does not speak of this on his own behalf, but gives his very testimony. 3. Do you see how carefully he showed the real work of house-building? But let us listen to what the apostles suggested, saying that (Christ) was crucified. What is more incredible than that He is buried by those to whom He promised salvation, that when He is buried, He forgives sins, and moreover more than the law? Wherefore (Paul) did not say, "In what ye did not will," but, "And in all things wherein ye could not be justified by the law of Moses, every believer is justified by him," thereby showing the impotence of the law. Beautifully he added, "everyone," to show that everyone who only believes is justified. In all this there would be no benefit if there were no beneficence. For this reason he finally speaks of "forgiveness" (of sins), deducing from the foregoing the most important and showing that what the law was not able to do, it is the Sufferer who accomplished by his death. Therefore he well said, "His witnesses before the people," that is, to those who killed Him; but they would not be witnesses if they were not strengthened by divine power, if they did not bear witness to this before people who are ready to kill before the murderers themselves. The words: "This day have I begotten Thee" he quoted, meaning what follows them (Psalm 2:7). But why did he not add a testimony from which they were to be convinced that the remission (of sins) was accomplished through Christ? Because he wanted to prove beforehand that (Christ) was risen; and as soon as this is accepted, then from this it becomes indubitable that the remission of sins is accomplished through Him. On the other hand, he wanted to arouse in them the desire for this great (good). Thus His death was not a deprivation, but a fulfillment of prophecies. He mentions historical events because, not understanding them, (the Jews) suffered many evils. This is what he points to in conclusion when he says: "Beware." And see how it softens the severity of this (exhortation) itself. "Lest," he says, "come what has been said against you" to others: "For I am doing a work in your days, a work which you would not believe if anyone were to tell you." Do not be surprised because it seems incredible, as stated above. This could justly be said to us: "Beware," in relation to those who do not believe in the resurrection. The affairs of the Church are in a very bad state, although you think that she is at peace. It is difficult that, being in the midst of many evils, we do not even know that we are in evil. What do you say (will you say)? We maintain churches, we have property, everything else, there are meetings, people come every day, and – are we negligent? But this is not what should be put in praise of the Church. What then, you say? Then, if there is piety in it, if we go home every day profitably, having gathered more or less fruit, and not only fulfilling the law or showing a form of piety. Has anyone become better by being in the congregation for a whole month? That is what we need to ask. That very thing that seems to be a good deed is not a good deed, if nothing more comes from it after it has been done. And oh, if only nothing more! But now even worse is happening. How do you benefit from the meetings? If there were any benefit for you, then you should all have led a wise life long ago, after so many prophets, so many apostles, and so many evangelists converse with you twice a week, and all of them offer salvific dogmas and with great zeal present to you their convictions for the correction of your morals. A warrior, coming to the place of training, becomes more skillful in military affairs; an athlete, coming to the lists, becomes more experienced in wrestling; the student of the art of medicine, coming to the teacher, becomes more knowledgeable, learns more, and learns more; And what benefit have you gained? I am not speaking of those who come to the congregations from a young age, but of those who come to the congregations from a young age. Or do you consider it godly that you often go to meetings? It means nothing if we don't get any benefit; If (here) we do not gather any fruit, then it is better to stay at home. Our ancestors built churches for us, of course, not so that we could gather from our homes and show ourselves to each other – this could be done in the square, and in the baths, and at festivals – but so that students and teachers would gather together, and the former would become the best with the help of the latter. Our (meetings) have become simply a custom and a form of piety, the rest is a habit. Easter is coming; (here) there is a lot of noise, a lot of bustle, I will not say a crowd of people, since this is not characteristic of people. The holiday passed; The noise ceases, but this silence is fruitless again. How many all-night vigils, how many sacred hymns! And what of it? Even worse: many even do it out of vanity. How, do you think, do I grieve inwardly when I see that all this is flowing as if through a leaky barrel? But no doubt you will tell me, We know the Scriptures. And what of it? If you showed this by deeds, then there would be gain, there would be benefit. The church is a dyehouse; If you always leave without getting any coloring, then what is the use of coming here often? Only more harm. Has any (of you) added anything to the customs which he inherited from his ancestors? For example: someone is in the habit of commemorating a mother, wife or son; He does this, whether he has heard about it from us or not, guided by custom and conscience. So you are indignant at this, they will say? Let it not be! On the contrary, I am very happy about it; but I would like him to receive some benefit from our conversation, and what the habit has done, it would also come from us, so that another habit may be formed. Otherwise, why should I labor in vain and talk in vain, if you intend to remain in the same way, if our meetings do not produce anything good in you? 4. But, it will be said, we pray. And what if it happens without work? Listen to what Christ says: "Not everyone who says to Me, 'Lord! Lord!' shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven" (Matt. 7:21). Often I have ventured to be silent, seeing that from my words no progress occurs in you; Or maybe it happens, only in the excessiveness of my demands and desires I am like those who are too partial to money. As they always think that they have nothing, no matter how much they gather, so I, desiring your salvation until I see you prosper, think that I have done nothing, because I very much desire that you should attain the highest degree. I would that it should be so, that it should be due to my discontent, and not from your negligence; but I am afraid that my hint will be correct. For you must admit that if there had been any benefit during such a time, we should have already ceased our conversations; and you would not need our words, when they are spoken so sufficiently that you could teach others, if you cared in any way for the benefit of those who are absent. But you are constantly in need of instruction, and this shows nothing more than that you are not in a very good condition. What to do? Not to denounce only? I beseech and beseech you, try not only to come to church, but to go home as well, having received some kind of medicine against your passions, so that if not from us, then from the Scriptures you may borrow the corresponding errors. For example, does anyone give himself over to anger? Let him listen to the readings of the Scriptures, and he will certainly find (medicine) either in narrations or in teachings; in the teachings, when it is said: "The movement of anger is a fall for a man" (Sir. 1:22), and: "An angry man is not seemly" (Proverbs 11:25), and the like; and again: "A man of evil tongue shall not be reformed" (Psalm 139:12). Likewise, Christ (says): "He who is angry with his brother without cause is liable to judgment" (Matt. 5:22), and the prophet: "When you are angry, do not sin" (Psalm 4:5), and again: "Cursed is their anger, for it is cruel" (Gen. 49:7). In the narrations, such as you hear, for example, about Pharaoh, who was filled with great wrath (Exodus 14:5), and about (the king) of Assyria (2 Kings 19:35), who therefore perished. Is anyone obsessed with the love of money? Let him hear that there is nothing more lawless than a covetous man, that he gives his very soul for possessions (Sir. 14:1-10); and Christ says: "You cannot serve God and mammon" (Matt. 6:24), and the Apostle: "The love of money is the root of all evil" (1 Timothy 6:10), and the prophet: "If riches flow, do not set your heart (unto it)" (Psalm 61:11), and many similar things. In the narratives (you hear) about Gehazi, Judah, the elders of the scribes, and that "gifts blind the eyes of the wise" (Deuteronomy 16:19). Is anyone proud? Let him hear that "if He laughs at blasphemers, He gives grace to the humble" (Proverbs 3:34), and that "the beginning of pride is the separation of a man from the Lord" (Sir. 10:14), and that "everyone who is haughty in heart is an abomination to the Lord" (Proverbs 16:5); and from the narrations (you know) about the devil and all the others. In general, it is impossible to enumerate everything, let each one choose from the Divine Scriptures the remedies for his wounds; if not all at once, then part of today, part of tomorrow, and thus purify everything. And concerning repentance, and confession (of sins), and almsgiving, and meekness, and chastity, and concerning all things thou shalt find (there) many examples. "All that was written before was written for our instruction," it is said (Romans 15:4). But if everything in them is for our instruction, then let us heed them as we should. Why do we deceive ourselves in vain? I am afraid that someone will not say of us: "And their days passed away in vanity, and their years in haste" (Psalm 77:33). Who, listening to us, has fallen behind the spectacle, who has fallen behind covetousness, who has become more zealous for almsgiving? I would like to know this, not out of vanity, but in order to become more zealous, seeing the beautiful fruit of my labors. Now, how shall I set to work, seeing that the rain of teaching has fallen in such quantities, and that our fields remain in the same state, and that the plants are in no way made higher? The time of harvest has already come, the winnowing shovel is (ready); I am afraid that everything will turn out to be tares; I fear lest we all be cast into the furnace (Matt. 3:12). Summer has passed, winter has come, and we are sitting, both young and old, obsessed with their passions. Do not say to me, I do not commit fornication. What is the use that you do not commit fornication, when you are a lover of money? If a sparrow is held not by the whole body, but only by the leg, then it is dead and remains in a trap, and wings are of no help when the leg is restrained: so you are not captive to fornication, but captive to the love of money, and yet you are captive. It's not how you're captive, it's that you're captive. Do not say, young man, I am not a lover of money; Perhaps you are indulging in adultery. And therefore, again, what is the use? It is impossible that all passions take possession of us at the same age; but they are divided, and this is because of God's love for mankind, so that, having attacked us together, they do not become invincible, and the struggle with them will not be too difficult for us. What folly it is to be unable to conquer even separate passions, but to submit to them at all times, and to be proud of that which is tamed not by our efforts, but by age itself! Do you not see what diligence, and exercise, and labor are exerted by the charioteers, using bread and everything else, so as not to be thrown from the chariots and dragged (on the ground)? Do you see how much art there is? Often an adult cannot cope with one horse; and the boy, having skillfully taken two horses, easily leads and controls them. Among the Indians, they say, a great beast and a terrible elephant obeys a fifteen-year-old boy with great obedience. Why do I say all this? For if we try to tame elephants and wild horses, how much more can we tame our passions. Why are we so negligent all our lives? We have never tried to acquire this art; never, in their free time, when there was no struggle, talked with each other about anything useful. We can then be seen standing on a chariot when the struggle has begun, and therefore we are worthy of ridicule. Have I not often said, Let us exercise ourselves in our household before temptation? We often get angry at home with our children; let us restrain anger here, so that it may be easy for us to restrain it before our friends. If we practiced in this way in everything else, we would not be subjected to ridicule during the struggle. For other arts and feats there is now a weapon, an exercise, and an effort; but nothing for virtue. The farmer will not dare to touch the grapes before he has learned agriculture well; and the helmsman will not stand in the stern until he has become versed in this matter; but we, being completely inexperienced, desire to gain primacy. We should be silent, we should have no fellowship with anyone, either in deed or word, until we have tamed the beast that is within us. Do not anger and lust attack us more ferociously than any beast? Do not go out into the square with these beasts until you have put a good bridle on them, until you have tamed them, until you have made them tame. Do you not see those who lead tamed lions through the square, how much profit they make, and how they are surprised that they have produced such meekness in a dumb animal? But if this beast were suddenly furious, it would disperse all who were in the square, and the one who led it would be exposed to danger and become the cause of the destruction of others. In the same way, tame the lion beforehand, and then lead him with you, not to gather silver, but to make a profit that has no equal. And indeed, there is nothing equal to meekness, which is of great benefit both to those who have it and to those on whom it acts. Let us attain it, so that, having properly completed the path of virtue, we may be vouchsafed eternal blessings, the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.  

CONVERSATION 30

"And when they were going out of the synagogue of the Jews, the Gentiles asked them to speak of the same thing on the following Sabbath" (Acts 13:42). Praise of humility. – It is necessary to teach more by deeds than by words. – How to treat applause. 1. Do you see Paul's wisdom? He not only astonished (those who heard him) then, but also aroused in them a desire to listen to him another time, sowed some seeds, but did not finish and did not conclude his speech, in order to attract and win them over, and so as not to weary them with communicating to their souls all at once. He said: "For His sake the forgiveness of sins is proclaimed unto you" (Acts 13:38); but in what way, he did not show. After that, (the writer) puts him in the first place (v. 43, 50). Do you see what zeal was (aroused in them)? "They followed," he says, "after them," v. 43. Why did he not baptize them immediately? The time has not yet come. It was necessary to persuade them to remain firm. "And when the assembly was dismissed, many Jews and worshippers of God, converted from the Gentiles, followed Paul and Barnabas, who, conversing with them, exhorted them to abide in the grace of God. On the following Saturday, almost the entire city gathered to hear the word of God. But the Jews, when they saw the people, were filled with envy, and contradicted and slandered, they resisted what Paul said" (vv. 43-45). See how malice is struck when it wants to smite others. The contradiction of those (the Jews) served to the greater glory of these (the apostles). And before that they themselves asked them (to speak). "Contradicting and backbiting." Oh, shamelessness! In what it was necessary to agree with them, they contradict it. "Then Paul and Barnabas boldly said, 'You ought to have been the first to preach the word of God, but because you reject it, and make yourselves unworthy of eternal life, behold, we turn to the Gentiles' (v. 46).  Do you see how, because of the covetousness (of the Jews), they extended their preaching further, and turned still more to the Gentiles, justifying and making themselves free from accusations before their own (fellow countrymen)? And they did not say, "You are unworthy; but "you make yourselves unworthy" in order to soften your speech. "We appeal to the Gentiles. For thus hath the Lord commanded us: I have set thee for a light unto the Gentiles, that thou mayest be for salvation to the uttermost part of the earth" (vv. 46-47). In order that the Gentiles, hearing this, should not be grieved that if the Jews were ready, they would not receive these blessings, he cites the following prophecy: "I have set Thee in the light of the Gentiles, that Thou mayest be for salvation to the ends of the earth." "Gentiles, hearing." This made them themselves more zealous, when the Gentiles used what the Jews were supposed to hear, but the Jews were more grieved. "When the Gentiles heard this," says (the writer), "they rejoiced and glorified the word of the Lord, and all who were ordained to eternal life believed," that is, they were chosen by God, v. 48. See how quickly, according to his story, this was beneficial: "And the word of the Lord spread throughout all the country" (v. 49), i.e. it spread; as if to say so: they did not confine themselves to zeal alone, but added deeds as well. See again how they, being persecuted, do other great deeds out of zeal; they began to act more decisively and turned to the pagans; and listen to how "then Paul and Barnabas boldly said, 'You should have been the first to be preached the word of God, but since you reject it, and make yourselves unworthy of eternal life, behold, we turn to the Gentiles.'" In this way they intended to go to the Gentiles. But, look, in this determination the measure was observed, as it should be. If Peter made excuses, then all the more did they need an excuse, because no one invited them there. By the word "first" he expressed that it was proper for them also (to preach); and by the word, "ought to," he showed that they also needed it. "But how ye reject him," He did not say, "Woe unto you," or, "You shall be punished," but, "We turn to the Gentiles." Do you see what great meekness this determination is filled with? "But the Jews, inciting pious and honorable women, and the first men in the city, began to persecute Paul and Barnabas, and drove them out of their borders" (v. 50). Do you see what those who resisted the preaching did, to what shamelessness they (women) were driven? "And they, having shaken the dust from their feet upon them, went to Iconium" (v. 51). Here they finally fulfilled the terrible commandment given by Christ: "If any man receive you not, and hearken not to your words, when you go out of that house or out of that city, shake off the dust from your feet" (Matthew 10:14). However, they did not do this suddenly, but when they had already been expelled by them. But this did not harm the disciples; on the contrary, they were more firmly established in the word (of God), which (the writer) shows when he adds: "And the disciples were filled with joy and the Holy Spirit" (v. 52). The suffering of the teacher does not stop the student's zeal, but makes him even more zealous. "In Iconium they went together into the Jewish synagogue, and spoke in such a way that a great multitude of Jews and Greeks believed" (Acts 14:1). They enter the synagogues again. See how they did not become more fearful, after they said, "We turn to the Gentiles." The very fact that there was a great multitude (of those who believed) deprives them of justification. "Believed," says (the writer), "a great multitude of Jews and Greeks." Probably, they also preached to the Greeks. "But the unbelieving Jews stirred up and provoked the hearts of the Gentiles against their brethren" (v. 2). At the same time they stirred up the pagans, as if they alone were dissatisfied. Why did not (the apostles) come out of there? Because they were not expelled, but only oppressed. "Yet they tarried there for a considerable time, working boldly in the Lord, who for a witness to the word of his grace did signs and wonders with their hands" (v. 3). This gave them boldness, or rather, their diligence gave them boldness. That is why they did not perform signs anywhere for a long time. The very thing that those who heard believed was among the signs. Their boldness also contributed to this. "And the people in the city were divided, and some were on the side of the Jews, and others on the side of the apostles" (v. 4). This very division serves not a little to condemn them. Here happened what Christ said: "I have not come to bring peace, but a sword" (Matthew 10:34). "And when the Gentiles and the Jews with their rulers rushed against them to shame and stone them, when they heard of it, they withdrew to the Lycaonian cities of Lystra and Derbe, and to the environs thereof, and there preached the gospel" (vv. 5-7). 2. Again, as if deliberately wishing to spread the sermon, when it has been successful, then they (the apostles) are expelled. See: everywhere persecution produces great blessings, and the persecutors remain defeated, but the persecuted are glorious. Coming to Lystra, (Paul) performs a great miracle, raises up a lame man, and moreover with a loud voice; Listen. "In Lystra, a certain man," says (the writer), "who had no use of his legs, sat lame from his mother's womb, and never walked. He listened to Paul speaking, who, looking at him and seeing that he had faith to receive healing, said with a loud voice, "I say to you in the name of the Lord Jesus Christ, Stand upright on your feet." And straightway he sprang up, and began to walk" (vv. 8-10). Why in a loud voice? In order for the people to believe. And see with what zeal he listened to the words of Paul; this is precisely what is meant by the word, "heard." Do you see his wisdom? His lameness did not hinder his diligence to listen. "Looking at him, and seeing that he had faith to receive healing." He had already been converted inwardly; Meanwhile, the opposite happened to others. First their bodies were healed, and then their souls were healed; This one is not so. It seems to me that Paul penetrated into his very soul. "He jumped up," he said, "and began to walk." A sign of perfect healing was that he jumped up. "And the people, when they saw what Paul had done, lifted up their voices, saying in Lycaonian, 'The gods in the form of men have come down to us.' And they called Barnabas Zeus, and Paul Hermias, because he was the ruler in the word. And the priest of the idol of Zeus, which was in front of their city, brought oxen to the gate and brought wreaths, and wanted to make a sacrifice with the people" (v. 11-13). But this could not be known until now, because they spoke in their own dialect: "The gods in the form of men have come down to us." Therefore (the apostles) said nothing to them; but when they saw the crowns, they rushed and tore their garments. "But the Apostles Barnabas and Paul, when they heard of this, tore their garments, and rushing into the multitude, they said with a loud voice, 'Men! What are you doing? And we are men like unto you" (vv. 14, 15). See how they have always shunned glory, and not only did not seek it, but rejected it even when it was offered to them. Thus also Peter said: "Why are you amazed at this, or why do you look at us, as if by our own power or godliness we had made him walk?" (Acts 3:12) And so they speak. Joseph said of dreams, "Is not the interpretation of God?" (Gen. 40:8) In the same way, Daniel: "This mystery is not revealed to me, because I am wiser than all the living" (Dan. 2:30). And Paul always said, as for example, "Who is able to do this?" (2 Corinthians 2:16); and again: "Not because we ourselves are able to think of anything of ourselves, as of ourselves, but our ability is from God" (2 Corinthians 3:5). But let us turn to the above. The people did not just follow the apostles, but how? He asked them to preach the same thing again, and he showed his zeal in action. And they, look, constantly admonished, and not just accepted and did not flatter. For this reason (the writer) said: "conversing with them, they urged them to abide in the grace of God." And why did not (the Jews) contradict before? Because the preachers had been silent until then. Do you see how they were always guided by passion? And not only did they contradict, but they also slandered: so malice never knows limits! But look also at the determination (of the apostles). "You," it says, "ought to have been the first to be preached the word of God, but how ye reject it." Nothing offensive (not said). The same thing (the Jews) did with the prophets: "I did not consent to obey," they said, "we do not hear from you" (1 Samuel 8:19; Jeremiah 44:16). "But how do you reject him," it is said, not us, because your insult does not apply to us. And lest anyone should think that out of reverence they "make themselves unworthy," he said beforehand, "Reject him," and then, "We turn to the Gentiles." These words are filled with great meekness. He did not say, "We leave you," to show that it was possible to return here again: and this (removal) is not done because of your offense, but so we are commanded. The Gentiles must hear (the word of God), but it does not depend on us, but on you, that they must (hear) before you. "For thus hath the Lord commanded us, I have set thee for the light of the Gentiles, that thou mayest be for salvation," i.e. for the knowledge of salvation, and not just for the "Gentiles," but for all; this is precisely the meaning of the words: "were ordained to eternal life." And this is a sign that they are accepted by the will of God. Said, "ordained," to show that it wasn't under compulsion. "Whom He foreknew," he says, "to him he also predespondent" (Romans 8:29). And not only in the city they preached, but in the country. The pagans, hearing about this, soon began to come themselves. "But the Jews," says (the writer), "stirred up pious women, and raised up a persecution." Look: they were also the culprits of what the wives did. "And they drove them out," he says, "from their borders," not only from the city, but from the whole country. Then he says something even more terrible: "And the disciples were filled with joy and the Holy Spirit." The teachers were persecuted, but they rejoiced. Do you see the quality of the Gospel preaching, what great power it has? "They stirred up and provoked," he says, "against the brethren the hearts of the Gentiles," i.e. they slandered the apostles, accused them of many things, and represented them as treacherous. 3. And see how always (the writer) attributes everything to God. "Yet they tarried here for a considerable time," he says, "acting boldly in the Lord, Who is a witness to the word of His grace." Do not think that this serves to humiliate them. When they preached, just as the Apostle says: "He testified before Pontius Pilate" (1 Timothy 6:13), their boldness was expressed; here he speaks in relation to the people. Then, when they saw the attack, they did not hesitate: "they withdrew to the Lycaonian cities of Lystra and Derbe, and to their environs," where the wrath (of the Jews) could no longer work, and they went not only through the cities, but also through the surrounding countries. Look at the simplicity of the Gentiles and the wickedness of the Jews. They showed by their deeds that they were worthy to hear (the apostles); they gave them such honor only for signs. The latter revered them as gods, and these expelled them as harmful people; Not only did they not hinder the preaching, but they said: "The gods in the form of men have come down to us." But the Jews were offended. "And they called," says (the writer), "Barnabas" "Barnabas Zeus, and Paul Hermias." It seems to me that Barnabas also had a venerable appearance. This temptation was no small from excessive zeal; but the Apostles also manifested their virtue here. And see how they always relate everything to God. Let us also imitate them; let us not consider anything to be our own, since faith itself is not our property. And that it does not belong to us, but rather to God, listen to Paul, who says: "And this is not of you, but the gift of God" (Ephesians 2:8). Therefore, let us not be arrogant and exalted – people, earth and ashes, smoke and shadow. Tell me, really, what do you exalt yourself with? Is it because you have given alms and distributed property? But what of it? Think what would have happened if God had not wanted to make you rich; Think of the poor, or rather, remember how many have sacrificed their own body and many other things, and having sacrificed they have considered themselves to have done nothing. Thou hast given for thyself, and Christ (has given Himself) for thee; you have given you your due, and Christ did not owe you. Remember the uncertainty of the future, and do not be arrogant, but be afraid; do not humiliate virtue with pride. Do you truly want to do something great? Never consider your good deeds great. But you are a virgin? And they were virgins (Matt. 25:3), but they did not receive any benefit from virginity because of their cruelty and inhumanity. There is nothing equal to humility: it is the source, root, nourishment, foundation and union of all good; without it we are miserable, filthy and unclean. Imagine, if you will, that someone raises the dead, heals the lame, cleanses the lepers, but with pride: nothing can be worse, more impious, and more guilty than he. Do not consider anything your own. Do you have the word and the gift of teaching? Do not think that through this you have anything more than others. For this reason you must especially humble yourself, because you have been vouchsafed great gifts. Whoever is "forgiven" more must "love" more (Luke 7:47). That is why you should humble yourself, because God, bypassing others, looked after you. Therefore, be afraid, for this often serves to your destruction, if you are not attentive. What do you exalt yourself with? Is it by teaching through words? But it is easy to be wise in words; teach me by your life – this is the best way to learn. You say that it is necessary to be moderate, you make a long speech about it, and you talk about it irrepressibly. But much better than you, everyone will say, is he who teaches me this by deeds. Usually, instruction is not so much implanted in the soul by words as by deeds: and if you do not have works, then by talking you not only do no good, but do more harm; It would be better to be silent. Why? Because you're offering me something impossible. If you, who say so much, – I reason, – do not do this, then how much more am I worthy of an excuse who says nothing. That is why the prophet said: "To the sinner God said, Why do you preach My statutes" (Psalm 49:16)? There is much more harm in the fact that someone, while teaching well with words, refutes his teaching with deeds. This was the cause of many evils in the churches. Therefore, forgive you, I beg you, if our discourse dwells further on this passion. Many do much in order to stand in the middle of the speech for a long time; if they are worthy of applause from the people, then it happens to them too, as if they had received the kingdom; if the end of their speech is accompanied by silence, then this silent despondency is more painful for them than Gehenna itself. This has so perverted the churches, that you also seek to hear a word that is not accusatory, but which can delight you both in pronunciation and in the composition of your speech, as if you were listening to singers and musicians, and we coldly and pitifully try to please your desires, which should be rejected. 4. And it also happens as if a father gave his too tender and sick son cakes, refreshments, and everything that only delights, but offered nothing useful, and then in response to the doctors' remarks he would say in his defense: "What is to be done? I can't see my son crying." Unfortunate, pathetic, traitor! –

Believe me, I say with good reason, when my words are accompanied by applause, at that time I feel something human (why not tell the truth?)

Abstain, then, I beseech you, listen to me, and, if you wish, let us now establish such a rule, that no one of the hearers is allowed to applaud during the continuation of someone's speech; if anyone wishes to be surprised, let him be amazed in silence; no one prevents this; but let all attention and effort be directed to assimilating what has been said. But why do you applaud? Against this I put a rule; but you have not the patience to listen. It will be the wine of many blessings and the school of wisdom. When the external (pagan) philosophers spoke, no one ever applauded them; when the apostles also preached, it never happened that in the midst of their speech their listeners interrupted the speaker with applause. It will be of great benefit to us. Let us therefore decree this: let all listen in silence, that we may tell everything. For if we depart after applause, holding back what we have heard, then even then this praise is completely useless (but I will not examine it harshly, lest someone reproach me with discourtesy); but if there is no benefit in this, but still harm, then let us remove the obstacle, cease the rapture, and abandon the ecstasy of the soul. Christ preached on the mountain; but no one said anything until He had finished speaking (Matt. 5:1; 7:28). I do not deprive those who want to applaud it; But I support their delight even more. It is much better, having listened in silence and remembering (what has been said), to applaud at all times, both at home and in the square, than, having lost everything, to return home empty-handed, having nothing to applaud. Will not the hearer be worthy of ridicule, will he not be considered a flatterer and a mocker, if he tells that the teacher spoke well, but cannot say what exactly he said? This is characteristic of flattery. Whoever has listened to musicians and singers would be forgiven if he could not convey what he heard like them; but here it is not music or singing, but the power of judgment and wisdom, which is easy for anyone to retell and convey: how can one not recognize as worthy of condemnation the one who cannot explain why he praises the speaker? Silence and decency are most appropriate for the Church. Noise is appropriate at spectacles, in baths, at celebrations and squares; and where such dogmas are taught, there must be tranquillity, silence, wisdom, and a perfect harbor. Know all this, I beg and beg. I am looking for all the ways in which I can do good for your souls. This method seems to me to be no unimportant; It can benefit not only you, but also us. He does not allow himself to swagger and seek praise and glory, to say pleasant things instead of useful things, to occupy himself every moment with the composition and beauty of expressions, instead of the power of thoughts. Enter the painter's studio, and you will find great silence there. So (let it be) here. And here we paint images of kings, and not ordinary people, with the colors of virtue. What is this? Will you applaud again? The matter does not seem easy; but this is not because of its nature, but because, due to a strong habit, you have not yet learned to do it. Our brush here is the tongue, and the artist is the Holy Spirit. Tell me, during the celebration of the sacraments, is there noise, is there confusion? When we perform baptism or something similar, is it not silence and silence that encompasses everything? This ornament is scattered in the sky. For this reason the Greeks also condemn us, because we do everything as if for show and out of ambition. But when this stops, then the passion for the front seats will also be extinguished. And whoever loves praise, it is enough to receive it after hearing, when he begins to gather the fruit. Yes, I beseech you, let us establish this rule, so that, doing all things as it pleases God, we may be vouchsafed His love for mankind, by the grace and mercies of His Only-begotten One, our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 31

"But the Apostles Barnabas and Paul, when they heard of this, tore their garments, and rushing into the multitude, they said with a loud voice, 'Men! What are you doing? And we are men like unto you, and we preach good tidings unto you, that ye may turn from these false ones to the living God, who made the heavens, and the earth, and the sea, and all that is in them" (Acts 14:14,15). Paul's jealousy. – On the Endurance of Insults. – The Image of the Angry One. 1. See with what power the apostles do everything. They tore their garments, rushed, and began to cry out loudly, and all this out of disgust with what had happened, and as a sign of their sorrow. And it was indeed a sorrow, indeed an inconsolable sorrow, that they were taken for gods, as if they were introducing idolatry, which they had come to destroy. And it was arranged by the devil. They do not remain silent, but what? "And we," they say, "are men like you." Evil was immediately stopped at the very beginning. They did not simply say, "men," but, "Like you." Then, lest they think that they also worship gods, listen to what they add: "We preach good news to you, that you may turn from these false ones to the living God, who created the heavens and the earth and the sea, and all that is in them." See, they do not mention the prophets, nor do they say why (God), being the Creator of all things, allowed the Gentiles to live according to their own laws. "Who in past generations suffered all nations to go their own ways" (v. 16). Of what (God) has allowed, (Paul) speaks, but for what purpose He has allowed, he has not yet (says); he dwells for the time being on the most necessary, without mentioning the name of Christ. "Though He did not cease to bear witness to Himself with good works, giving us rains from heaven and fruitful seasons, and filling our hearts with food and gladness" (v. 17). Look: he does not want to increase their guilt, but teaches them to attribute everything better to God. (The Apostles) knew that they should not be so much concerned with saying anything worthy about God as with saying something useful to their listeners. Notice how covertly he points out their guilt. For if (God) has done so much for them, then they deserve punishment for not having known their Feeder while enjoying such blessings. But he does not say this explicitly, but only hints, saying: "Giving us rains from heaven." Thus David said: "They were enriched by the fruit of wheat, wine, and oil" (Psalm 4:8); and in many other places, when he discusses creation, he points to this. Jeremiah also speaks first of creation, and then of providence, which is (in the sending down) of rains. He is guided by them in his speech. "Filling," he says, "with food and gladness our hearts." Food (is served) in abundance, and not only in contentment and according to need. "And when they said this, they scarcely persuaded the people not to offer sacrifices to them" (v. 18). Therefore, they were even more worthy of surprise. Do you see that they took care to stop this madness? "From Antioch and Iconium came certain Jews, and while the apostles were preaching boldly, they persuaded the people to leave them behind, saying, They say nothing true, but all lie. And when they had stirred up the multitude, they stoned Paul, and dragged him out of the city, thinking him dead, v. 19. Truly, sons of the devil! Not only in their cities, but also outside of them, they do this, and use as much effort to harm the preaching as the apostles do to establish it. "And having stirred up the people," he says, "they stoned Paul and dragged him out of the city." Here is fulfilled what is said: "My grace is sufficient for you, for my power is made perfect in weakness" (2 Corinthians 12:9). It's more than raising up a lame man. The pagans took them for gods, but the Jews "persuaded, and stirred up the people": but not everyone was usually surprised at them (the apostles). And behold, in the same city in which they were so amazed, they endure sufferings; And it was good for those who saw. And that (God) allowed them to suffer for this purpose, listen to how (the Apostle himself) points out when he says: "I hold back, lest any man think of me more than he sees in me" (2 Corinthians 12:6). "And when the disciples were gathered round about him, he arose, and went into the city," v. 20. Do you see his jealousy? Do you see the ardent and ardent zeal? He again entered the same city, and from this it is evident that if he departed, it was because he wanted to sow the word (in other places), and that it was not necessary to provoke their wrath. This glorified them no less than miracles and made them even more glad. Nowhere is it said that they should return, rejoicing that they had done signs, but that they were counted worthy to receive disgrace for His name's sake. They learned this from Christ, Who said: "Rejoice not that the spirits obey you" (Luke 10:20). True and pure joy is to suffer something for Christ. Then they visited all the cities in which they were exposed. "And the next day he departed with Barnabas to Derbe. Having preached the gospel to this city, and having gained enough disciples, they passed back through Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and teaching that through much tribulation we must enter into the kingdom of God" (v. 21, 22). 2. So they spoke, so they persuaded. "Affirming," says (the writer), "the souls of the disciples." In this way they were affirmed and joined still more. They foretold (the sufferings) that they would not be offended, since it was necessary to be the same not only with the apostles, but also with the disciples, so that they would immediately know from the very beginning both the power of preaching and that they also had to suffer, and that they should stand courageously, not only being surprised at signs, but even more (strengthening) against temptations. That is why he himself said: "By the same podvig which ye have seen in me, and which ye now hear" (Phil. 1:30). Persecution followed persecution, everywhere there was scolding, persecution, stoning: what consolation? How did they persuade, at the very beginning talking about suffering? But here is another consolation. "And having ordained to them elders for every church, they prayed with fasting, and committed them to the Lord, in whom they believed" (v. 23). Do you see Paul's jealousy? "They prayed," he says, "with fasting, and committed them to the Lord." Here is the ordination with fasting; again fasting, the purification of our souls. "Then, having passed through Pisidia, they came to Pamphylia, and having preached the word of the Lord in Perga, they went down to Attalia" (v. 24, 25).  In order that the disciples might not lose heart because those who were taken for gods should suffer such sufferings, they came to them and conversed with them. And notice, they depart to Derbe beforehand, to let them rest from their rage; and then again to Lystra, Iconium, and Antioch, yielding to them when they were irritated, and turning to them again when they had calmed down. Do you see how they did not do everything by grace, but also by their own diligence? "And from thence they sailed to Antioch, whence they were given over to the grace of God for a work, which they also did" (v. 26). Why do they come to Antioch again? To announce what happened there. In addition, through this a great work was arranged: at last it was necessary to preach openly to the pagans; wherefore they come to proclaim that they may know of it, and it happened that at the same time those who forbade conversing with the Gentiles also came, and that they, having received confirmation from Jerusalem, should go openly. Or in other words: from this is revealed their not haughty disposition. When they come, they show both their boldness, since they have proclaimed to the Gentiles even without those (the apostles), and obedience, since they inform them of this: having done such deeds, they did not become proud. "From whence they were betrayed," says (the writer), "the grace of God." The Spirit commanded then; but it is known that what belongs to the Spirit belongs also to the Son, because they have one authority, as one nature of the Son and the Spirit. "And when they came thither, and gathered together the church, they told all that God had done with them, and how he had opened the door of faith to the Gentiles. And they tarried there a long time with the disciples" (vv. 27, 28). And it was necessary, because the city was large and needed teachers. But let us turn to the above. They struck them with their very appearance, tearing their garments. Joshua did the same after the defeat of the people (of Israel – Joshua 7:6). Do not think that this is unworthy of them and their good behavior: otherwise they would not have stopped such an impulse, otherwise they would not have extinguished this flame. In the same way, let us not abandon to do what is necessary. If they had scarcely persuaded them in this way, what would not have happened if they had not done so? If they had not done this, one might have thought that they were not humble-minded and more concerned about their own honor. And pay attention to the speech, moderate in reproach, full of surprise and reproach at the same time. This is what especially stopped them, i.e. the word: "And we are men like unto you, and we preach good news to you, that you may turn from these false ones to the living God." As if to say: although we are men, we are greater than these (gods), because they are dead. See how they not only stop, but also teach, and say nothing about invisible things. "Who made," he says, "the heavens, and the earth, and the sea, and all that is in them." He calls the times themselves witnesses. Oh, the fury of the Jews! They dared to come to the people, who so honored the apostles, and stone Paul. They took him out of the city, perhaps fearing the people. "They prayed," says (the writer), "with fasting, and committed them to the Lord." They taught him to fast in the midst of temptations. They did not speak of what they themselves had done, but "what God had done with them." It seems to me that they were talking about temptations. They did not come here in vain and not in order to calm down, but prudently, being guided by the Spirit, so that the preaching among the Gentiles might be more established. But why, you will say, did they not ordain elders in Cyprus and in Samaria? For the latter was not far from the apostles, and the former from Antioch, wherefore the word was maintained; but here they were in need of greater consolation, especially the faithful from the pagans, who had to be taught much. They came to teach because they had been truly ordained by the Spirit. And look at Paul's jealousy. He does not ask whether he should preach to the Gentiles, but immediately preaches; therefore he said of himself: "He did not consult flesh and blood at that time" (Galatians 1:16). 3. Truly, sorrow is a great blessing and adornment of a great and noble soul. How many believed after this, and no one was so glorified! In the same way, we always need zeal, great fervor of the soul and its readiness for death. After all, it is impossible to receive the kingdom except through the cross. Let us not deceive ourselves. If in time of war it is impossible to save oneself by indulging in bliss, taking care of property, engaging in trade and remaining careless, how much more so during this battle. Or do you think that this abuse is not more cruel than all others? "Our warfare," says (the Apostle), "is not against flesh and blood" (Ephesians 7:12). Whether we are dining, walking, or bathing, the enemy always stands beside us. He does not know the time of rest, except during sleep; but often even then it attacks, instilling impure thoughts and arousing our passions with dreams. And we, considering that for which he attacks is of little importance, do not watch, do not sober up, do not look at the multitude of hostile forces, do not think that this is the greatest calamity, but in the midst of so many battles we give ourselves over to bliss, as if in the midst of the world. Believe me, even now it is possible to endure more cruel sufferings than those that Paul endured. Then they stoned him, but now you can be beaten with words heavier than stones. What should be done? What he did. He did not hate those who beat him, but after they had taken him out, he went back into the city to do good to those who had insulted him so much. If you also suffered an insult from an offender who treated you unjustly, then you too were as if stoned. Do not say: I have done nothing wrong. And what did Paul do to stone him for? He preached about the kingdom, turned away from error, led to God: this is worthy of crowns, worthy of glory, worthy of innumerable rewards, and not of stones, and yet he suffered the opposite. But this is a brilliant victory. "And they pulled it out," says (the writer). And you are often drawn. But do not be angry, but preach the word (of God) through meekness. Has anyone insulted you? Be silent, bless if you can: in this way you will proclaim the word (of God), teach meekness, inspire humility. I know many who suffer not so much from wounds as from insult with words, because the wound touches the body, and this is the soul. But let us not be upset, or it is better to endure when we are offended. Do you not see how wrestlers, being wounded in the head, having lost their teeth, calmly endure pain? But there is no need to gnash, there is no need to bite with your teeth. Remember your Lord, and this remembrance will immediately become a cure for you; remember Paul; Consider that you, receiving a wound, remain a conqueror, and he, inflicting a wound, is defeated, and by this you will heal everything. Do not be carried away at the (first) moment, and you will immediately set everything right; Do not yield to the (first) movement, and you will extinguish everything. It is a great consolation to suffer something for Christ. If you do not proclaim the words of faith, you proclaim the word of wisdom. But, you will say, the more (the offender) sees meekness, the more he attacks. Are you grieved that he multiplies rewards for you? But, it will be said, he becomes indomitable. This is a pretext for your cowardice; on the contrary, then he becomes indomitable when you take revenge. If God had known that through unvindictiveness offenders become indomitable, He would not have commanded it, but would have said: avenge thyself; but He knows that it is more beneficial. Do not lay down laws that are contrary to God; Obey Him; you are no better than Him who created us. He said, "Endure insults; but you say, I will take vengeance on the offender, so that he may not become indomitable. So do you care more for him (God)? These are words of passion, obstinacy, pride, and resistance to God's commandments. Even if he were to suffer harm from it, should he not obey? When God commands something, we must not lay down laws that are contrary to Him. "A gentle answer," says (the Most Wise), "turns away anger" (Proverbs 15:1). This is what does (the answer) humble, and not contradictory. If it is good for you, then it is good for him; but if it is harmful to you, who thinkest to correct him, how much more so to him. "Doctor! heal thyself" (Luke 4:23). Has he spoken evil (about you)? Praise (him). Did he revile? Thou exalt them. Did he plot evil? Thou shalt do a good deed. Repay him with the contrary, if you are sure that you are concerned about his salvation, and do not try to satisfy your passion for revenge. But, you will say, having repeatedly tested my patience, he became worse. It's not about you, it's about him. Do you want to know what God has endured? His altars were destroyed, the prophets were killed (Romans 11:3), but He endured everything. Could He not send down lightning from above? But after the prophets He sent were killed, He sent a Son. When they showed great wickedness, then He did good. In the same way, when you see (an angry one) hardened, then yield all the more, because his very hardness has need of greater relaxation. The more he offends, the more meekness he needs. Just as fever, when it is especially intense, then requires calm, so is the hardened one. When the beast becomes too angry, then we all flee from it, and so it is from the wrathful one. Do not think that this is an honor for him: do we want to honor the beast or the demons when we flee from them? Not at all. This is dishonor and reproach; or rather, not disgrace and reproach, but condescension and philanthropy. Do you not see how sailors, when a strong wind rises, lower their sails so as not to sink the ship? And the rider, when the horses carry him, gives them free rein, and does not restrain them, lest he vainly exhaust (his) strength. 4. Do the same. Anger is fire, it is a strong flame that requires (combustible) substance; do not give food to the fire, and you will soon cease evil. Anger has no power on its own unless someone else supports it. Nothing can justify you. He is possessed by fury, and does not know what he is doing; And if you, looking at him, fall into the same way and do not learn by his example, then can you receive forgiveness? If, while at a banquet, someone saw another in the antechamber in a drunken and ugly state, and then fell into the same state himself, would it not be unforgivable, especially since he got drunk afterwards? So it is here. Let us not think that we can say in justification: I did not begin; this serves to accuse us that we, seeing him, did not become wise; it is as if someone were to say, "I was not the first to kill." That is why you are worthy of punishment, because, seeing and example, you did not restrain yourself. If you saw a drunken man vomiting, tormented, tormented, bulging his eyes, filling the table with filth, and everyone running away from him, and then falling into the same thing yourself, would you not be all the more disgusting? Such is the one who is angry. He strains the veins of the vomiter, inflames the eyes, is tormented by the intestines, spews out words much worse than that food, speaks everything as if it were undigested and nothing useful, because anger hinders it, and as there is often an excess of phlegm, irritating the stomach, completely exhausts it, so here too the excess of heat, which disturbs the soul, does not allow to hide what it would be better to keep silent about, and the angry one says everything, what should and should not be done, putting to shame not those who listen, but oneself. And as we flee from those who vomit, so do we flee from those who are angry. What do we do then? We'll sprinkle ashes on their vomit, quietly call the dogs to eat what they've vomited. I know that you listen with disgust; but I want you to feel the same way when you see that state, and not to delight in it. An unclean man is more unclean than a dog that returns to his vomit (2 Peter 2:22): if he had once vomited, he would not have ceased, he would not have been like him; but if he vomits again too, then it is obvious that he has devoured what he has vomited. But what's worse than that? What is more unclean than a mouth that devours such food? Moreover, the former is the work of nature, and the latter is not; or better, both are contrary to nature. How? So; to be angry in vain (Matt. 5:22) is not characteristic of nature, but contrary to it; therefore he says nothing like a man, but some like a beast, some like a demon. As bodily illness is contrary to nature, so is this. And that this is contrary to nature (it is evident from this) that if he remains in this state for a long time, he will perish little by little; but if it remains long in that which is peculiar to nature, it will not perish. I would rather share a meal with a man who feeds on dirt than with one who utters such words. Do you not see how pigs devour feces? So are these. What is really more shameful than the words spoken by the angry? It is as if they try not to say anything sensible, nothing pure, but whatever is shameful, whatever is ugly, they try to say and do; and what is worse, when they put themselves to shame more, they think that they are putting others to shame; and that they shame themselves is evident from what has been said above. Don't mind me that they're telling lies. For example, let a notorious harlot, or someone else acting in the spectacles, quarrel with someone; Let this one say these words to him, and he will say the same to him: which of them will be more offended by such words? One hears what is in him, and this one what is not in him; In this way nothing was added to his shame, but with this much was added to his shame. But let there really be some deeds of which only the wrathful know it, and let him, having been silent before, reveal them in the time of anger; and in this case he is more injurious to himself. How? Becoming the herald of evil, earning the glory of being unscrupulous and unfaithful; he will see how everyone will immediately reproach him and everywhere say this: if he knew even about the murder, they would say all this. Everyone will abhor him as a non-human, hate him, call him a fierce and wild beast, and will rather forgive him than him. We do not so much abhor those who have wounds as those who try to expose and show them. In the same way, he offends not only him, but also himself and his listeners, and the whole of human nature in general; He amazed the listener, but did nothing good! That is why Paul says: "That the word may be given to me, that with my mouth I may openly declare the mystery of the gospel with boldness" (Ephesians 6:19). Let us have a tongue that speaketh good things, that we may win love and favor. But evil has reached such a point that many boast of things that should be ashamed. Many utter this threat: "You will not stand, they say, against my tongue." Such words are characteristic of a drunken and disorderly woman, an obscene old woman who is being pursued in the marketplace. There is nothing more shameful than these words; there is nothing more unworthy of a man, nothing more effeminate than to put one's strength in one's tongue and boast of backbiting, like those who act at spectacles, like jesters, idlers, and flatterers. More swine than men are those who boast about it. You should hide this from yourself, and if someone else should tell you about it, you should flee from his words, as hostile and unworthy of a man; and you yourself become the herald of reproach. But you will not harm him who hears evil from you.

Amen.

CONVERSATION 32

"And they dwelt there a long time with the disciples. And there were some who came down from Judea and taught the brethren, Except ye be circumcised according to the rite of Moses, ye cannot be saved" (Acts 14:28; 15:1). Anger should be avoided. – How pride is cured and where it comes from. 1. See how everywhere (the Jews) themselves give occasion and compel (the apostles) to turn to the Gentiles. Formerly, being reproached, (Paul) justified himself, and in his own defense he said everything that made his word acceptable; and then, when the Jews turned away, he went to the Gentiles. Now, again, seeing a new difficulty, he lays down the law. Since they (Paul and Barnabas), as taught by God, spoke without distinction to all, this aroused jealousy in those of the Jews who taught not only circumcision, but also that (without it) "you cannot be saved." On the contrary, it was opportune to say: "If you are circumcised, you cannot be saved." Do you see the incessant temptations from within and without? It is good that this is in the presence of Paul, who could make an objection. But Paul did not say, "What then?" Am I not trustworthy after such signs? — but he acted meekly for them. And look: after this everyone will know about what has happened to the Gentiles, even the Samaritans, and they rejoice. "And when there was a disagreement and a great contest between Paul and Barnabas with them, they appointed Paul and Barnabas and some others of them to go on this matter to the Apostles and elders in Jerusalem. And so, having been escorted by the church, they passed through Phoenicia and Samaria, telling about the conversion of the pagans, and produced great joy in all the brethren. And when they came to Jerusalem, they were received by the church, the apostles, and the elders, and declared all that God had done with them, and how he had opened the door of faith to the Gentiles" (vv. 2-4). See how it is being arranged. "Then certain of the Pharisaic heresy arose, who believed, and said that the Gentiles should be circumcised, and commanded to keep the law of Moses. The apostles and elders gathered together to consider this matter. After a long discussion, Peter arose, and said to them, "Men, brethren! you know that God from the first days chose me from among us, that out of my mouth the Gentiles might hear the word of the gospel and believe" (vv. 5-7). See how Peter still communicates with the Jews, having long since been separated from this (communion). "You know," he said. Probably, there were also those who had accused him before for Cornelius, and those who entered with him (into the house of Cornelius – Acts 11:12); therefore he brings them as witnesses. "God hath chosen from the days of the first of us." What does it mean: "of us"? That is, he says, in Palestine, or in your presence. "Out of my mouth." See how he shows that God speaks through him, and not anything human. "And God, the Knower of the Heart, gave them a testimony." He points them to the testimony of the Spirit. "Having given them the Holy Ghost, even as he gave unto us" (v. 8). See how everywhere he equates the Gentiles (with the Jews). "And he made no distinction between us and them, having cleansed their hearts by faith" (v. 9). By faith alone, he says, they received the same thing. This is to the shame of the Jews, or rather, it may teach them that faith alone is needed, and not works (of the law) and not circumcision. In saying this, (the apostles) do not wish to justify only the Gentiles, but to teach the Jews also to abandon the law. However, they do not yet express this. "Why then do you now tempt God, desiring to put a yoke on the necks of the disciples, which neither our fathers nor we could bear? But we believe that by the grace of the Lord Jesus Christ we shall be saved, even as they also are" (v. 10, 11). What does it mean, "You tempt God"? Why do you not believe, he says, in God? Why do you tempt Him, as if He could not save by faith? Therefore to keep the law is (a sign of) unbelief. Then he shows that they themselves do not receive any benefit from it, but lays everything on the law, and not on them, and thus mitigates the reproof. "Which," he says, "neither our fathers nor we could bear? But we believe that by the grace of the Lord Jesus Christ we shall be saved, even as they are." What power these words are filled with! He also says, as Paul said more extensively in his Epistle to the Romans: "If Abraham was justified by works," he says, "he has praise, but not in the sight of God" (Romans 4:2). Do you see that this serves more to teach (the Jews) than to justify the Gentiles? If he had spoken about this without a special reason, he might not have expressed such a remark; but then, having received a pretext, he already speaks fearlessly. And see how everywhere the actions of enemies turn in favor of the apostles. If they had not given a reason, neither this nor what follows would have been spoken. And from this they learn that even if the Gentiles do not want to be converted, then they should not be despised. But let us turn to the above. In you, he says, "He chose," and "from the first days." With these words he shows that (it was) a long time ago, and not now. It is also important that this applies to Jewish believers. Two circumstances confirm what has been said: time and place. It is also well said, "I chose," and I did not say, "I was well pleased with them," but, "I chose." How do we know this? From the Spirit, he says. Then he shows that it is not only grace, but also their virtue that is testified to by what was given to them no less. "After a long discussion," he says, "between us and them." Consequently, hearts must be examined everywhere. He said in due time: "God the Knower of the Heart gave them a testimony," as in that place: "Thou, O Lord, Knower of the Hearts of all, show them" (Acts 1:24). And what is pleasing (to God), see what adds: "after a long discussion between us and them." Having spoken of the testimony concerning them, he then pronounces the great truth which Paul declares: "neither circumcision nor uncircumcision" (Gal. 5:6), and again: "to create in Himself" (Ephesians 2:15). The seeds of all this are contained in Peter's speech. He did not say, "among the circumcised," but, "among us," i.e., the apostles. Then, in order not to grieve with the word "none," he adds: "having cleansed their hearts by faith," and thus resolves the perplexity. First he explained the subject of his speech, and then he showed that it was not the law that was bad, but that they themselves were weak. 2. See how he frightens at the end of the speech. He does not tell them anything of the prophets, but (refers to) the present events, which they themselves witnessed. Probably, they also later testify and confirm his speech by events. And notice, (Peter) first lets the discourse take place in the church, and then he speaks. Since he did not speak of the circumcised, but of the Gentiles (the one being gradually confirmed became more provable, and the other was peculiar to the examiner whether it was possible to be saved under the law), see what he does: he shows that they themselves are in danger, if the law could not do what faith did; but if they lack faith, they are inevitably threatened with destruction. He did not say, "You do not believe," which would be too burdensome, when the very deed proved it. There were no pagans in Jerusalem, but in Antioch there certainly were; therefore (Paul and Barnabas) go there and stay there for a considerable time. And some of the Pharisees rebelled, still suffering from covetousness and wishing to subjugate the Gentile believers. Paul was also taught in the law, but did not suffer from this disease; and after his arrival (from Jerusalem) the teaching became more precise, since if those who are in Jerusalem command nothing of the kind, how much more (should they not command). Do you see how they do not suffer from covetousness, but rejoice in the vira? Thus, their stories were not out of ambition or vanity, but to justify preaching to the Gentiles; therefore they say nothing about what happened to the Jews. Great is the stubbornness of the Pharisees, who, after faith, impose the law and disobey the apostles! But see how these converse meekly and without self-love; Such conversations are pleasant and are more strongly impressed. Do you see how they never care about eloquence, but prove it by works and the Spirit? And with such proofs they converse meekly. And behold, they do not go to reproach those who were in Antioch, but from here again they take occasion (for their decrees). In this way those who were condemned without the intention of the apostles took care of covetousness. However, they did not say anything of the kind; but when the matter had already been decided, then they wrote with greater force. Thus, meekness is always a great good; meekness, I say, and not coldness; meekness, and not flattery, because these qualities are very different from each other. Nothing irritated Paul, nothing irritated Peter. If you have proofs, why are you angry? Is it not in order to make them invalid? An angry one can never convince. Yesterday we talked about anger; nothing prevents us from saying (about the same thing) today; frequent repetition may do something. And a medicine that has the power to heal a wound, if not applied often, will spoil everything. Do not think that from inattention to you we often talk about the same thing; if we did not pay attention, we would not speak; but we say this now because we hope to be of great benefit to you. Oh, if only we kept talking about the same thing! Oh, that we had no other subject of conversation, no other concern than how to curb our passions! Is it not strange that kings, who live in abundance and such honor, have no other conversation either at the table or at any other time than how to conquer their enemies, for which purpose they hold every day of consultation, assemble commanders and soldiers, demand taxes, and in civil affairs consider it necessary to bear in mind these two circumstances, how to conquer the enemies and arrange in their peace? We don't want to talk about such things even in our sleep? As to how to buy a field, how to acquire slaves, and how to increase property, we discuss every day, and we do not know satiety; but we do not want to speak of our deeds, which are truly ours, nor to listen to others who speak about it. What, tell me, do you wish to talk about? About lunch? But it is typical for chefs to talk about this. About money? But this is (the business of) merchants and traders. About buildings? But these are architects and housebuilders. About the land? But these are farmers. Our business is not anything else, but how to acquire wealth for the soul. Therefore, let not our word be repugnant to you. Why does no one condemn the physician who constantly discusses the art of medicine, nor other artists who talk about their own arts? If our passions were so tamed that it were not necessary to remind us of them, we might justly be reproached with ambition and vanity. However, even then they could not (could have). Even if they were tamed, it would be necessary to speak in order not to fall into them again. And doctors talk not only with the sick, but also with the healthy; they also have books of such content as to heal some from illness, and others to preserve health. In the same way, even if we are healthy, we should not evade, but do everything to preserve our health. 3. If we are sick, then these conversations are doubly necessary for us: first, to be healed of the disease; secondly, so that, having been healed, he would not fall into it again. And so, we will now talk in the medical way, and not in the way that is appropriate in a healthy state. How can this evil passion be expelled? How to quench this intense fever? Let us see where it came from and destroy the cause. Where does it usually come from? From arrogance and great pride. Let us destroy this cause, and together the disease will be destroyed. And what is arrogance? Where does it come from? Perhaps we are in danger of finding another beginning. Thus, whatever (cause) the word indicates to us, we will strive to pluck out evil at the foundation and by the roots. Where does arrogance come from? From the fact that we do not test ourselves; Concerning the properties of the earth, although we are not farmers, we try to learn about the properties of plants, about the properties of gold, although we are not merchants, about clothes, and about everything, but we do not try to do this with regard to ourselves and our nature. But who, you say, does not know his own nature? Many, and maybe all but a few. If you like, I will begin my rebuke from here. Tell me, what is man? If anyone were to be asked: how does he differ from the dumb, how is he akin to heavenly beings, what can be made of a man, could he answer correctly? I don't think so. As of a thing, so of man (one can say): man is a being; but he can become both an angel and a beast. Do not these words seem strange to you? But you have often heard them in the Scriptures; there it is said of certain people that "he is a messenger of the Lord of hosts"; "And the law," he says, "they seek out of his mouth" (Mal. 2:7); and again: "I send my angel, and he shall prepare the way before me" (Mal. 3:1); And of some, that they are serpents, "the offspring of vipers" (Matt. 12:34). Thus, according to his own mood, he can be everything, both angel and man. What do I say to an angel? And by the son of God: "I have said," says (the Scriptures), "you are gods, and all are sons of the Most High" (Psalm 81:6). And even more important is that he himself has the power to become a god, an angel, and a son of God. Man even creates an angel. Perhaps you are amazed by these words? But listen to what Christ says: "In the resurrection they neither marry nor are given in marriage, but abide as angels" (Matt. 22:30), and again: "Whosoever is able to bear, let him receive" (Matt. 19:12). In general, virtue makes angels, and virtue is in our power; Consequently, we can create angels, if not by nature, then by will. Without virtue there is no benefit in being an angel by nature; this is proved by the devil, who was like this before; and with it there is no harm in being a man by nature; this is proved by John, who was a man, and Elijah, who ascended into heaven, and all who have to go thither. Their body did not prevent them from dwelling in heaven; but they, being incorporeal, could not remain in heaven. Therefore, let no one grieve or complain about his nature, as if it were an obstacle, but about his own will. That lion was made from the incorporeal: behold, says (the Apostle), "your adversary the devil walketh about like a roaring lion, seeking whom he may devour" (1 Peter 5:8); but we (are made) angels from the corporeal. Just as someone who finds a precious substance, for example, pearls, or pearls, or something similar, and neglects it, as ignorant of such things, would suffer a great loss, so we, if we do not know our nature, then we will completely neglect it; but if we come to know it, then we will take great care and receive the greatest benefit, because from it comes the royal garment, from it the royal dwelling, from it the royal limbs, (from it) all the royal things. Let us not abuse our own nature to harm. "Thou hast made him less humble than before the angels" (Psalm 8:6), i.e. death; but even this we received for a short time. So, nothing prevents us from approaching the angels if we want to. May this desire be in us, may there be in us, that we, having accomplished our podvig, may give glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 33

Discourse 33 on Acts. Zlatoust, v.9, ch.1. DISCOURSE 33 "And when they had ceased speaking, Jacob began to speak, and said, Men, brethren! Listen to this. Simon explained how God originally looked upon the Gentiles in order to make them a people in His name. And the words of the prophets agree with this, as it is written" (Acts 15:13-15). The Church is alien to arrogance. – There is no good without an admixture of evil. 1. (James) was a bishop of the Church of Jerusalem, – therefore he says the latter. Here is fulfilled what is said: "By the mouth of two or three witnesses every word was confirmed" (Matt. 18:16). Look also at his prudence: he confirms his word with new (teachers) and ancient prophets, since he could not point to any event, like Peter or Paul. And it is well arranged that this happened through those who did not intend to remain in Jerusalem, and this (James) who taught them was not subject to them, although he was not separated from their opinion. What does he say? "Men, brethren! Listen to this. Simon explained." Some say that this (James) is the one mentioned by Luke (Luke 5:10); others (mean) another who is named after him. Whether he is the same or the other, there is no need to investigate; but it is only necessary to accept as necessary what is said to them. Great is the humility of this man and perfect is this speech; she puts an end to the matter. "As God first looked upon the Gentiles, that he might make them a people in his name. And the words of the prophets agree with this." Though he was known for a long time, yet as he was not indisputable, not being ancient, he adds an ancient prophecy and says: "As it is written, Then I will turn and rebuild the tabernacle of David, which is fallen, and that which is destroyed in it, I will rebuild it, and I will correct it, that the rest of men and all the nations among whom my name shall be proclaimed may seek the Lord, saith the Lord who does all these things" (vv. 15-17). How? Was not Jerusalem rebuilt and then destroyed again? But this is not what he is talking about here. Of what, you say, does he speak of renewal? About the one that happened after (the captivity of) Babylon. "All his works are known to God from eternity" (v. 18). His words are indisputable; here (he says) there is nothing new, but everything is foreshadowed from the beginning. Then comes his opinion. "Therefore I do not think to make it difficult for those who turn to God from among the Gentiles, but to write to them that they abstain from things defiled by idols, from fornication, from what is strangled, and from blood, and that they do not do to others what they do not want to do to themselves. For the law of Moses from ancient generations in all cities has those who preach it, and is read in the synagogues every Sabbath" (vv. 19-21). As they have not yet heard of the law, he appropriately quotes a sentence from the law, so that it may not appear that it is being broken. But behold, he does not allow them to hear this from the law, but from himself: "Therefore I believe," that is, having heard from myself, not from the law. Then a general decision is made. "Then the apostles and elders, with all the church, decided, having chosen men from among themselves, to send them to Antioch with Paul and Barnabas, namely, Judas, who was called Barsabbas, and Silas, the men who were rulers among the brethren" (v. 22). Behold, they do not merely decree this, but in order that the decision may be certain, and that those who come with Paul may not be suspected, they send them on their own. And see how much they rebuke (the adversaries) in their epistle: "Having written and delivered to them the following: 'Apostles, and elders, and brethren, to the brethren of the Gentiles who are in Antioch, Syria, and Cilicia: rejoice. For we have heard that some who have gone out from us have troubled you with their words, and have shaken your souls, saying that they ought to be circumcised, and to keep the law, which we have not entrusted to them" (v. 23, 24). A rebuke sufficient for the foolishness of those and worthy of the meekness of the apostles, who said nothing more. "Then we were assembled, and with one accord decided, having chosen men, to send them to you with our beloved Barnabas and Paul, men who had given up their lives for the name of our Lord Jesus Christ" (v. 25, 26). In order to show that it is not autocratic, that it is "unanimous" by all, that they write this with reason, he said: "having chosen" from us "men." And lest it seem a rebuke of Paul and Barnabas that they send them, see their praise: "men," he says, "who have given up their lives for the name of our Lord Jesus Christ. Therefore we have sent Judas and Silas, who will explain the same thing to you verbally" (v. 27, 28). Therefore it is not a human (doctrine) if the "Holy Spirit" so "pleases." "And we shall lay no burden upon you" (v. 28). Again, the law is called a burden. Then they make a reservation regarding the following: "More than these things are necessary: to abstain from things sacrificed to idols, and from blood, and from what is strangled, and from fornication, and not to do to others what you do not want to do to yourself" (v. 29). The new (law) did not prescribe this: Christ nowhere speaks of it; but they borrow it from the law. "And strangled," he said. Murder is forbidden here. "So those who were sent came to Antioch, and having gathered the people, they delivered the letter. And when they had read it, they rejoiced in this instruction" (v. 30, 31). Then, in order to show that they also comforted them, (the writer) added: "Judas and Silas, being also prophets, gave instruction to the brethren with abundant words, and strengthened them. And when they had been there for some time, they were sent away in peace by the brethren to the Apostles" (v. 32, 33). 2. Disagreements and strife ceased, and therefore, having confirmed them, they departed in peace. They had contests with Paul, but Paul still teaches after that. Thus, there was no arrogance in the Church, but great decency. And behold, after Peter Paul speaks, and no one stops him; Jacob waits and does not come forward, although he has been given primacy. John says nothing here, nor do the other apostles, and although they are silent, they are not grieved: so their souls were devoid of vanity! But let us turn to the above. "And after they had ceased," says (the writer), "Jacob began to speak, and said, Simon hath explained how God first looked." At first, Peter spoke more strongly, and then this one more meekly. This is always the way one who has great power should act, leave reproaches to others, and speak with greater meekness himself. Well did he say, "Simon has made it clear," as if he were expressing the opinion of others. See how old he imagines this matter. "He looked," he says, "upon the Gentiles, that he might make them a people in his name." Not simply "behold", but "in His name", i.e. for His glory. He is not ashamed to call His name the reception of the Gentiles glory, for it is a great glory. Here he points to something great. For what? To the fact that they, he says, were (accepted) "originally." "Then," he said, "I will turn and rebuild the tabernacle of David, which was fallen." Whoever examines carefully will find that the kingdom of David still stands. If his descendant reigns, then, of course, his kingdom also exists. What is the use of buildings and the city when there are no subjects? And what harm is there from the destruction of a city, when everyone is ready to give their lives for it? Thus it not only stands, but has become the most famous of all, because it is now glorified throughout the whole world. One thing was fulfilled; Something else must also come true. Having said, "And I will recreate," he also adds the reason for this, namely, "that other men and all nations may seek the Lord." If the city is restored to him who is descended from them, it is evident that the reason for the building of the city was the calling of the Gentiles. Who are these "others"? Those that remained then (not accepted). But, look, he keeps order and puts them in second place. "Saith the Lord," saith Him, "who doeth all these things." Not only does he speak, but he also creates. Consequently, the calling of the Gentiles is the work of God. However, it was a matter of something else, as Peter also clearly expressed, that Gentiles should not be circumcised. Why then do you say this? They did not say that they should not receive them when they believe, but that they should receive them in accordance with the law. Peter explained this well as this; but since this most of all perplexed the hearers, James again draws attention to it. And look: what should be made a rule is not to keep the law, Doctor Peter argued; and of that which is peculiar to us and has long been accepted, he speaks (James), and dwells especially on that of which nothing has been written, so that, having healed their minds by reminding them of what has been admitted, it is convenient to prove this also. "Therefore I think not to hinder those who turn to God," i.e. not to turn them away. If God has called, and keeping the law turns them away, then (in this case) we are at war against God. Well did he say, "from the Gentiles," showing both God's view of them from above, and their obedience and readiness for the calling. What does it mean, "I believe"? In other words: I say with the authorities that this is so. "And to write to them," he says, "that they abstain from that which is defiled by idols, from fornication, from what is strangled, and from blood." Although this applies to bodily objects, it is necessary to abstain from them, because they have produced great evil. And lest anyone object, Why do we not prescribe the same to the Jews? he added: "For the law of Moses from ancient generations in all cities has those who preach it," i.e. Moses constantly tells them about it, which is the meaning of the words: "And it is read in the synagogues every Sabbath." Look, what condescension! In what (the law) did no harm, in this (the apostle) he left (him) as their teacher, and in the meantime he granted grace that did not hinder them in any way, commanding the Jews to obey it in all things, and not subjecting (it) to the Gentile believers. In this way, by which he apparently honored him and retained his power over his own, he thereby removed the Gentiles from him. Why do they (the Jews) not learn from him? By his disobedience. From this he shows that they should no longer observe (from the law). If they are not commanded to do so, it is not because they have to observe anything more, but because they have a teacher. He did not say, "Not to offend them," or, "To transform," as Paul said to the Galatians (1:7), but, "Not to hinder," which means no other action than burdening. In this way, he resolved everything. Apparently he commands to keep the law, because he borrows these (precepts) from it, but (in reality) he has renounced it, borrowing only this. This was often spoken of by him, but (he also says) in order to show that he respected the law, and moreover he spoke not in the person of Moses, but in the name of the apostles, and for the fulfillment of many commandments, he chose one. This especially calmed them down. And so the very disagreement occurred according to the providence (of God), so that after the disagreement the doctrine would become more firm. "Then," says (the writer), "the apostles and elders, with the whole church, judged, choosing men from among themselves." Not just any, but having "chosen from among themselves," they are sent, after the election. "To send them to Antioch" says where the disease was born. 3. See how they say nothing offensive against them, but are concerned only with one thing, in order to remedy what has happened: this is what disposed the rebels there to decide. They did not say, "You are deceivers, destroyers, and so on." When necessary, Paul did so, for example, when he says: "O full of all deceit and all wickedness" (Acts 13:10); but here, when the matter had already been corrected, there was no need for it. And behold, they do not say, "That some who have come out from us" have commanded you to keep the law, but, "They have troubled you with their words." It is impossible to express it more precisely; No one would say that (good). "Souls," he says, having already been established, "shook," as if in a building transposing what had already been laid down by others. "What did we not entrust to them?" they say. "Then we, having gathered together, decided with one accord, having chosen men, to send them to you with their beloved." If they are beloved, they will not despise them; if they have "given up their souls," then they are worthy of trust. "So," he says, "we have sent Judas and Silas, who will explain the same thing to you verbally." And it was not only the epistle that had to appear, lest it should be said that they had abbreviated (the definition), but that they should say one thing instead of another. The praise attributed to Paul stopped their mouths. For this reason not only Paul or Barnabas, but also others from the Church, are departed, so that they do not look upon him with suspicion, since he held the same teaching, and not only those sent from Jerusalem. Shows how trustworthy they are; they are not exalted, he says, they are not so foolish; wherefore he added, "by men who have given up their lives for the name of our Lord Jesus Christ." And why is it said, "For it is pleasing to the Holy Spirit and to us," when it would suffice to say, "To the Holy Spirit"? "To the Holy Spirit" is said so that they do not think that this is human (teaching), and "to us" in order to suggest that they themselves accept it, although they belong to the circumcised. "Lay no burden upon you," he says. They say this because they address their speech to people who are weak and those who were in fear; That is why they add this. But at the same time he shows that the definition is not out of condescension, not because they were spared as the weak – on the contrary, there was great respect for teachers at that time – but because this would be an unnecessary burden. See how brief the Epistle is, and contains nothing superfluous, neither intricacies nor inferences, but only a definition: it was the law of the Spirit. And the burden is called (the law) in different places. And again: "having gathered the people, they handed over the letter." After (reading) the epistles, they themselves addressed (to them) with a word; and this was necessary in order to free himself from all suspicion. "Judah and Silas," says (the writer), "being also prophets, gave instruction to the brethren with abundant words, and strengthened them" (v. 32). It shows how trustworthy they were. Paul could (do this) also; but so should they, "And when they had been there for some time, they were let go in peace," v. 33. There is no more strife, no dissension! Then, it seems to me, they received the right hand (of the apostles), as Paul himself says: "They gave me and Barnabas the hand of communion" (Galatians 2:9). He also says, "They have laid nothing more upon me" (v. 6), because they accepted his opinion, and respectfully approved it. He shows that even from human reasoning, and not only from the Spirit, it can be seen that (the pagans) committed sins that could not be corrected; this does not require (admonition) of the Spirit. He also shows that the rest is not necessary and even superfluous, if only it is necessary. "By observing this," they say, "you will do well." He expresses that this is enough for them and nothing more is needed. It was possible (to command) without an epistle; but in order that the law may be contained in writing, they write an epistle. And again, so that there would be this obedience to the law, and they would say it, and they would do it, and "in peace." Let not the heretics tempt us either. See how many temptations there were at the beginning of the (Gospel) preaching; I am not talking about the external ones – these meant nothing – but about the internal. And, first, Ananias, then murmuring, then Simon the sorcerer, then indignation against Peter for Cornelius, then famine, and, finally, this is the most important of the evils. Indeed, as soon as any good appears, it is impossible that evil should not be mixed. Let us not be dismayed if some are offended, but let us thank God for them that He makes us more experienced. Not only sorrows, but the temptations themselves make us more glorious. He who holds to the truth, if no one seduces him, would not be a strong lover of the truth; but when many seduce him, then he becomes glorious. What then? Isn't this why there are temptations? I do not say that God produces them – let it not be! – but He also does good to us through this evil, although He Himself does not desire it at all. Give them, He says, "that they may all be one" (John 17:21). If there are temptations, then they do not harm them in the least, but do good. Just as martyrs are unwittingly benefited by those who lead them to torture, and God does not at all urge them to do so, so it is here. Let us not consider that (many) are offended. This is a sign of the superiority of our teaching, that many pretend to imitate it; for if it were not good, they would not appear to be imitators. I will reveal this to you more clearly. 4. Fragrant oils have counterfeiters, such as amom leaf. Since they are rare and necessary, there are many fake ones. No one will counterfeit anything else from cheap things. In the same way, the pure life has many counterfeiters; no one will dare to appear to be in impurity, but abiding in monasticism. What are we going to answer to the Greeks? Here comes a Greek, and says: I want to be a Christian, but I do not know whom to join – you have many disagreements and strife, and great confusion. Which doctrine shall I choose? Which one to prefer? Everyone says: I contain the truth. Who can I believe when I know absolutely nothing of the Scriptures? And those (heretics) represent the same thing. Exactly, it happens between us. But if we were to say that one should believe in reasoning, then you could justly be confused; but if we say that you believe the Scriptures, which are simple and true, then it is easy for you to find what you need. Whoever agrees with (the Scriptures) is a Christian; and whoever does not agree with them is far from this rule. And what if he comes and says, "The Scriptures say this, and you say another, and you interpret the Scriptures differently, you have perverted their meaning?" But, tell me, do you not have intelligence and reason? How can I, he will say, judge without knowing anything of yours? I want to be a student, and you are already making me a teacher. If he says so, then you say that we will answer? How can we convince him? Let us ask: is this not a pretense and a pretext? Let us ask: does he condemn the Greeks? In any case, he will say something, because without condemning them, he would not come to us. Let us ask the reason why he condemns, because it is not in vain that he condemns. He will say, as we know: because (their gods) are creatures, and not God uncreated. Ok. After this, if he also finds in other heresies, and we have the opposite, then is it necessary to say more? We all confess that Christ is God. Let's see who agrees with this, and who disagrees. We, calling Him God, say of Him what is worthy of God, that He has authority, that He is not a slave, but free, that He creates all things by Himself; and a heretic is the opposite. I ask again: when you want to learn the art of healing, tell me, do you simply and how happen to accept what is taught? Doctors have many opinions. If you simply accept everything you hear, then it is not worthy of a man; but if you have wisdom and discernment, you will undoubtedly learn what is good. We call Him the Son, and we acknowledge Him exactly as we say, but heretics call Him so, but do not confess it. To put it more clearly: they have some (people) by whose name they are called, i.e. by the name of their heresy – such is every heresy – and with us it is not some man who gave us a name, but faith itself. So, on your part, this is a pretense and a pretext. Tell me why, when you want to buy clothes, although you do not know the art of weaving, you do not say these words: I do not know how to buy, I am deceived; but do you use everything to become knowledgeable? When you want to buy something else, you try in every way to get the right information; And here you say it. Judging by these words, you do not want to accept anything at all. Let him who has no doctrine say what you say about the Christians: "So many of them and so many different teachings are contained: one is a Greek, another is a Jew, another is a Christian; one should not accept any teaching, because they contradict each other; I am a disciple, I do not want to be a judge, and I cannot condemn any doctrine." But you don't have such a pretext. If you were able to reject the false, then you will be able to evaluate the true when you come here. He who does not condemn any doctrine will easily say this; but he who has condemned something, although he has not yet chosen anything else, may in the course of time learn what is necessary. Let us not pretend and invent prepositions: everything is easy. If you want, I'll show you that it's just a pretext. Do you know what you should do and what you shouldn't? Why do you not do what you should, but what you should not? Do what you must, and with right thoughts ask of God, and He, of course, will reveal it to you. "God is no respecter of persons," says (Scripture), "but in every nation he that feareth him, and doeth righteousness, is acceptable unto him" (Acts 10:34,35). Whoever listens without prejudice cannot fail to be convinced. As when there is any yardstick by which everything can be measured, no great reasoning is required, and it is easy to incorrectly convict the measurer, so it is now. Why don't they see? Prejudices and human motives contribute much to this. But, you say, they say the same thing about us? How? Have we separated ourselves from the Church? Do we have heresies? Are we called by the names of people? Do we have any leader like them, this one Marcion, another Manichaeus, another Arius, and another some leader of heresy? Although we also have a certain name, we do not have leaders of heresy, but our primates and rulers of the Church. We have no teachers on earth – let it not be! – but we have "Who is in heaven" (Matt. 23:9,10). And they, you say, say the same thing? But they have a name that condemns them and stops their mouths. There were many Hellenes, and no one proposed such questions; Philosophers had it too, but this did not hinder any of those who had sound teaching. That is why it was not said of the Jews, when they were engaged in this, that there are such and such among them: which of them should we believe? But they believed as they should.