CONVERSATION 5

"Men of Judah, and all who dwell in Jerusalem! let it be known to you, and give heed to my words" (Acts 2:14). Flattery should be avoided. "What do you mean, the moon will turn into blood?" – What is the true benefit of a bishop? – Christ established new laws. 1. Here the Apostle addresses his speech to those whom he called foreigners above; apparently he speaks only to them, and meanwhile he corrects those who laughed. And that some laughed was arranged (by God) so that (Peter) would begin to speak in defense (of the apostles) and, defending them, teach others. And so, these people considered it a great praise for themselves that they lived in Jerusalem. "This be done unto you," he says, "and be aware, and give heed to my words." This arouses their attention for the time being, and then begins to protect them. "They are not drunk, as you think" (v. 15). Do you see how modest his defense is? Though he had the greater part of the people on his side, yet he spoke to them very meekly; And first he refutes their sly assumption, and then proceeds to defend them. Wherefore he did not say, "As ye speak, mocking and laughing at us; but, "What do you think," wishing to show that they say these things unintentionally, and attributing it rather to their ignorance than to malice. "They are not drunk, as you think, for now is the third hour of the day" Why does he say this? Is it not possible to be drunk at the third hour? Of course you can; But he did not want to dwell on this for a long time, since (the apostles) were not at all in such a position as these people said in mockery. From this, therefore, we learn that it is not necessary to speak much unnecessarily. And on the other hand, his further words serve as confirmation of this. Now his speech is addressed to everyone in general. "But this is what was foretold by Joel the prophet: and it shall come to pass in the last days, saith God" (vv. 16, 17). The name of Christ is still nowhere to be seen, and this promise is not His promise, but that of the Father. Notice the prudence (of the Apostle). He did not omit (this circumstance) and did not immediately speak about Christ himself, namely, that He promised this after His crucifixion: otherwise, if he had said so, he would have spoiled everything. But this, you will say, would be sufficient to prove His Divinity. Thus, when this is believed, in the meantime there was only care that it should be believed; and when they do not believe, the consequence would be that they would be stoned. "I will pour out My Spirit upon all flesh." He gives them good hopes, if only they want it. And he does not allow them to think that this is only the advantage of the apostles, since displeasure would arise from this, and thus removes envy. "And your sons shall prophesy," he says. This great deed does not belong to you, he says, and this praise is not yours; Grace has passed on to your children. He calls himself children together with the other apostles, and them fathers. "And your young men shall see visions, and your elders shall be taught by dreams. And upon my servants and on my handmaids in those days I will pour out my Spirit, and they shall prophesy" (vv. 17, 18). He goes on to show that the apostles were favored (by God) because they were worthy of the Holy Spirit, and they were not, because they crucified Christ. In the same way, Christ, wishing to tame their wrath, said: "By whose power do your sons cast them out?" (Matthew 12:27) He did not say, "My disciples," because it would seem that He was flattering Himself. In the same way, Peter did not say that they were not drunk, but that they spoke under the inspiration of the Spirit, and not simply (said this), but ran to the prophet and, guarding himself against him, spoke with perfect confidence. In this way he himself absolved them from the accusation, and as for grace he brings the prophet as a witness. "I will pour out My Spirit upon all flesh." This is said because grace was poured out on some in dreams, and on others in reality. After all, even in dreams, the prophets had visions and received revelations. Then (the apostle) continues the prophecy, which contains something terrible. "And I will show," he says, "wonders in heaven above, and signs on the earth below," v. 19. With these words he hints both at the future judgment and at the destruction of Jerusalem. "Blood and fire and smoking smoke." Look how he depicted destruction. "The sun shall be turned into darkness, and the moon into blood," v. 20. He said this in relation to the situation of the suffering. However, it is said that many of these things really happened in heaven, as Josephus (Flavius) testifies. At the same time (the Apostle) frightened them by this, reminding them of the former darkness and making them wait for what would happen. "Before the great and glorious day of the Lord comes." If now, he says, you sin with impunity, then do not yet consider yourself safe. After all, this is the beginning of some great and difficult day. Do you see how he shook and shook their souls, and turned their laughter into justification? For if this is the beginning of that day, it must necessarily follow that they were in the greatest danger. What then? Does he continue to talk about what inspired fear? No. And what? He gives them rest again, and says, "And it shall come to pass, whosoever shall call upon the name of the Lord shall be saved" (v. 21). This is said of Christ, as Paul says (Romans 10:13); however, Peter does not dare to express this clearly. But let us return to what has been said above. Peter rises up beautifully against those who laugh and mock, saying: "Let this be known to you, and give heed to my words." And in the beginning he said, "Men of the Jews," calling, as it seems to me, Jews those who lived in Judea. Let us offer, if you will, the very words of the Gospel, so that you may know what Peter suddenly became. A slave girl went out, says (the Evangelist), "and said, 'Thou wast also with Jesus of Galilee'; and he answered: "I do not know what thou sayest," and when they asked him again, "then he began to swear and to swear" (Matt. 26:69-74). 2. And here see with what boldness he speaks, with what great freedom. He did not praise those who said, "We hear them with our tongues speaking of the great works of God"; but, on the contrary, along with others, he burdens them with his own words, wishing to make them more zealous and to present his word as alien to flattery. This is always beautiful to observe, so that with condescension the word is devoid of all flattery, as well as of any insult, which is not easy. It is not without reason that this was done at the third hour: when the splendor of the light appears, then the people are not yet busy with the trouble of dinner, then it is a clear day, then everyone is in the square. Do you see the word full of freedom? "And give heed to my words." Having said this, Peter did not add anything (of himself), but added: "But this is what was foretold by the prophet Joel: and it shall come to pass in the last days." This shows that the end is already near. That is why the words "in the last days" have a certain special expressiveness. Then, lest it should be thought that this matter concerns only sons, he adds: "And your elders shall be taught by dreams." Note the order: first the sons, as David says: "Instead of Thy fathers were Thy sons" (Psalm 44:17); and in turn, Malachi: "And he shall turn the hearts of the fathers to the children" (Mal. 4:6). "And on My servants and on My handmaids." And this is a sign of virtue, because we have become servants of God, having been freed from sin. Yes, the gift is also abundant when the gift passes to the other sex and is not limited to one or two persons, as was the case in ancient times, for example, Devor and Oldana. And he did not say that it was the Holy Spirit, nor did he interpret the words of the prophet, but gave only one prophecy, leaving him to speak for himself. Nor does he say anything about Judas, because everyone knew what kind of punishment had befallen him. But he is silent, knowing that nothing has such a powerful effect on them as when they are conversed with on the basis of prophecy; This is stronger even than the deeds themselves. When Christ performed miracles, He was often contradicted; and when Christ quoted to them the following words from the prophecy: "The Lord said to my Lord, Sit at my right hand" (Psalm 109:1), they fell silent, so that they could no longer say a single word in answer to Him. And in many places He reminds them of the Scriptures, for example, when He says: "He called them gods, to whom the word of God was" (John 10:35), or better, this can be found everywhere by everyone. That is why Peter also says here: "I will pour out My Spirit on all flesh," i.e., on the nations; but does not yet reveal and explain (the prophecies), because it was not profitable. In the same way, these words are not clear: "And I will show miracles in heaven above," because by their vagueness they frightened them even more. If he had explained to them, he would have armed them more against him. That is why he bypasses it, as if it were clear, wishing to suggest such a concept. Of course, afterwards he explains to them when he talks to them about the resurrection, when he has prepared them for it by his word. Wherefore he willingly evades (this prophecy), because benefactions were not able to attract them: this never happened. After all, no one was saved then; and now the faithful were saved under Vespasian. This is the meaning of the words (of the Saviour): "And if those days were not shortened, no flesh would have been saved" (Matthew 24:22). What was more difficult happened beforehand, for first the inhabitants were taken prisoner, and then the city was destroyed and burned. Then (Peter) dwells on the allegory, in order to bring the devastation and captivity closer before the eyes of his hearers. "The sun will turn into darkness, and the moon into blood." What does the expression "the moon will turn into blood" mean? It seems to me that by this he means the excessiveness of the bloodshed, and he deliberately speaks in such a way as to inspire them with great fear. "And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved." "Everyone," he says, whether he be a priest (though he does not yet say so), or a slave, or a freeman, because "there is neither Jew nor Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus" (Galatians 3:28). And rightly so: this distinction really takes place only here, where everything is a shadow. If in the royal palaces there is neither noble nor ignoble, but everyone is marked by his deeds; if in the arts everyone is valued according to his work, then how much more – in that state. "Whosoever shall call." "He will call" not simply, because "not everyone," says (Christ), "who says to Me, Lord! Lord!" (Matt. 7:21), – but He will call with zeal, with a good life, with due boldness. Thus, his word is not yet burdensome, since he introduces a speech about faith, although he does not hide the fear of punishment. Why? Because it shows that there is salvation in invocation. 3. What do you say, tell me? Do you remember the salvation after the crucifixion? Be patient a little. God's love for mankind is great; and the very fact that the Lord calls them proves His divinity no less than the resurrection, no less than miracles. For what is expressed in extreme goodness is primarily characteristic of God. That is why (Christ) says: "No one is good, but God alone" (Luke 18:19). But let us not turn this goodness into an excuse for carelessness, because He punishes as God. And so this was done by the One Who said, "Whosoever shall call upon the name of the Lord shall be saved," I am speaking of what was done upon Jerusalem, of that most grievous punishment. About this I wish to tell you a few words that will be useful to you for the denunciation of the Marcionites and many other heretics. Since they assert that Christ is a good God, and he (who punishes) is evil, let us see who did it. Who did it? Is he evil in vengeance for Him? No way; otherwise, how can he be alien to Him? Or kind? But (from the Scriptures) it turns out that both the Father and the Son did this. With regard to the Father, this is evident from many places, for example, where it is said that He sends His armies into the vineyard, and with regard to the Son, from the words: "Bring my enemies, those who would not have me to reign over them, and slay them before me" (Luke 19:27). And on the other hand, Christ Himself speaks of the coming tribulations, which, in their cruelty, surpass all that has ever been done, and He Himself announced them. Do you want to hear what happened? They were pierced with horns. Could there be a more horrible sight? Or do you want me to tell you about the sufferings of the woman, about that sad event that surpasses any calamity? Or talk about hunger and contagion? I omit what is even worse than this. At that time, people did not recognize nature, did not recognize the law, they surpassed animals in cruelty; and all this happened as a result of the necessities of war, because it was pleasing to God and Christ. It will be fitting to point this out both to the Marcionites and to those who do not believe in Gehenna: it will be enough to curb their shamelessness. Are not these calamities more terrible than the evils that were in Babylon? Isn't this hunger much more unbearable than that of that time? About this Christ Himself said thus: "Then shall there be great tribulation, such as has not been since the beginning of the world until now, nor shall it be" (Matt. 14:21). How then do some say that Christ has forgiven them of their sin? Perhaps this question is considered ordinary; but you are able to resolve it. No one can point out anywhere a fiction similar to what really happened. And if the writer had been a Christian, his words might still have been suspicious; If this is a Jew, and the most zealous Jew, who appeared after the Gospel, then should not these events be authentic for everyone? For you will see everywhere how he extols everything Jewish. Thus, there is Gehenna, and God is good. Were you not horrified when you heard of those sufferings? But the sufferings here are nothing compared to what will be there. Again I am forced to seem to you unpleasant, burdensome, and intolerable. But what am I to do? That's what I'm set up for. Just as a strict educator, by his very duty, inevitably incurs the hatred of his pupils, so do we.

Such is the doctor. But it is not yet too disagreeable, because it immediately makes the usefulness of its art felt; And we are in the future. Such is the judge: he is burdensome to criminals and rebels. Such is the legislator: he is disagreeable to those who must obey his laws. But not so is he who calls for pleasure, who arranges public festivals and celebrations, who crowns the people; no, these people are liked because they amuse the cities with various spectacles, sparing no expense and expense. For this reason those who have received pleasure from them reward them on their part with praises, curtains, a multitude of lamps, wreaths, branches, and resplendent clothing. Meanwhile, the patients, as soon as they see the doctor, become sad and despondent. In the same way, the rebels, as soon as they see the judge, are disheartened, and do not rejoice or rejoice, unless he himself goes over to their side. Now let us see who is most useful to the cities, whether they are those who organize these festivals, these feasts, sumptuous dinners, and various amusements, or those who, rejecting all this, bring with them sticks and whips, bring executioners and terrible soldiers, pronounce terrible words, make severe reprimands, cause sorrow, and disperse the people in the square with a stick. Let's see, I say, on which side there is a benefit. After all, they are burdened by the latter, and they are loved very much. What then happens to those who amuse the people? The only empty pleasure that remains only until the evening, and the next day disappears, is disorderly laughter, indecent and intemperate words. And what about these? Fear, abstinence, modesty in the way of thinking, meekness of soul, avoidance of carelessness, curbing internal passions, guarding oneself from those that invade from without. Thanks to this, each of us owns his own property, and through those festivals we lose it, and, moreover, to the detriment of ourselves – we lose it not because robbers have invaded us, but because, to our own pleasure, we are robbed by vanity. Everyone sees how this robber carries away all his possessions, and enjoys it. This is a new kind of robbery, which makes those who are subjected to it rejoice! 4. But there is nothing of the kind there; there we are protected by God, as a common Father, from all things visible and invisible: "Take heed," says He, "do not your alms before men" (Matt. 6:1). There the soul learns to avoid unrighteousness. For the unrighteousness consists not only in the criminal greed for money, but also in giving the belly more food than necessary, and in the enjoyment of pleasures we overstep their proper measure and reach a frenzy. There the soul learns chastity, and here – debauchery. For debauchery does not consist only in copulation with a woman, but also in the fact that we look with shameless eyes. There he learns meekness, and here – arrogance: "All things are lawful for me," says (the Apostle), "but not all things are profitable" (1 Corinthians 6:12); there – decency, here – shamelessness. I am already silent about what happens at the spectacles; There is not even any pleasure here, but rather sadness. Point out to me, after one day of the feast, both those who bore the costs (of organizing the feast) and those who were amused with spectacles, and we will see that they are all despondent, especially the one who spent the money. This is natural. On the previous day he had amused the commoner, and the commoner was indeed happy and enjoyed great pleasure, for he was pleased with the splendid clothes; but he could not always use it, and therefore he grieved and was consumed with sorrow when he saw that it was taken from him. As for the one who spent money, it seems that his happiness was small in comparison with the happiness of the first. That is why the next day they change with each other, and the greatest discontent falls to the lot of the latter. But if in human affairs that which pleases has so much unpleasant in it, and that which is burdensome brings such benefit, then how much more so in spiritual matters. For this reason no one complains about the laws, on the contrary, everyone considers them to be generally useful, since it is not foreigners who have come from outside, nor enemies who have decreed them, but the citizens themselves, the overseers, the trustees. And this is considered a sign of prosperity and benevolence, when laws are decreed, although the laws are filled with punishments, and it is impossible to find a law without punishment. Is it not strange after this if you call the people who expound those laws saviors, benefactors, intercessors, and you consider us some kind of cruel and intolerable people, although we are talking about the laws of God? After all, when we talk about Gehenna, we cite the same laws. And just as secular legislators set forth laws about murder, theft, marriages, and the like, so we cite laws about punishments, laws that were not made by man, but by the only-begotten Son of God himself. He who is merciless, he says, let him suffer punishment; this is precisely the parable (of the debtor) (Matt. 18:23-35); let him who holds a grudge be subjected to extreme torment; let him who is angry in vain be cast into the fire; let him who curses suffer execution in hell. If you think that you hear strange laws, do not be embarrassed. Why would Christ come if He did not have to decree extraordinary laws? For we already know that the murderer and adulterer must be punished; therefore, if we were to hear the same thing, what would be the need for a heavenly Teacher? Therefore He does not say, "Let the adulterer be punished," but he who looks with shameless eyes, and adds also where and when he will be punished. And not on boards. and He did not paint His laws on pillars; And He did not set pillars of brass, nor did He inscribe letters on them; no, He raised up for us twelve apostolic souls, and upon them by the Holy Spirit He wrote these letters. And we, in all fairness, read them to you. If it was lawful among the Jews, so that no one could excuse himself by ignorance, how much more so with us. But if anyone says, "I do not hear, and I will not answer before the court," then he will be punished especially more for this. In fact, if no one taught, it would still be possible to excuse oneself with this; But if there are teachers, then it is no longer possible. See how Christ takes away this excuse from the Jews when He says: "If I had not come and spoken to them, they would have had no sin" (John 15:22). Again Paul (says): "But I ask, Have they not heard? On the contrary, their voice went out into all the earth, and their words to the ends of the world" (Romans 10:18). Then there is forgiveness when no one speaks; but when the overseer sits and has it as his duty, then there is no forgiveness. And yet, Christ did not want us only to look at these pillars, but to be pillars ourselves. And since we have made ourselves unworthy of these writings, let us at least look at these pillars. As the pillars threaten others, but they themselves are not subject to responsibility, just as the laws themselves are – so also are the blessed apostles. And look: such a pillar does not stand in one place, but these writings are widespread everywhere. If you go to India, you will hear about them; whether you go to Spain or to the very ends of the earth, you will not meet anyone who has not heard of them, except through your own negligence. So do not be angry, but be attentive to what is said here, so that you may be able to take up works of virtue and receive eternal blessings in Christ Jesus our Lord, with whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 6

"Men of Israel! hear these words" (Acts 2:22). The dignity of Peter. – What does it mean to love Christ? – What is the difference between a gentle soul? – The harm caused by anger. 1. This is not said (by the Apostle) out of flattery: but since he has strongly rebuked the Jews above, he now makes allowances for them, and timely reminds them of David. He begins again with an introduction, so that they would not be dismayed, since he intended to remind them of Jesus. Hitherto they had been calm because they had listened to the prophet; but the name of Jesus would immediately arm them. And he did not say, "Believe," but, "Hear," which was not burdensome. And notice how he does not say anything lofty, but begins his speech with an extremely humiliating one. "Jesus," he says, "Nazarene," he immediately mentions a homeland that was considered contemptible. And as yet nothing great is said about Him, not even what some would say about a prophet. "Jesus," he says, "a Nazarene, a man testified to you from God." Notice how much it meant to say that he was sent from God. This was always and everywhere tried to prove by Christ Himself, John, and the Apostles. Listen, for example, to what John says: "He said to me, On whom you see the Spirit descending and abiding upon Him, that is he who baptizes with the Holy Spirit" (John 1:33). And Christ Himself even predominantly inspires this, saying: "I have not come of Myself, but He has sent Me" (John 8:42). And everywhere in the Scriptures this is the primary concern. For this reason also this holy leader in blessed countenance, an adherent of Christ, an ardent disciple, to whom the keys of heaven were entrusted, who received spiritual revelation, humbled them with fear, showed that (the apostles) were vouchsafed great gifts, and made them certain, and then he already talks about Jesus. Oh, how he dared to say among the murderers that He had risen! However, He does not immediately say, He is risen, but first, He has come to you from God. This is also evident from what He did. And he does not say, "He has done," but, "God through him," in order that by modesty he might attract them the better, whereby he calls them to witness, and says, "A man who has been testified to you of God by powers, and wonders, and signs, which God has done through him among you, as you yourselves know" (v. 22). Then, when you have come to that terrible crime of theirs, see how he tries to free them from guilt. After all, despite the fact that this was predestined, they were still murderers. "This," he says, "according to the definite counsel and foreknowledge of God, you have taken, and nailed with the hands of the wicked, and killed" (v. 23). He speaks in almost the same words as Joseph, who also said to his brothers, "Do not be afraid; it was not you who sold me, but God sent me here (Gen. 45:5). And since he said that this was the will of God, so that they would not say, "It means that we have done well," he warns this thought by adding: "They nailed them with the hands of the wicked, and killed them." Here he alludes to Judas and at the same time shows them that they would not have been able to do this if God had not allowed and betrayed Him. This is the meaning of the word "devotee." Thus, all the blame is laid on the head of Judas the traitor, since he betrayed Him with a kiss. Either this is meant by the words, "by the hands of the wicked," or he is speaking here of the soldiers, expressing the following thought: "You did not simply kill Him, but through the intermediary of lawless people." Notice how everywhere (the apostles) take care that His sufferings should be recognized first. As for the resurrection, since it was a great deed, (Peter) covers it up for the time being, and only then makes it visible. Sufferings, namely the cross and death, were universally recognized, but the resurrection was not; wherefore he speaks of him afterwards, adding, "But God raised him up, breaking the bands of death, because it was impossible for her to hold him" (v. 24). Here he pointed to something great and lofty. The words, "impossible," show that Christ Himself allowed Himself to be restrained, and that death itself, holding Him, was tormented as it were by the sickness of birth and suffered terribly. It is known that the Scriptures everywhere usually call danger a mortal disease. At the same time, the idea is expressed here that He has risen so that He will no longer die. Or with the words: "because it was impossible for her to hold Him" – (the Apostle) shows that the resurrection of Christ was not the same as the resurrection of other people. Then, before any thought could be born in their minds, he set before them David, who put aside all human thoughts. "For David speaks of Him" (v. 25). And behold, what a despised testimony again! For this reason he brought him first, saying that which is more humiliating, in order to show that the death (of Christ) was not a sorrowful event. "I have always seen the Lord before me, for he is at my right hand, that I may not be shaken. For Thou wilt not leave my soul in hell" (vv. 25, 27). Then, having finished the prophetic testimony, he adds: "Men brethren!" (v. 29). When he intends to say something especially important, he always uses such an introduction in order to arouse their attention and attract them in himself. "Let it be allowed," he says, "to speak to you boldly about the forefather David" (v. 29). What great modesty! So he always condescends when it was harmless. Wherefore he did not say, "This is said of Christ, and not of David; on the contrary, he very prudently shows deep respect for Blessed David, in order to touch them; and of that which is acknowledged by all, he speaks as if it were impudent to say, trying to win them over in his favor with those praises (David) which he discreetly introduces into his speech. That is why he does not simply say: about David, but: "about the forefather David". "That he died and was buried." He does not yet say, "And he is not risen; but in another way he immediately expresses this, saying: "And his tomb is with us to this day" (v. 29). Now he proved what he wanted; but even after this he had not yet passed over to Christ, but again spoke with praise of David, "Being a prophet, and knowing that God had promised him with an oath" (v. 30). 2. Thus he speaks, in order that they, at least out of respect for David and his family, should accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer. "And knowing," he says, "that God had promised him with an oath" (v. 30). He did not simply say, "He promised," but, what was stronger, "With an oath I promised him of the fruit of his loins to raise up Christ in the flesh, and to set him on his throne" (v. 30). See how you have again pointed out the high truth. Since he softened them with his words, he boldly offers this saying of the prophet and talks about the resurrection. "That his soul was not left in hell, neither did his flesh see corruption" (v. 31). This is surprising again; from this it is evident that the resurrection (of Christ) was not like the resurrection of other people. Death held Him and at the same time did not do what it is accustomed to do. Thus Peter spoke secretly about the sin (of the Jews), but did not add anything about the punishment; He showed that they had killed (Christ), and then proceeds to the sign of God. But when it is proved that the slain was a righteous man and a friend of God, then, even if you keep silent about the punishment, the sinner will condemn himself even more than you. So (Peter) attributes everything to the Father, so that they may receive his words. Then he quotes from the prophecy the expression: "impossible." Therefore, let us look again at what is said above, "Jesus," says (Peter), "a Nazarite, a man testified to you from God," i.e., a man of whom there can be no doubt, but for whom works speak. So Nicodemus said: "Such miracles as Thou doest, no one can do" (John 3:2). "By powers," he says, "and by wonders and signs which God has wrought through him among you" (Acts 2:22); then it is not secret, if it is "among you." First he talks about what they know, and then he moves on to the unknown. Then, with the words, "which God created," he shows that it was not they who could do it, but that it was the work of God's wisdom and providence, since it was from God. And what was unpleasant for them, it passed quickly. The apostles everywhere tried to show that (Christ) died. Though you, says (Peter), deny it, they will testify. And He who embarrassed death itself, of course, could have inflicted much more trouble on those who crucified Him. However, Peter doesn't say anything like "He could have killed you," he just lets them know it. Meanwhile, from these words we also learn what it means that death held Him. Whoever is tormented by holding something, no longer holds and does not act, but suffers and tries to give up as soon as possible. Also (Peter) said beautifully, "David speaks of Him," so that you do not attribute these words to the prophet himself. Do you see how he finally explains and exposes the prophecy, showing how Christ sat on His throne? After all, the spiritual kingdom is in heaven. Notice how along with the resurrection he also pointed to the kingdom, saying that (Christ) was risen. (Further) shows that the prophet was made compelled (to speak so) because it was a prophecy of Christ. Why did he not say, "Of His kingdom," but, "Raised up" (v. 31)? It was too high (for them). But how did He sit on the throne? Being king over the Jews. And if it is over the Jews, how much more over those who crucified Him. "And his flesh," he says, "saw no corruption" (v. 31). This is apparently less than the resurrection, but in fact they are one and the same. "This Jesus God raised up." See how (always) he calls Him no other way. "We are all witnesses to this. Therefore he was lifted up by the right hand of God" (v. 32, 33). Again he turns to the Father, although what he has already said was enough; But he knew how important it was. Here he alluded both to the ascension and to the fact that Christ dwells in heaven; but he does not express this clearly either. "And having received from the Father the promise of the Holy Spirit" (v. 33). See: in the beginning He said that it was not Christ who sent Him (the Holy Spirit), but the Father; and when He reminded them of His miracles and of what the Jews had done to Him, when He spoke of the resurrection, He boldly began to speak of this also, and again brought them to witness, referring to both of their senses (i.e., sight and hearing, v. 33). And he mentions the resurrection often, but their transgression only once, so as not to be burdensome to them. "And having received," he says, "from the Father the promise of the Holy Spirit." This is again (the truth) great; and I think he is speaking now of the promise that was before the suffering. See how, finally, he assimilates all this to Christ, doing it very imperceptibly. For if He poured out (the Holy Spirit), it is evident that the prophet said of Him above, "In the last days, saith God, I will pour out My Spirit upon all flesh, and your sons and your daughters shall prophesy" (v. 17ff.). See what (truths) he imperceptibly puts into his words! But since this was a great deed, he again covered it up, saying that Christ received it from the Father. He spoke of His beneficences and miracles; said that He was the King and that He had come to them; said that He gives the Holy Spirit. But no matter what anyone says, it will all be in vain if he does not have the benefit in mind. John acts like Peter when he says: "He shall baptize you with the Holy Spirit" (Matthew 3:11). At the same time, (Peter) shows that the cross not only did not diminish Christ, but, on the contrary, glorified Him even more, since what God had promised Him of old, He has now granted. Or to put it another way: Peter is speaking here of the promise that He has given us. Thus, He already knew in advance about the future promise and after the cross He gave us even more. "Poured out." Here (the apostle) shows His worthiness, as well as the fact that He is not simply (bestowed the Spirit), but in abundance. Hence, in order to make this (dignity) obvious, he adds further words. Having spoken of the gift of the Holy Spirit, he now speaks boldly about the ascension (of Christ) into heaven, and not simply, but again brings a witness and reminds us of the very person to whom Christ also pointed. "For David did not ascend," he says, "into heaven," v. 34. 3. Here (the Apostle) speaks without hesitation, animated by what he said above; He no longer says, "Let it be lawful" (v. 29) or anything like that; but to speak plainly: "The Lord said to my Lord, Sit at my right hand, until I make thy enemies thy footstool" (v. 34, 35). And if He is the Lord of David, how much more so is it. "Sit at my right hand." With this, he expressed everything. "Until I make Thy enemies Thy footstool." With these words he aroused great fear in them, just as he first showed how God deals with His friends, and how He deals with His enemies. And in order for them to believe him better, he again ascribes power to the Father. And since he has spoken the high truth, he now again brings down his word to the humiliated. "Know therefore with certainty," he says, "all the house of Israel" (v. 36), that is, do not doubt or object. And then he says with authority, "What God hath made this Jesus Lord and Christ" (v. 36). He remembered this from the Psalm of David (Psalm 2:2). He should have said, "Know therefore with certainty, all the house of Israel," that he sits at the right hand; but since this was too high, he, leaving this, to cite another, which is much more humiliating, says: "He did," i.e., he set it. Consequently, he says nothing about the essence here, but everything about this object (i.e., about the incarnation). "This is Jesus, whom you have crucified" (v. 36). With this he concluded his word beautifully, in order to shake their minds. First he showed how great this crime was, and then spoke openly about it, in order to better understand its importance and incline them with fear. After all, people are not so much attracted by good deeds as they are admonished by fear. But wondrous and great men and friends of God do not need any of this. Such, for example, was Paul: he spoke neither of the kingdom nor of Gehenna. This is what it means to love Christ; it means not to be a hireling, not to look (at a pious life) as a trade and trade, but to be truly virtuous and do everything out of love for God alone. What tears are we worthy of, when such a great duty lies upon us, and we do not try, like merchants, to acquire the kingdom of heaven? So much has been promised to us, and yet we do not listen? What can such hostility be compared with? People who are possessed by an insane passion for money, whomever they meet, whether they are enemies, or slaves, or their most wicked opponents, the most worthless people, if they only hope to get money through them, resolve to do anything, and flatter, and serve, and become slaves, and consider them the most honorable people, if only to get something from them: the hope of getting money produces that they don't think about anything like that. And the kingdom does not have the same importance with us as money has; or better, does not have even an insignificant fraction of that significance. Yet it was promised not by some ordinary person, but by Him Who is incomparably higher than the kingdom itself. But if the kingdom is promised, and God Himself gives it, then, obviously, it already means a lot to receive it from such a Person. And now, meanwhile, the same thing is happening, as if we had despised the king, who, after innumerable other blessings, would make (us) his heirs and co-heirs with his own son; And to the chief of the robbers, who was the cause of so many misfortunes both for us and for our parents, who himself is full of innumerable evils and has disgraced both our glory and our salvation, they began to bow down if he showed us even one ox. God promises us a kingdom, and we despise Him; The devil is preparing hell for us, and we honor him! This is God, and this is the devil! But let us look at the very difference in their commandments. After all, even if none of this had happened, that is, if there had not been God, and this is the devil. If the former did not prepare for us kingdoms, and the latter for hell, would not the very nature of their commandments be sufficient to induce us to be in union with the former? What do both command? One is that which covers us with shame, and the other is that which makes us glorious; the one is that which subjects to innumerable calamities and disgrace, the other that which gives great consolation. In fact, look: one says: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:29); and the other says: be cruel and harsh, angry and irritable, be better a beast than a man. Let us see what is more useful, what is more beneficial. But not only this (keep in mind), but think that one of them is the devil. Then that which is more useful will be especially revealed, and the celebration will be greater. For it is not he who gives easy commands that is caring, but he who commands what is useful. And fathers give onerous commands, as masters give to their servants; but for this reason some of them are fathers, and others are masters; but the enslavers and destroyers command everything contrary. However, that (the commandments of God) also give pleasure, this is clear from the following. What, in your opinion, is the condition of an irritable person, and a person who is not malicious and meek? Is it not true that the soul of the latter is like a solitary place where great silence reigns, and the soul of the former is like a noisy square, where there is a terrible cry, where the drivers of camels, hinnies, and donkeys shout with all their might at those who pass by, so as not to crush them? Or again, does not the soul of the latter resemble the midst of cities, where there is a great noise now from the silversmiths, now from the other from the coppersmiths, and where some offend and others are offended? And the soul of the former is like a certain mountaintop, where a gentle wind blows and where a pure ray (of the sun) falls, from which transparent streams pour and where one meets a multitude of lovely flowers, as in spring meadows and gardens, adorned with plants, flowers and flowing streams. If there is any sound here, it is a pleasant sound, giving great pleasure to the one who hears it. Here either songbirds sit on the branches of the trees, and grasshoppers, nightingales, and swallows sing harmoniously one concert; or a gentle wind, lightly touching the branches of trees, often produces sounds similar to the sound of a flute or the cry of a swan; or a meadow covered with roses and lilies, with which they bend to each other and shimmer blue, represents, as it were, a blue sea in a moment of slight agitation. In a word, there are many similarities to everyone: when you look at roses, you think you are seeing a rainbow; and if you look at the violets, you will think that you see a sea agitated; if you look at the lilies, you will think that you see the sky. And it is not only the sight that you enjoy here at the sight of such a spectacle, but also the body itself. Here man finds for himself consolation and rest for the most part, so that he considers himself more likely in heaven than on earth. 4. There is another sound here – when the water rolls effortlessly from the top along the crevasses and, lightly hitting the pebbles encountered, murmurs softly and pours such sweetness over our limbs that soon even sleep, from which the limbs involuntarily fall, descends on our eyes. Have you listened to my story with pleasure, and perhaps you have even been captivated by the desert country? And yet the soul of a magnanimous man is incomparably more pleasant than this desolate country. And I have not touched upon this likeness in order to describe to you a meadow, or to praise it with eloquence, but so that you, seeing from the description how great is the delight of generous people, seeing that the treatment of a generous person gives incomparably more pleasure and benefit than life in such places, try to imitate such people. In fact, if such a soul does not produce a stormy breath, but only gentle and friendly words, truly like a gentle breeze, only convictions in which there is nothing coarse, but on the contrary something like the singing of birds is heard, then is it not true that this is better? The breath of the word does not fall on the body, but revives the soul. It is not so soon that a physician, no matter how hard he may try, will free a sick person from fever, as a magnanimous man cools a man who is both irritable and burning with anger with a breath of his words. But what do I say about the doctor? And red-hot iron, lowered into water, will not lose its warmth as soon as a hot-tempered person, if he meets with a patient soul. But just as songbirds have almost no value in the market, so our beliefs are considered empty words by irritable people. So, meekness is more pleasant than anger and rage. But not only this (it must be borne in mind), but also that one is commanded by the devil, and the other by God. You see, I have not said in vain that if it were not for the devil and God, the commandments themselves would already be sufficient to distract us (from the devil). A meek person is pleasant to himself, and useful to others: but an angry person is disagreeable to himself, and harmful to others. Indeed, there is nothing worse than an angry person, nothing more burdensome, nothing more intolerable, nothing more shameful; and vice versa – there is nothing more pleasant than a person who does not know how to be angry. It is better to live with a beast than with such a man: a beast can only be tamed once, and it will forever remain what it has been taught to be; and this one, no matter how much you tame him, he becomes hardened again, because he will humble himself only once. As a bright and bright day is different from a stormy and extremely sad time, so is the soul of a man who is angry with the soul of a meek man. But we will not now consider the harm that comes (from irritable people) to others, but let us look at the harm they do to themselves. Of course, even this is no small harm if we do any harm to another; But we will not pay attention to this for the time being. What executioner can tear his sides to such an extent? What red-hot horns can puncture the body like that? What madness can deprive us of common sense as much as anger and rage? I know many who have become sick from anger; and cruel fevers are most of all from anger. And if (these passions) are so harmful to the body, then think (how harmful) to the soul. Do not take into account that you do not see this; But consider that if that which perceives evil suffers such harm, what harm will that which begets it receive? Many (from anger) lost their eyes, many fell into the most serious illness. Meanwhile, a generous person can easily endure everything. But in spite of the fact that (the devil) gives us such burdensome commands and offers hell as a reward for this, despite the fact that he is the devil and the enemy of our salvation, yet we listen to him more than to Christ, although Christ is our Savior and benefactor, and offers us such commandments as are more pleasant, and more useful, and more beneficial, which bring the greatest benefit to us and to those who live with us. There is nothing worse than anger, beloved; There is nothing worse than inappropriate irritability. Anger brooks no further delay; This is a stormy passion. It often happens that in anger someone will say a word, for the reward of which a whole life is needed; or he will do a deed that will overthrow his whole life. For it is terrible that in a short time, through a single deed, through a single word, (this passion) often deprives us of eternal blessings and makes innumerable labors in vain. Therefore, I beseech you, use all measures to restrain this beast. This I have said about meekness and anger. But if anyone begins to reason about the rest (qualities), for example, about covetousness and contempt for wealth, about debauchery and chastity, about envy and good nature, and compares them with one another, he will know that there is a difference here too. Have you seen how clearly it is revealed from the commandments alone that the one is God and the other is the devil? Let us obey God and let us not cast ourselves into the abyss, but, while there is still time, let us try to wash away everything that defiles the soul, in order to be vouchsafed eternal blessings, according to the grace and love of mankind 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.

CONVERSATION 7

"When they heard this, they were pricked in their hearts, and said to Peter and the rest of the apostles, What shall we do, men brethren?" (Acts 2:37). Meekness is a great blessing. The wicked are his own enemy. 1. Do you see what a great blessing meekness is? It hurts our hearts more than cruelty and causes a more sensitive wound. Just as he who strikes hardened bodies produces a sensation that is not so strong, but he who softens them in advance and makes them tender strikes harder, so it is also here – first it is necessary to soften, and then to strike. But it is not anger that mitigates it, nor strong accusation, nor reproaches, but meekness: anger increases hardness, and meekness destroys. Therefore, if you want to touch someone who has offended you, turn to him with great meekness. Look, and here is what meekness does. Peter meekly reminded the Jews of their transgressions, and added nothing more; He spoke of the gift of God, pointed to grace as a testimony to past events, and stretched out his word still further, the Jews were ashamed of Peter's meekness, because he conversed with the people who crucified his Lord and plotted murder against themselves (the apostles) as a father and a caring teacher. They were not only convinced, but also condemned themselves – they came to the realization of what they had done. This is because he did not allow them to be carried away by anger and did not allow their reason to be darkened, but by his humility he dispelled their indignation like a kind of darkness, and then he exposed their crime. For this is how it usually happens: when we say that we have been offended, the offenders try to prove that they have not offended; And when we say that we have not been offended, but rather we have offended ourselves, they do the opposite. Therefore, if you want to bring the offender into difficulty, do not blame him, but stand up for him, and he will blame himself: the human race loves to argue. This is what Peter did. He did not condemn (the Jews) with all his might, but on the contrary, he tried to defend them with all possible meekness, and therefore touched their souls. How can it be seen that they were touched? From their words. What exactly do they say? Those who were called deceivers are now called brothers, not so much to compare themselves with them, as to dispose them to love and care. And on the other hand, since the apostles vouchsafed them this name, they say: "What shall we do?" They did not immediately say, "Let us therefore repent; but they gave themselves over to their will. As a man caught in a shipwreck or illness, seeing a helmsman or a doctor, leaves everything to him and obeys him in everything, so they confessed that they were in an extreme situation and had not even hope of salvation. And behold, they did not say, 'How shall we be saved?' but, 'What shall we do?' What about Peter? Here again, although all (the apostles) were questioned, Peter answers. "Repent," he says, "and be baptized every one of you in the name of Jesus Christ" (v. 38). And yet he does not say, "Believe," but, "Let every one of you be baptized," because they received faith in baptism. Then he also shows the benefit (of baptism): "for the forgiveness of sins; and ye shall receive the gift of the Holy Ghost" (v. 38). If you receive a gift, if baptism gives "forgiveness" (of sins), then why do you delay? Then, to make his word convincing, he added, "For the promise belongs to you" (v. 39). And here he means the same promise of which he spoke above. "And to your children." This means that the gift is greater when they have heirs of good things. "And to all those who are far away": if they are far away, then how much more so are you, those who are near. "Whomsoever the Lord our God shall call" (v. 39). Look, when he says, "far off"? Then, when they were already disposed towards him and condemned themselves; for the soul, when it condemns itself, can no longer envy. "And with many other words he testified and exhorted, saying" (v. 40). See how everywhere (the writer) speaks briefly, how far he is from ambition and boasting. "He testified," he says, "and exhorted, saying." This is the perfect teaching, inspiring both fear and love! "Be saved," says (Peter), "from this perverse generation" (v. 40). He says nothing about the future, but about the present, which is what guides people most of all; and shows that preaching frees from both present and future evils. "Therefore those who gladly received his word were baptized, and about three thousand souls were added that day" (v. 41). How many times more do you think this inspired the apostles than the sign? "And they continued continually in the doctrine of the apostles, in fellowship" (v. 42). Two virtues: both that which was endured and that which was unanimous. "In the teaching," he says, "of the Apostles," in order to show that even afterwards the Apostles taught them for a long time. "In fellowship, and in the breaking of bread, and in prayers." Everything, he says, was done together, everything was done with patience. "And there was fear in every soul; and many signs and wonders were wrought by the apostles in Jerusalem" (v. 43). This is natural. They no longer despised them as some simple people, and no longer listened to what they saw, but their minds were purified. And since Peter had said so many things above, set forth the promises, and showed the future, they were justly stricken with fear; and the testimony to what he said was the miracles. As with Christ – first signs, then teaching, then miracles, so it is now. "And all the believers were together, and had all things in common" (v. 44). See what immediate success: not only in prayer and not in teaching, but also in life. "And they sold their possessions and all their property, and divided them to all, according to the need of each" (v. 45). Look at the fear they have. "And they shared it with all." He said this to show how they disposed of the property. "It depends on the need of each one." Not merely (distributed), as among the pagans, the philosophers, some of whom left the earth, and others threw much gold into the sea: this was not contempt for money, but stupidity and madness. The devil always and everywhere tried to slander God's creatures, as if it were impossible to make good use of property. "And they continued daily with one accord in the temple" (v. 46). Here he indicates the way in which they accepted the teaching. 2. Notice how the Jews did nothing else, neither small nor great, but only remained in the temple. Since they became more zealous, they had more reverence in the right place; and the apostles had not yet distracted them, so as not to harm them. "And breaking bread from house to house, they ate with gladness and simplicity of heart, praising God, and having love with all the people" (vv. 46, 47). When he says: "bread," it seems to me that he indicates both fasting and a strict life, since they took food, and did not indulge in luxury. From this, beloved, understand that it is not luxury, but food, that brings pleasure, and that those who live in sorrow, and those who do not live in joy. Do you see that Peter's words led to this as well, to abstinence in life? So there can be no joy if there is no simplicity. Why, you say, did they have "the love of all the people"? By his own works, by his almsgiving. So do not look at the fact that the bishops rose up against them out of envy and hatred, but at the fact that they had "the love of all the people. And the Lord added daily to the church those who were being saved" (v. 47). "All the believers were together." So everywhere it is beautiful – unanimity. "And in many other words he testified." This (the apostle) said, showing that what was said was not enough; or again: the former words were spoken in order to lead to faith, but these showed what the believer should do. And he did not say, "About the cross," but, "And let every one of you be baptized in the name of Jesus Christ." He does not constantly remind them of the cross, so that it does not seem to blaspheme them; but simply says, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." In the courts here, the law is different; but in preaching, the sinner will be saved when he confesses his sins. See how Peter did not miss what is more important; but, having first spoken of grace, he added this also: "And ye shall receive the gift of the Holy Spirit." And his word was certain, because they themselves (the apostles) received (the Spirit). First he speaks of what is easy and what gives a great gift, and then he leads them to life, knowing that the reason for their zeal will be that they have already tasted so many blessings. And since the listener wanted to know what was the essence of his very many words, he added this also, showing that this was a gift of the Holy Spirit. In this way, those who accepted his word approved of what he said, although his words were filled with fear, and after approval they proceed to baptism. But let us see what has been said above. "And they continued continually in doctrine." From this it is evident that they did not study for one day, or two, or three, but for many days, because they had passed on to a different way of life. "And there was fear in every soul." If "on everyone," then also on those who do not believe. Probably, they felt fear when they saw such a sudden conversion, and perhaps (it happened) from the signs. He did not say, "Together," but "with one accord," because it is possible for someone to be together, but not with one accord, being divided in thought. "In prayers." And here he does not expound the doctrine, taking care of the brevity of the word, although from this it can be seen that (the apostles) fed them like children with spiritual food, and suddenly they became angels. "And they divided it to all, according to the need of each." They saw that spiritual goods are common and that no one has more than another, and therefore they soon came to the idea of dividing their possessions among all. "All the believers were together." And that they were "together" out of place is evident from the following words: "and had all things in common." "Still," he says; and not so that one had and the other did not. It was angelic society, because they didn't call anything their own. From here the root of evil was plucked out, and by their deeds they showed that they had heard (the word of the sermon). And the Apostle said this: "Be saved from this perverse generation. Therefore those who gladly received his word were baptized, and there were joined that day about three thousand souls" (vv. 40-41). Since they were now three thousand, they had already led them out, and they came daily to the temple with great boldness and dwelt in it. and the very reverence for the place passed to the Lord of the temple. Have you seen the success of godliness? They renounced their possessions and rejoiced, and great was the joy, because the goods they had acquired were greater. No one reviled, no one envied, no one enmity; there was no pride, there was no contempt; Everyone, like children, accepted the instructions, everyone was in the mood like newborns. But why do I speak in a dark way? Remember how humble everyone was when God shook our city? They were in the same state then: there were no treacherous, there were no evil ones. This is what fear means, this is what sorrow means! There was no cold word: mine and yours; Therefore, there was joy at the meal. No one thought that he had his own; no one (thought) that he was eating someone else's food, although it seems a mystery. They did not consider that which belonged to the brethren to be strange, since it was the Lord's; nor did they consider it their own, but belonged to their brothers. Neither the poor were ashamed, nor the rich were proud: this is what it means to rejoice! And he considered himself beneficial, and felt that he enjoyed more beneficence, and these found their glory in this; And everyone was very attached to each other. For it happens that in the distribution of property there is resentment, pride, and sorrow; therefore the Apostle said: "Not with grief or compulsion" (2 Corinthians 9:7). See how much (Luke) glorifies in them: sincere faith, right life, constancy in hearing, in prayer, in simplicity, in joy. 3. Two (things) could plunge them into sorrow: fasting and the distribution of goods. But they rejoiced at both. Who would not love people with such feelings as common fathers? They did not plot any evil against each other and left everything to the grace of God. There was no fear between them, despite the fact that they were in the midst of dangers. But all their virtue, much higher than contempt for possessions, and fasting, and constancy in prayer, (the Apostle) expressed (in the word): "in simplicity." In this way they praised God irreproachably; or rather, this is the praise of God. But see how they immediately receive a reward here: the fact that they are "in love with all the people" shows that they were loved and were worthy of love. And who would not be amazed, who would not marvel at a man of simple disposition? Or who would not become attached to someone in whom there is nothing deceitful? To whom else but this does salvation belong? Who, if not to them, are the great blessings? Were not the pastors the first to hear the gospel? Was it not Joseph, this simple man, that the suspicion of adultery should not frighten him and induce him to do any evil? Did not the Lord choose simple villagers (as apostles)? After all, it is said: "Blessed is every simple[1] soul" (Proverbs 11:25). And again: "He who walks simply[2] walks confidently" (10:9). So, you will say, but prudence is also needed. What else is simplicity but prudence? For when you do not suspect anything evil, then you cannot plot evil. When you are not upset by anything, then you cannot be vindictive. Has anyone offended you? You were not sad. Did he slander him? You didn't suffer anything. Did he envy you? And you didn't suffer from it in the least. Simplicity is a certain path to wisdom. No one is so beautiful in soul as a simple person. As in relation to the body, a sad, gloomy, and gloomy person, even though he is handsome, loses much beauty, and a carefree and gentle smile increases beauty, so it is with regard to the soul. A gloomy one, even if he has a thousand good deeds, robs them of all their beauty; and open and simple - on the contrary. Such a person can be safely made a friend, and if he becomes an enemy, it is (not dangerous) to reconcile with him. Such a person does not need guards and guards, nor fetters and fetters; he himself will enjoy great tranquillity, and all who live with him. What, you say, if such a person falls into the company of bad people? God, who commanded us to be simple, will stretch out his hand to him. Which is simpler than David? What is more cunning than Saul? And in the meantime, who remained the winner? What (to say)

And he again went to them to bring food, and did not heed at all, trusting in God in everything. But the more they treated him as an enemy, the more he treated them as brothers. God could not have allowed him to fall (into the hands of his brothers), but he allowed it to show a miracle that, although they would treat him as enemies, he would be higher than them. Thus, if (the common man) receives a wound, he does not receive it from himself, but from another. The evil one strikes first of all to himself and to no one else. Thus, he is his own enemy. The soul of such a person is always full of sorrow, while his thoughts are always gloomy. If he has to listen or say something, he does everything with reproaches, blames everything. Friendship and harmony are very far from such people; they have quarrels, enmity and troubles; Such people suspect themselves. Even sleep is unpleasant to them, as well as nothing else. But if they have a wife, oh! Then they become enemies and enemies of all: endless jealousy, constant fear! The evil one (πονηρός) is so called because he is in labor (παρὰ τὸ πονει̃ν). In the same way, the Scriptures always call deceit labor, when, for example, it says: "On his tongue is torment and malice" (Psalm 9:28); and in another place: "And the greater part of them is toil and sickness" (Psalm 89:10). But if anyone wonders why in the beginning (the Christians) were like this, and now they are no longer so, let him know that the cause of this was sorrow, the teacher of wisdom, the mother of piety. When there was a distribution of property, then there was no guile. So, you will say; but this is precisely what I am asking: why is there such deceit now? Why did these three and five thousand suddenly decide to choose virtue, and thus all became wise, and now there is scarcely one? Why, then, were they so agreed? What made them zealous and excited? What unexpectedly ignited them? This is because they approached with great reverence; because (then) there were no honors as there are now; because they had migrated their thoughts into the future, and did not expect anything present. It is characteristic of the inflamed soul to live in sorrows: they considered this to be Christianity, but not we; and now we are looking for a quiet life here. Therefore we will not attain, even if we should, those (virtues). "What shall we do?" they asked, considering themselves in a desperate situation. You, on the contrary: what shall we do? – speak, – boasting before those present and thinking a lot about yourself. They did what they had to do, and we do the opposite. They blamed themselves, despaired of their salvation; therefore they were made so. They appreciated what a great gift they had received. 4. How can you be like this, when you do everything not like them, but on the contrary? As soon as they heard, they were immediately baptized. They did not say these cold words that we are now saying, and did not think about delay, although they have not yet heard all the excuses, but only this: "Be saved from this generation." They did not hesitate because of this, but accepted these words, and what they accepted, proved by deeds, and showed what they were. As soon as they entered the struggle, they immediately took off their clothes; but we, when we enter, want to fight in our garments. Therefore our adversary has no need of labor, and we, entangled in our (garments), often fall. We do the same as if someone, seeing a real fighter, dusty, black, naked, covered with dirt and dust and sun, and drenched in oil, sweat and mud, went out to fight with him, and meanwhile he himself emitted the smell of fragrant ointments, put on silk robes and golden shoes, a dress that fell down to his feet, and gold ornaments on his head. Such a person will not only hinder himself, but, devoting all his care not to stain and tear his clothes, will immediately fall at the first onslaught, and what he feared, he will now endure, being struck in the main parts of the body. The time of struggle has come, and you are dressing in silk clothes? The time of the exercise, the time of the contest – and you adorn yourself as at a celebration? How can you remain victorious? Do not look at the external, but at the internal: for by cares for the external, as with heavy bonds, the soul is bound everywhere, so that we can neither raise our hands nor rush against the enemy, I become weak and pampered. It would be good if we, having freed ourselves from all (this), could defeat that evil spirit. Wherefore Christ, since it is not enough to reject only possessions, see what He says: "Go, all that thou hast sell and give to the poor: and come, follow Me" (Mark 10:21). If, even then, when we leave our possessions, we are not yet safe, but have need of some other exercise and unceasing labors, how much more, when we possess (possessions), we will not do anything great, but will be ridiculed both by the spectators and by the very spirit of malice. For even if the devil did not exist, if no one fought against us, then innumerable paths from everywhere lead the lover of money to hell. Where are now those who say, "Why was the devil created?" Here the devil does nothing, but we do everything. And let those who dwell in the mountains say this, those who, out of chastity, contempt for riches, and neglect of other goods, would have dared a thousand times to leave their father, and house, and fields, and wife, and children. But they do not say this more than anything else, but those who should never have said it. There, truly, there is a struggle with the devil: and here he should not be introduced. But this love of money, you will say, is inspired by the devil. Flee from him and do not receive him, man! For if you see that someone throws away impurity from behind some fence, and that (another), seeing how he is poured, stands and takes everything on his head, you will not only not pity him, but you will also be indignant with him and say that he is justly suffering. And everyone will say to him, "Do not be foolish, and he will not so much blame the one who throws as the one who receives." Meanwhile, you know that the love of money is from the devil; you know that it is the cause of innumerable evils; you see that the devil casts impure and shameful thoughts like filth, and, accepting his impurity with your head bare, you do not think about it, whereas you should, having stepped aside a little, free yourself from all this. As he, if he had stepped aside, would have been delivered from the filth, so do not accept such thoughts, and avoid sin, reject the desire. How, you say, can I reject it? If you were a pagan and valued only the present, perhaps it would be very difficult, although the pagans did it too. But you are a man waiting for heaven and for things in heaven, and you say, How can you reject them? If I had said the opposite, then I should have found it difficult. If I were to say, "Desire money," you might say, "How can I desire money when I see such (blessings)? Tell me, if at a time when gold and precious stones lie before you, I were to say to you, 'Desire tin,' would there not be a difficulty? Surely you would say, How can I (desire this)? And if I had said, "Thou shalt not covet," it would have been easier. I am not surprised at those who despise (money), but (I am amazed) at those who do not despise. This is the sign of a soul full of extreme laziness, a soul that is no different from flies and mosquitoes, tied to the ground, wallowing in the mud, not imagining anything great. What are you saying? Thou wouldst inherit eternal life, and say, How shall I despise the present for it? Can it really be compared? You want to receive royal clothing, and you say, "How can you despise rags?" You expect to be brought into the king's house, and you say: how can you despise a real poor hut? Truly, we are guilty of everything, because we do not want to excite ourselves in any way. All who wanted to do what they ought to do, and did it with great zeal and ease. May God grant that you, too, having listened to our admonition, will reform yourselves and become zealous imitators of those who have lived virtuously, – according to the grace and love of His only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen. [1] Prof. Yungreov – "faithful". [2] Prof. Yungerov says "directly".

CONVERSATION 8

"Peter and John went together to the temple at the ninth hour of prayer" (Acts 3:1). Peter did not seek glory. "Virtue is always useful. – Sins are like thorns. – The firmness of the spirit of the saint. – A crowd that does not fulfill the will of God is worth nothing. 1. Everywhere Peter and John appear in great accord with each other. Peter gives a sign to John (at the supper); together they go to the tomb; of John (Peter) says to Christ: "And what is he?" (John 21:21) The writer of this book omitted other signs, but he speaks of the one that caused great terror and struck everyone. And note again that (the apostles) did not actually go to perform this (miracle): so they were free from ambition and imitated their Master. Why did they go to church? Did they still live in the Jewish way? No; however, this act was accompanied by benefit. Again a miracle occurs, which both confirms them and attracts others – a miracle such as they have not yet performed. The disease (of the lame) originated from nature and exceeded the art of medicine. For more than forty years he had lived in lameness, as it is further said, during all this time no one healed him. For you know that those (diseases) are especially difficult that occur from birth. The disease was so terrible that (the lame man) could not even get himself the necessary food. And he was known to everyone both for his place and for his illness. And how (the miracle happened) – listen. "And there was a man," it is said, "lame from his mother's womb, who was carried and set down every day at the door of the temple, which is called the Red Door, to beg alms from those who entered the temple" (v. 2). Consequently, he wanted to receive alms and did not know who Peter and John were. "When he saw Peter and John before entering the temple, he begged alms from them. Peter and John looked at him, and said, Look at us" (vv. 3, 4). He hears this, but he does not get up, but still continues to ask. Such is poverty: when they refuse to give, it insists and compels. Let us be ashamed, who so hastily depart at requests! See how meek Peter immediately showed when he said, "Look at us." Thus, their very appearance revealed their spiritual quality. "And he stared at them, hoping to get something from them. But Peter said, I have no silver or gold; but what I have, I give to you" (v. 5, 6). He did not say, "I will give you something that is much better than silver"; But what? – "In the name of Jesus Christ of Nazareth, arise and walk. And taking him by the right hand, he lifted him up" (v. 6, 7). Christ did the same. Often He healed by word, often by deed, and often He stretched out His hand, where there were those who were weaker in faith, so that they would not think that (the miracle) was happening by itself. "And he took him by the right hand, and lifted him up." By this He showed the resurrection, since it was a type of the resurrection. "And suddenly his feet and knees were strengthened, and he sprang up, and stood, and began to walk" (v. 7, 8). Perhaps he had tested himself and tried many times to see if it had really worked. His legs were weak, but not taken away; and some say that he could not walk. "And he went into the temple with them, walking" (v. 8). Truly, this is worthy of wonder! They do not lead him, but he himself follows them, and by what follows he shows his benefactors, but by jumping up, he praises God, glorifying not them, but God, Who worked through them. This man was so grateful! But let us see what has been said above. "We went together to church at the ninth hour of prayer." Perhaps at that time they brought and laid down the lame (at the church) because now there were especially many people entering the church. And lest anyone think that he was brought for something else than to receive (almsgiving), see how (the writer) clearly presented it in the words: "Who was carried and seated every day at the doors of the temple, called the Red, to beg alms from those who entered the temple." For this reason he also mentions the place, in order to provide proof of what he writes about. Why, you say, did they not bring him (the lame man) to Christ? Perhaps those who sat at the temple were unbelievers, since they did not bring him to the apostles, although they saw that they were entering (the temple) and had already performed so many miracles. "To beg," he says, "alms." Perhaps, by appearance, he took them for pious people, and therefore "begged alms from them." But see how John is silent everywhere, and Peter is responsible for him as well. "Silver," he says, "and I have no gold." He did not say, I have not with me, as we say; But I don't have it at all. What about the lame man? Do you despise my request? No, he answers (Peter); but of what I have, take it. Do you see how haughty Peter is, how he is not vain even before those who receive benefit from him? And so (his) word and hand did everything. Such were the lame Jews! When they should have asked for health, they are lying on the ground, and it is better to ask for money. That is why they sat at the church to collect money. What about Peter? He did not despise (the lame); He did not seek out a rich man, nor did he say, "If a miracle is not performed on such a man, nothing great will be; He did not expect any honor from him, and did not heal him in anyone's presence, since this man was at the entrance, and not inside the temple, where the people were. Peter did not seek anything of the kind, and when he entered (the temple) he did not announce (the miracle), but by his very appearance he disposed the lame man to request. And it is surprising that the lame man quickly believed. After all, those who have been freed from long-term illnesses can hardly believe even in sight itself. And having received healing, the lame man was already with the apostles and thanked God. "And he went in," it is said, "with them into the temple, walking and leaping, and praising God." 2. See how he does not remain at rest, partly for pleasure, and partly to stop the mouths of the Jews. And it seems to me that he rode also in order that it might not be thought that he was pretending, since this could no longer be a matter of pretense. For if before he could not even walk, in spite of the fact that he was compelled by hunger, otherwise he would not have been willing to share alms with those who bore it, if he could walk himself, how much more could he then (not ride). And why would he pretend in favor of those who did not give alms? No, he was a grateful man even after his recovery. Thus, both circumstances show him to be true – both his gratitude and what happened to him. Not everyone, of course, seemed to know him, which is why they tried to find out who he was. "And all the people saw him walking and praising God; and they knew him that he was he that sat at the red door of the temple" (v. 9, 10). And it is well said: they recognized him, because after what happened to him, it was possible not to recognize him. We usually use this expression about those whom we hardly recognize. Thus, it was necessary to believe that the name of Christ forgives sins, if it does such deeds as well. "And when the lame man who was healed did not depart from Peter and John, all the people ran to them in amazement into the porch called Solomon's" (v. 11). Out of benevolence and love for them, (the lame man) did not part from them, and perhaps even thanked and glorified them. "When Peter saw this, he said to the people" (v. 12). Again Peter both acts and preaches. Formerly it stirred up the Jews to hear the miracle of tongues of fire, but now it is this. And then Peter began his speech with their accusations, and now with their secret thought. Let us see how this sermon differs from that and what has in common with it. This one was in the house when no one had yet joined (the apostles) and when they had not yet done anything, and this one was amazed when everyone was amazed when the healed man stood beside him, when no one doubted, as at the time when they said, "They were drunk with sweet wine" (Acts 2:13). And then Peter spoke, being with all the apostles; and now with John alone: he is no longer afraid, and speaks more strongly. Such is virtue: having received a beginning, it goes forward and does not stop anywhere. See, then, how (by Providence) it was arranged that the miracle took place at the temple, so that others would also become bold. It is not done in any secret place or secretly; but also not inside the church, where there were many people. Why, you say, did they believe this? Because the healed man himself announced the beneficence. And he, of course, would not lie and would not come to any strangers. Thus, the Apostles performed a miracle there either because that place was extensive, or because it was a separated place. And notice how it happened. They came for one reason, and do another. In the same way, Cornelius, fasting, prayed for one thing, but saw another. To this day they everywhere call Christ the Nazarene: "in the name of Jesus Christ of Nazareth," says (Peter), "arise and walk," because so far they have only taken care that they believe in Him. But let us not be tired of the beginning of the story, but on the contrary, if someone should stop after speaking of some great deed, let us repeat the beginning again. If we always do this, we will soon come to the end, we will soon stand on the top, because from diligence, as they say, diligence is born, and from laziness sloth. Whoever has done something small as he ought to have done has been prompted to take up a more important matter, and from there to go much further. And just as the fire, the more it envelops the wood, the stronger it becomes, so zeal, the more it arouses pious thoughts, the more it is armed against the rest of the kind of thought. Let me give you an example. In us, like thorns, there is perjury, lies, hypocrisy, deceit, deceit, backbiting, mockery, ridicule, shame, blasphemy; on the other hand, covetousness, robbery, injustice, slander, slander; then – evil lust, impurity, voluptuousness, fornication, adultery; and also envy, jealousy, anger, rage, rancor, vindictiveness, blasphemy, and a thousand similar vices. If we reform ourselves from the former, then we will be corrected not only from them, but through them – from those who follow them, because our soul acquires from this great strength to destroy them. For example, if one who often swears abandons this diabolical habit, then not only will this vice be corrected in him, but another kind of reverence will also appear. It seems to me that no one who does not swear will want to do any other evil easily, but will be ashamed of the virtue which he has already attained. As he who wears fine clothes is ashamed to wallow in the mud, so is he. And from this he will come to the point where he will not be angry, nor fight, nor scold. Thus, if only once a small good deed is done, then everything will already be done. Often, however, the opposite happens: having once done well, we fall back into our former vices through laziness, so that the correction itself becomes even impossible. For example, we have made it a law not to swear; for three or even four days we fulfilled it; but then some need arose, and we squandered all the profits we had collected. Then we fall into carelessness and despair, so that we don't even want to touch the same thing again. And this is natural. Whoever builds a building for himself and then sees that his structure has collapsed, begins to build again with less diligence. But even in this case one should not be careless, but on the contrary, one should again use all diligence. 3. So, let us assume the daily laws and begin with the easy ones for the time being. Let us cut off from our lips the frequent oath, let us bridle the tongue – let no one swear by God. It does not require expense, it does not require work, it does not require long training: it is enough to want it and everything is over, because it is a matter of habit. Yes, I beg and beseech you, let us make an effort to do so. Tell me, if I were to order (you) to contribute money, would not each of you be willing to bring it to the best of your ability? If you saw me in extreme danger, would you not even give up a part of your body if it were possible to take it away? And now I am in danger, and in great danger, so that if I were in prison, or received a thousand blows, or was in the mines, then I would not grieve any more. Stretch out a helping hand. Think how great is the danger when you cannot do even this extremely small work: I call it very small because of the work that it requires. What will I say then in response to the accusations? Why didn't he rebuke me? Why didn't you command it? Why did He not lay down the law? Why did He not restrain the disobedient? It will not be enough if I say: I exhorted. And it was necessary, it will be said to me, to use a stronger censure. After all, Eli also admonished, but God forbid you to compare you with his children! And he exhorted, and he said, "My children, the rumor that I hear is not good" about you (1 Samuel 2:24); and yet the Scripture further says that he did not admonish his sons (1 Samuel 3:13), and he says so because he did not admonish strictly and reproachfully. Is it not strange that in the Jewish synagogues the laws have such force, although everything is commanded by the one who teaches, and here we are in such disdain and contempt? I do not care for my own glory (my glory is your good life); but about your salvation. Every day we cry out, we cry out in your ears, and while no one listens, we do not show any severity. I am afraid that for this inappropriate and great leniency we will not be given an answer on the day of the next judgment. Therefore, with a loud and clear voice, I announce to everyone and beseech that those who are guilty of this crime and utter words that come from enmity (Matthew 5:37) – and this is the oath – do not cross the threshold of the church. But let the present month be assigned to you for correction. Don't tell me: necessity compels me, because they don't believe me. Leave the oaths pronounced out of habit for the time being. I know that many will laugh at us, but it is better for us to be ridiculed now than to cry then. And mad people will laugh; Indeed, tell me, who with a sound mind would laugh at the fact that the commandment is kept? If they do laugh, then such people will laugh not at us, but at Christ. Were you horrified by these words? I fully believe that. For if I had introduced this law, laughter would have applied to me; but if there is another Lawgiver, then the ridicule passes on to Him. At one time they spat on Christ, and struck Him on the cheek, and struck Him: so now He endures this, and there is nothing incongruous here. That is why hell is prepared, that is why it is an endless worm. Here I am speaking again and testifying. Let whoever wants to laugh; Let those who want to mock: for this we are ordained, that we should be laughed at and mocked, and that we should endure everything. We are "as dung to the world, as dust," according to the words of Blessed Paul (1 Corinthians 4:13). If anyone does not wish to fulfill this command, then I hereby forbid such a person, as if by a kind of trumpet, to cross the threshold of the church, even if he be a superior, even if he himself wears a diadem. Either take this power away from me, or, if I remain with it, do not surround me with dangers. I cannot ascend this throne without doing (nothing) great. And if this is impossible, then it is better to stand at the bottom, because there is nothing worse than a boss who does not bring any benefit to his subordinates. Try again, I beseech you, and be attentive; or rather, let us try together, and then there will certainly be some benefit. Fast, pray to God, and together with you (let us pray) that He would destroy this destructive habit in us. It is a great thing to become teachers of the universe; It means a lot when they hear everywhere that no one swears in this city. If this happens, then you will receive a reward not only for your exploits, but also for your care for your brothers: you will become the same for the universe as I now am for you. Then, perhaps, others will be jealous of you, and you will truly be a lamp standing on a candlestick. And that's all, you say? No, this is not all, but it is the beginning of the rest (virtues). Whoever does not swear, willingly or unwillingly, out of shame or fear, will certainly come to other works of piety. But many, you say, will not agree and retreat? But better is one who does the will of the Lord than thousands of lawless people (Sir. 16:3). That is why everything is overthrown, everything is in utter disorder, that we, as in spectacles, seek a multitude of people, and not a multitude of good people. Tell me, what benefit can a crowd of people bring you? Do you want to know that the people are made up of saints, and not a crowd of people? Bring out hundreds of thousands and one saints to war: let's see who will do more? Joshua went out to battle, and did all things alone; and thus the others were of no use. A crowd of people, beloved, when they do not do the will of God, does not differ in any way from those who do not exist at all. I pray and desire that the Church be adorned by a multitude of people, but by a multitude of good people: for this I would gladly allow myself to be torn to pieces. If this is not possible, then I wish that a few would be good. Do you not see that it is better to have one precious stone than thousands of small coins? Do you not see that it is better to have a healthy eye than to burden oneself with corpulence of body after losing it? Do you not see that it is better to have one healthy sheep than thousands of flaky sheep? Do you not see that it is better to have a few good children than many bad ones? Do you not see that in the kingdom there are few, and in hell many? What do I need from a multitude of people? What is the benefit? There is no benefit, but rather harm to others. For it is the same as if someone, having the opportunity to have either ten healthy or thousands of sick people, leads these thousands to those ten. The majority, when they do nothing good, will bring us nothing else but punishment there and disgrace here. For no one will say that we are many, but (everyone) will blame us for being useless. Thus (the Gentiles) always tell us, when they hear from us, that we are many: many of you, they say, but evil. Here again I forbid and proclaim to you with a loud voice: let no one consider this a joke. I will remove and not allow the naughty ones. And as long as I sit on this throne, I will not renounce any of his rights. If anyone overthrows me, I will be innocent. And as long as I am subject to responsibility, I cannot neglect it, not for my own punishment, but for your salvation, for I fervently desire your salvation. About this I am tormented and painful. But listen to me, so that both here and in the future (age) you may receive a great reward, and we (all) together may enjoy eternal blessings, according to the grace and love of mankind of the only-begotten Son of God, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 9

"And when Peter saw this, he said to the people, Men of Israel! Why are you amazed at this, or why do you look at us, as if by our own power or piety we had done that He walks?" (Acts 3:12). The modesty of the speaker is of great benefit to the listener. – The Quality of Peter's Speech. – God also directs evil deeds to good. – Against the use of an oath. 1. There is more courage in the present speech (than in the previous one). This is not because (the apostle) was afraid before, but because those people – mockers and scoffers – would not have endured (such boldness). For this reason, beginning this speech, he immediately arouses their attention with a preface, saying: "Let this be known to you, and give heed to my words" (Acts 2:14). And here he does not need such preparation. These people were not careless; The miracle made them all attentive, which is why they were seized with fear and terror. For this reason the Apostle had no need to begin (here) with the same thing, but (he began) with something else, which most of all endeared him to himself, rejecting from himself the opinion which they had formed for themselves. For nothing is so useful and pleasing to the hearers as if the speaker not only does not say anything great about himself, but even destroys the thought of it. In this way (the apostles) glorified themselves more by despising glory and showing that this was not the work of man, but of God, and that they also, on an equal footing with others, should be amazed, and not be an object of wonder. Do you see how (Peter), being a stranger to ambition, rejects glory from himself? The ancients did the same. For example, Daniel said: "This mystery is not revealed to me, because I am wiser than all the living" (Dan. 2:30). And Joseph: "Is not the interpretation of God?" (Gen. 40:8) And David: "When a lion or a bear came," in the name of the Lord I tore them with my hands (1 Samuel 17:34,35). So now the Apostles: "Why do you look at us, as if by our own power or piety we had made him walk?" "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers," v. 13. See how often he turns to his ancestors, so that they do not think that he is introducing some new teaching: there he mentioned the patriarch David, and here – about Abraham and the other patriarchs. "He glorified his Son Jesus" (v. 13). Again (speaks) humbly, as in the preface. Then he dwells on their crime and clearly exposes what they have done, and does not cover it up as before. He does this in order to attract them better, because the more he showed that they were guilty, the more he achieved this. "He glorified," he says, "His Son Jesus, whom you betrayed, and whom you denied in the face of Pilate, when he thought to deliver Him." Two accusations: the fact that Pilate wanted to let go, and the fact that, when he willed, you did not want to. "But ye have denied the Holy and Righteous One, and asked to grant you a murderer, but you have killed the Author of life. This God raised up from the dead, of which we are witnesses" (v. 14, 15). It was as if He were saying: Instead of Him, you asked for a thief. I presented their act in the most terrible form. Since they were already in his power, he smites them greatly. "The chief," he says, "of life." In this way he prepares faith in the resurrection. "This God raised up from the dead." Lest someone say, 'Whence can this be seen?' – for this purpose he no longer refers to the prophets, but to himself, because he already deserved faith. Formerly, having said that (Christ) had risen, he brought David as a witness, and now, having also said, he (referred to) the face of the apostles: "To what," he says, "we are witnesses." "And because of faith in his name, his name strengthened this one whom you see and know, and the faith that is from him has granted him this healing before you all" (v. 16). Trying to prove this event, he immediately mentions the miracle: "before all," he says, "by you." As he has greatly rebuked them, and has shown them that the Crucified One has risen, he again softens his speech, giving them an opportunity to repent, and says, "But I know, brethren, that you, like your rulers, have done this in ignorance" (v. 17). "Through ignorance": this is one excuse; and another: "As also your rulers." That Joseph said to his brethren, "God has sent me before you" (Gen. 45:5), or rather that he himself had previously said briefly, "By certain counsel and foreknowledge of God, you have taken him who was betrayed" (Acts 2:23), he now says the same thing more extensively. "But God, as he foretold by the mouth of all his prophets that Christ should suffer, so he fulfilled" (v. 18). Having proved that this happened by the will of God, at the same time he already shows that this is not their business. And with the words, "as he foretold," he alludes to the words with which they reproached (Christ) at the cross, when they said, "Let him now come down from the cross, and let us believe in him; he trusted in God; let him deliver him now, if he is pleasing to him. For He said, I am the Son of God" (Matt. 27:43,42). Are these empty words, foolish? No, but it had to be, and the prophets are witnesses to it. Therefore He did not come down (from the cross) because of His weakness, but because of His power. Thus (the apostle) presents it as an excuse for the Jews, so that they also may receive (his words). "And so," he says, "and he did." Do you see how he attributes everything to God? "Repent, therefore," he says, "and be converted"; He does not say, "From your sins," but, "That your sins may be blotted out" (v. 19), by which he shows the same thing. Then he also speaks of profit: "Let the times of refreshment come from the presence of the Lord" (v. 20). By this he shows that they are miserable and depressed by many calamities. That is why he said this, knowing that this word is fully in accordance with the state of a person who suffers and seeks consolation. 2. And see how little by little he goes forward. In the first speech he imperceptibly pointed to the resurrection and sitting in heaven, and here it is clear (he says) about His coming. "And let him send Jesus Christ, whom he has ordained for you" (v. 20). "Whom heaven was to receive," that is, necessarily, "until the time of the accomplishment of all things" (v. 21). Why it does not come now is obvious. "What," he says, "God has spoken by the mouth of all his holy prophets from everlasting" (v. 21). "Moses said to the fathers, The Lord your God will raise up for you from among your brethren a prophet like me, and you shall obey him in all that he shall say to you" (v. 22). There he mentioned David, and here he mentioned Moses. "All," he says, "what God said." He does not say, "What Christ said," but, "What God said," so that by hidden speech he might better draw them little by little to faith. Then he turns to what is certain, and says, "The Lord your God will raise up for you from among your brethren a prophet like me, and you shall obey him in all that he shall say to you" (v. 22). Then (indicates) the great punishment. "And it shall come to pass," he says, "that every soul that does not listen to that prophet shall be cut off from the people. And all the prophets, from Samuel and after him, however much they spoke, also foretold these days" (v. 23, 24). Here, by the way, I spoke about perdition. Turning (always) to the prophets, when he says something great, he presented (here) a testimony in which both are contained. Thus also He said there: "How long shall I make Thy enemies Thy footstool" (Psalm 109:1). And it is surprising that in one place (it is said) about both – about submission, and about disobedience, and about punishment. "Like," he says, "me." So, what are you afraid of? "You are the sons of the prophets" (v. 25). Therefore, they told you and everything was for you. And since, because of their transgression, they considered themselves alienated, for it is not natural to think that He whom they crucified would take care of them as if they were their own, (the apostle) shows that both are in accord with the prophecy. "You," he says, "are the sons of the prophets, and of the covenant which God commanded to your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed," v. 25.  "To you first," he says, "God, having raised up his Son Jesus, sent him to bless you" (v. 26). That is, to others; but first to you who crucified Him.  "To bless you, turning every man away from your evil works" (v. 26). But let's take a closer look at what has been read above. At first (the Apostle) suggests that they did not perform the miracle, saying: "Why are you amazed"? But in order not to give them the opportunity to doubt their words and to make them more reliable, the court warns these people. "Look at us," he says, "as if we had done this by our own power or piety"? If this bothers and embarrasses you, then understand who did it, and don't be horrified. And see how he always fearlessly rebukes them when he runs to God and says that everything is from Him. That is why he said above: "A man who is testified to you" (Acts 2:22). And everywhere he reminds them of their evil deed, in order to show them a miracle and confirm the resurrection. And here he added something else. He no longer calls (Christ) a Nazarene, but how? "God," he says, "of our fathers, hath glorified his Son Jesus." Notice also his modesty: he did not accuse them, and did not immediately say, "And now believe," behold, a man who had been lame for forty years arose in the name of Jesus Christ. He did not say so, because it would have made them even more stubborn; but first he praises them because they were amazed at what had happened. And again he gives them a name from (the name of) the ancestor. And he does not say, "Jesus healed the lame man," although indeed He healed him. And lest they say, "How is it possible that (God) glorifies the transgressor?" – for this purpose He reminds them of the trial before Pilate, showing that if they had wished to be attentive, He would not have transgressed the law: otherwise Pilate would not have wished to release Him. And he did not say, "When he willed," but, "They asked to give you a murderer," i.e., you asked to release the one who killed others, but the One who gives life to the slain, you did not want to. And lest they say, "How does He now glorify Him, Who did not help Him then?" – cites prophets who testify that it was to be. Then, so that they do not think that God's decree serves as justification for them, He reproaches them first of all. And the fact that they denied (Christ) before Pilate, when he wanted to release Him, was not an accidental matter. It is impossible for you to deny this, because you are accused by the one whom you asked for in His place. Thus in this also was the great providence (of God). Here (the apostle) shows their shamelessness and impudence, since the pagan, who, moreover, saw Him only for the first time, released Him, although he had heard nothing great about Him; but they, brought up in the midst of miracles, did the opposite. And that he justly decided to release Him, and did not do it out of mercy – listen to what he says in another place: "And it is your custom that I let you go alone at the Passover; Do you want me to release to you the King of the Jews?" (John 18:39; Matthew 27:15) "But you have denied the Holy and Righteous One." He did not say: betrayed, but everywhere – "renounced". And rightly so, because so they said: "We have no king but Caesar" (John 19:15). And he did not say, "You did not ask for an innocent man; Not only, "Denied," but also "Killed." While they were blinded, he said nothing to them; and when their souls were especially shaken, and when they could already feel, then it strikes them with great force. Just as we say nothing to drunken people, but when they sober up and wake up from drunkenness, then we reproach them, so do Peter. When they could understand his words, then he sharpened his tongue and counted many of their crimes, namely, that they had betrayed Him whom God had glorified, that they had denied Him whom Pilate had freed before Him, that they preferred the thief to Christ. 3. See again how He secretly speaks of His power, showing that He raised Himself (from the dead). As in the former sermon he said: "For it was impossible for her to hold Him" (Acts 2:24), so here He says: "The author of life was killed." Therefore, it was not from another person that He received life. Just as the leader of malice must be the one who gave birth to malice, and the leader of man-murder must be the one who first introduced the latter, so the author of life is He Who has life from Himself. "This," he says, "God hath raised up." And when he had said this, he added, "And because of faith in his name, his name has strengthened this one whom you see and know, and the faith that is from him has given him healing." But if faith in Him has done everything, because (the lame man) believed in Him, why did not (the Apostle) say: in the name, but: "in the name"? Because they have not yet dared to say: faith in Him. And so that the expression, "and for the sake of faith," was not derogatory, he added, "and for the sake of faith in his name." And after saying these things first, he then says, "And the faith that is of Him has given him healing." See how he shows that he also said those words out of condescension to them. Indeed, whose name raised up a lame man, no different from the dead, He had no need of another for His resurrection. Notice how everywhere he points to their testimony. Thus he said above: "As ye yourselves know"; and: "among you" (Acts 2:22); And again: "Whom you see and know, this is before you all" (3:16). Though they did not know that (the lame man) was sound in the name of Christ, yet they knew that he was lame. And those who did this themselves confessed that he was strengthened not by their power, but by Christ's. And if this were not so, and if they were not really sure that (Christ) had risen, they would not have wanted to put the glory of the dead above their own, and especially when the Jews looked upon them (as the authors of the miracle). Then the Apostle immediately calmed their frightened souls, calling them brothers and saying: "Men brethren!" There he said nothing about himself, but only about Christ: "Know with certainty, all the house of Israel" (Acts 2:36); here he also offers an exhortation. There he expected what the Jews would say, but here, when they had already done so much, he knew that they were more capable of receiving his words. Without a doubt, what has been said above did not come from ignorance. After all, they asked for a thief, did not accept Him whom (Pilate) decided to set free, they even wanted to kill Him: what ignorance is this? But in spite of all this, he gives them the opportunity to renounce and repent of what they have done, and even presents a plausible excuse for them, and says: that you killed an innocent man, that you knew, and that you (killed) the Author of life, perhaps you did not know. And in this way he not only acquits them from crimes, but also the main perpetrators of evil. And if he had turned his speech into an accusation, he would have made them more obstinate. For when someone is accused of having done something terrible, he becomes more obstinate in trying to justify himself. And he no longer says, "You have crucified, you have killed," but "you have done," which leads them to forgiveness. If they (did) out of ignorance, how much more so are these; if it is forgiven, it is much sooner by it. But it is surprising that he, having said both above and here, there, "by certain counsel and foreknowledge," and here, "Jesus Christ, who is destined for you," nowhere does he give evidence, because each of the latter, along with strong accusations, also proclaims the punishment of criminals. "To him," it is said, "they appointed a tomb with evildoers, but he is buried with the rich" (Isaiah 53:9). And again: "As He foretold by the mouth of all His prophets that Christ should suffer, so He fulfilled." This shows the importance of the definition, since everyone has said it, and not just one. This means that, although this was done out of ignorance, it was not done against the will of God. See how much wisdom God has, when even the wickedness of others directs them to that which ought to be! "Fulfilled". Lest it should be thought that there was still anything left, he added this (word), showing that all that (Christ) had to endure had been accomplished. But do not think that it is enough for you to justify what the prophets said about it, and that you did it out of ignorance. However, he does not say so, but with greater meekness: "Repent therefore." For what? – "that your sins may be blotted out." I am not talking about what you dared to do at the cross – it was, perhaps, through ignorance; but – let your other sins be cleansed. Then he adds: "Let the times of joy come." Here he speaks secretly about the resurrection, since these are truly the times of joy that Paul also desired when he said: "For we, being in this tabernacle, groan under the burden" (2 Corinthians 5:4). Then, showing that Christ is the author of the times of joy, he says: "And may He send Jesus Christ whom is ordained for you." He did not say, "Your sin will be blotted out," but, "sins," alluding to that (sin) also. "And let him send." Having said this, he does not say whence (he will send), but only adds: "Whom heaven was to receive." It is still possible to "accept". Why did he not say, "Whom heaven has received"? This is because, while conversing, he said, as it were, of ancient times: "Thus it was ordained, so it was ordained." He does not yet speak of His eternal existence, but dwells on the economy of our salvation and says: "Moses said to the fathers, 'The Lord your God will raise up for you a prophet from among your brethren.' Thus he first said, "Until the time of the accomplishment of all that God has spoken by the mouth of all his holy prophets from all eternity," and then, finally, he introduces Christ Himself. After all, if He predicted many things and Him must be listened to, then he will not sin who says that the prophets said this. 4. On the other hand, (the apostle) wishes to show that the same thing was foretold by the prophets. And if anyone delves carefully, he will find that the Old (Testament) also says about this, although it is not clear, so that there is nothing particularly new in it. "Destined". This frightens them, since much remains to be. How then did he say, "fulfilled" that which (Christ) had to endure? He said, "fulfilled," and not, "fulfilled," showing that (God) has fulfilled what (Christ) ought to have endured, but has not yet fulfilled what is to come. "The Lord your God will raise up for you from among your brethren a prophet like me." He says what especially attracted them. Do you see how he sows both low and high things together? For it is both low and high, if he who is to ascend into heaven is like Moses; however, at that time it was (a great deed). For these words no longer come to Moses: "And it shall come to pass that every soul" that does not listen shall be "cut off." Yes, he said many other things, from which it is evident that (Christ) is not like Moses. In this way, he touched a great testimony. "God," he says, "will raise him up from among your brethren." And Moses himself threatened those who did not listen to him. All this had the power to attract them. "And all," they say, "prophets, from Samuel." He did not want to bring out each (prophet) separately, so as not to make the speech too long; but, having mentioned the most important testimony of Moses, he omitted the testimony of the others. "You are the sons," he said, "of the prophets and of the covenant which God hath commanded." You, he says, are sons, that is, heirs of the covenant. Lest they think that they receive it by the mercy of Peter, he shows that it must have belonged to them from ancient times, so that they would better believe that it is pleasing to God also. "To you first," he says, "God raised up His Son Jesus, and sent." He did not simply say, "He sent His Servant to you," but exactly, "After the resurrection, after He was crucified." Lest it be thought that the Son gave this, and the Father did not, He added, "Bless you." If He is your brother and blesses you, then this is a promise, i.e., you not only have a share in these (blessings), but He wants you to become the authors of them for others. Therefore, do not consider yourselves rejected and rejected. "Turning away everyone," to say, "from your evil deeds." That's when He blesses you, not just. What blessing is there? –Great. Conversion from sins is not enough to resolve them. If this was not enough for absolution (of sins), then how could it give a blessing? For whoever has done unjustice receives forgiveness for his sins, but is not yet blessed. And the expression "as me," if it is not accepted in the sense of a law, will have no basis in any other meaning. To him, he says, "obey." And not easy, but how? "And it shall come to pass that every soul that heareth not that prophet shall be cut off from the people." When He showed that they had sinned, when He granted them forgiveness and promised them good things, then He shows that Moses also says the same. But what kind of consistency is it to say: "until the time of the accomplishment of all things," and then brings Moses, who commands us to listen to everything that Christ says, and moreover, not simply, but with a terrible threat? (The sequence) is strict. The Apostle shows that for this reason they must obey Christ. What does it mean, "sons of the prophets and of the covenant"? That means heirs, successors. So, if you are sons, then why do you treat your own as someone else's? Surely you have done something reprehensible; But despite this, you can receive forgiveness. Having thus spoken, he then rightly says: "To you first sent Him to bless you." He did not say, "saving," but, more importantly, "bless," showing that the Crucified One blesses those who crucified. Let us also imitate Him! Let us reject from ourselves the murderous and hostile disposition of the soul. It is not enough not to take revenge (this was also in the Old Testament); but let us do everything for those who have offended us, as for sincere friends, as if for ourselves. We are imitators, we are disciples of Him Who, after His crucifixion, uses all measures for the salvation of those who crucified and sends (to them) the Apostles. Moreover, we often suffer justly, but Him is not only unjust, but also impious: the Jews crucified the benefactor, Him Who did not offend (them) in any way. For what? "Tell me. Is it because of fame? But He made them look worthy of respect. How? "On the seat of Moses sat the scribes and Pharisees; therefore whatsoever they command you to observe, observe and do; but do not do according to their works, for they speak and do not" (Matt. 23:2,3). And again in another place: "Go and show yourself to the priest" (Matt. 8:4). While He could have destroyed them, He saves. Let us imitate Him, and let no one be anyone's enemy, no one an enemy, except the devil's. 5. Not a little contributes to this, if we do not swear and do not get angry. When we are not angry, we will not have an enemy. Take away a man's oath, and thou hast taken the wings of wrath, extinguished all wrath. An oath is like a wind for anger. Unfurl the sails: the sail is of no use when there is no wind. So, if we do not shout and swear, we will take away all the power of anger. If you do not believe this, then make an experiment, and then you will know that it is really so. Make it a law for the wrathful never to swear, and you will not need to tell him about meekness. In this case, everything will be successful: you will not break your oaths, and you will not swear at all. Do you not know into what inconsistencies you fall because of this? You impose bonds on yourselves and try by all means to free your soul from them, as if it were some necessary evil. But since you cannot (do this), you of necessity spend your life in sorrow and strife, and give yourselves over to anger. And yet, all this happens unnecessarily and in vain. So, threaten, prescribe, do everything – without an oath. Then you can, if you wish, undo both what you have said and what you have done. Today (I) need to talk to you more meekly. Because you have listened (to my words), you have become much better. And so, let us say, if you will, why the oath appeared and for what purpose it was allowed. Having told you about its original origin, about when it arose, and how, and from whom, we will thank you for your obedience. He who does what he ought to do must also be wise; but whoever is not yet (such) is not worthy to hear (our) word. Abraham and those who were with him made many covenants, sacrificed sacrifices, made offerings, but there was no oath yet. Where did the oath come from? When iniquities multiplied, when everything fell into utter disorder, when (people) inclined to idolatry, it was then, when they were already unworthy of faith, that they began to call God as a witness, presenting as a faithful guarantor in what they said. After all, this is what the oath consists of – in surety – because one no longer trusts honesty. Consequently, it first of all serves as an accusation to him who swears if he is not believed without a surety, and, moreover, without a great surety, because from great distrust comes that which is demanded as a witness not of man, but of God. Secondly, he who takes an oath is just as guilty if he arguing about the terms draws God into a suretyship and says that he will not believe if he does not have Him (suretyship). What extreme insensibility! What a desecration! Thou art worm, earth, ashes, and smoke, and thou hast drawn thy Lord to thy surety, and hast compelled Him to be a surety. Tell me, If, while your servants are arguing among themselves and not trusting each other, one of the slaves said that he would not believe until he had a common master as a surety, he would not receive a thousand stripes, and would he not know that the master should be used for other things, and not for this? What do I say about the slave (and master)? Even if he had chosen (and another) respectable man, would he not have considered such a choice a disgrace to himself? But I don't want to, you say. Well done! In this case, do not compel God either, when it happens among people that if someone says, "I will present so-and-so as a surety," you do not take upon yourself (this guarantee). What, you say, should I lose what I have given? I do not say this; but (I affirm) that you offend God. Wherefore he who compels (to take an oath) will be punished even more inevitably than he who swears, as well as he who swears when no one demands. And, what is especially painful, everyone swears because of one ool, because of a small benefit, because of injustice. This (I am speaking of those cases) when there will be no perjury; but if there is an oath-breaking, then everything will be in utter disorder, and the fault of all will be both the one who accepted and the one who gave (the oath). But sometimes, you say, something unknown happens? And thou shalt foresee this, and do not do anything lightly; but if you do anything frivolously, then punish yourself for the damage. It is better to suffer harm in this way than in any other way. Tell me, when you demand an oath from a man, what do you expect? Is it that he will break his oath? But this is extreme madness, because the punishment will be turned on your head. It is better for you to lose money than for him to die. Why do you do this to your detriment and to offend God? This is characteristic of the soul of a beast and of a wicked man. But I (you say) hope that he will not break his oath? In that case, believe him even without an oath, but many, you will say, have decided to deceive without an oath, but not after the oath. You are deceived, man! Those who are accustomed to steal and offend their neighbors often decide to trample on their oaths. Whoever reveres an oath will be all the more afraid to offend. But will he do it against his will? In this case, he deserves forgiveness. But what do I say about these oaths, leaving the oaths (that are) in the market? There you cannot say anything of the kind, because because of the ten oxen there are oaths and perjury. Since lightning does not fall from heaven, since not everything is overthrown, then you stand and keep God (with you). For what? To get some garden greens to (take) shoes. Because of a few pieces of silver, you call upon Him as a witness. But if we are not punished, then let us not think that we do not sin either. This comes from God's love for mankind, and not from our virtue. Swear by your son, swear by yourself; Say, Let the executioner come to my sides. But you (this) are afraid. Is God more dishonorable than thy sides? Is He more insignificant than your head? Say, let me go blind! But Christ so spares us that He forbids us to swear even with our own heads; but we do not spare the glory of God to such an extent that we draw Him everywhere. Do you not know what God is, and with what lips it is necessary to call upon Him? Speaking of a virtuous person, we say: wash your mouth, and then remember him; And yet, the venerable name, which is above every name, a name wonderful throughout the whole earth, hearing which the demons tremble, we pronounce everywhere foolishly. 6. Oh, habit! From it came that (this name) is neglected. For if you were to make someone swear by the holy house, you would no doubt consider it a terrible oath. And why does this seem so terrible, if not because we use this (oath) indiscriminately, and this one not? Otherwise, should you not have shuddered at the pronunciation of the name of God? Among the Jews this name was so sacred that it was written on tablets, and no one was allowed to wear these letters except the high priest alone; and now we pronounce this name everywhere as usual. If it is not permissible for everyone to simply name God, then, tell me, what audacity, what folly, is it to call upon Him as a witness? For if everything were to be abandoned, would it not be necessary to willingly agree to it? So I say and insistently demand: leave these oaths that are in the square, and bring all those who do not obey to me. Behold, in your presence, I command those who are set apart for the service of the houses of worship, I instruct them and declare that no one is allowed to swear recklessly, or rather, in any way. Bring him to me, therefore, whoever he may be, for these things must come to us as if you were little children. But God forbid that this happens! It's a shame if you still need to learn something. Will you dare to touch the sacred table without being initiated into the mysteries? But what is worse still, you, who are initiated into the mysteries, dare to touch the sacred table, which not all priests are allowed to touch, and thus you swear! Will you not touch the head of a child when you leave the house, but touch the table, and you do not tremble, and you are not afraid? Bring such (people) to me! I will execute judgment and let them both go with joy. Do what you will: I suppose it is the law not to swear. What hope of salvation is there when we humiliate everything in this way? Is it for this record, for the obligation that you should sacrifice your soul to them? Do you gain as much as you lose? Will you break your oath (the one whom you have bound with it)? You have ruined both him and yourself. Did he not violate? And in this case you destroyed him by forcing him to transgress the commandment. Let us remove this disease from our hearts. First of all, we will drive it out of the market, from the shops and from all other commercial establishments. We will have more profit from this. Do not think that from the violation of divine laws the affairs of life go better. But they don't believe me, you say? In fact, I have sometimes heard from some that if I do not pronounce a thousand oaths, they do not believe me. You yourself are the cause of this, because you swear frivolously. And if this were not the case, and if it were known to all that thou dost not swear, believe my words, that thou wouldst have made only a sign, and thou wouldst have been believed more than those who use a thousand oaths. Now, tell me, whom do you believe more: me, though I do not swear, or those who swear? But you, you will say, are you a ruler and a bishop? What if I prove that it is not only for this reason (believe me)? Answer me with all sincerity, I beg you: if I swore often and always, would my position of authority help? Far from it. Do you see that this is not why (believe me)? And tell me, what benefit do you finally get? Paul suffered hunger; Make up your mind to endure hunger rather than transgress any of the commandments of God. Why are you so unfaithful? Is it possible that then, when you decide to do everything and endure everything in order not to swear, God will not reward you? For every day He feeds perjurers and (people) who often swear: Will He give you over to hunger because you have listened to Him? Let everyone know that none of those who gather in this church swear! Let us be known for this as well, and not only by faith! Let this be our difference from the Gentiles and from all (people)! Let us receive the seal from heaven, so that we may appear everywhere as a royal flock! Let us be recognized at once as barbarians by our speech and language, and let us differ in this from the barbarians, like those who know Greek! Tell me: by what are the so-called parrots recognized? Is it not because they speak in a human way? So let us also be recognized by the fact that we speak like apostles, we speak like angels. If anyone says, "Swear," let him hear that Christ commanded not to swear, and I do not swear. This is enough to introduce every virtue. It is a kind of door to piety, a path leading to reverent wisdom, it is a kind of school. Let us observe this, so that we may be vouchsafed both present and future blessings, according to the grace and love 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 10

"As they spoke to the people, the priests, and the captains of the temple guards, and the Sadducees, came to them" (Acts 4:1). The power of Petrova's speech. – Valor of the Apostles. – Peter's firmness. – The vanity of spectacles. "Against the oath. 1. The apostles had not yet rested from their former temptations, but had already fallen into others. And see how it works out. At first they were all ridiculed together: this is no small temptation; and then the supreme ones themselves fall into danger. But these two (events) did not happen one after the other, nor simply; but first (the apostles) were glorified in speeches, then they performed a great miracle, and then, by God's permission, they boldly enter into battle. And you will notice, I beseech you, how those who in Christ's time sought a traitor, now lay hands on themselves, having become more audacious and more shameless after the cross. Thus, sin, while it is still being born, is somewhat bashful; but when it is accomplished, then it makes more shameless those who do it. But why does the voivode also come? For it is said, "The priests and the captains of the guard of the temple came to them." In order to again present as a crime of the state what was happening, and to punish for it, not as for (a private matter): so everywhere they try to act. "Being vexed that they teach the people" (v. 2). They were vexed not only with what (the apostles) taught, but also with the fact that (Christ) was not only resurrected himself, but that we also would rise through Him. "Being vexed that they are teaching the people," it is said, "and preaching in Jesus the resurrection from the dead" (v. 2). His resurrection was so effective that for others He became the author of the resurrection. "And they laid hands on them, and put them in custody until the morning; for it was already evening" (v. 3). Oh, shamelessness! Their hands were still filled with the former blood, and they were not satisfied with that, but put them on again to stain them with other blood. Or perhaps they were afraid, since there were already many disciples, and therefore the governor appeared with them: "For already," it is said, "it was evening." So they did this and watched (the apostles), wishing to weaken them, and this delay of time gave the apostles more courage. And see who is being detained: these are the chief of the apostles, who in this way also served as an instruction to the others that they should no longer seek each other and seek to be together. "And many of them that heard the word believed; and the number of them was about five thousand" (v. 4). What does that mean? Did they see (the apostles) in glory? Did they not see, on the contrary, that they were tied up? How did they believe? Do you see the manifest power (of God)? For even those who have already believed ought to have become weaker, but they have not become. Peter's speech threw deep seeds and touched their souls. And they (the priests and the Sadducees) were angry because they were not in the least afraid of them and considered real disasters to be nothing. If the Crucified One, they said, does such (miracles), and if He raised up a lame man, then we are not afraid of them either. Thus, this was also the work of God's Providence. Therefore, there were now more believers than before. This is what (the priests and the Sadducees) feared, and that is why in their eyes they bound the apostles, in order to bring greater fear upon them; But what happened was not at all what they wanted. For this reason they do not examine the apostles in their presence, but separately, so that the hearers do not benefit from their boldness. "On the morrow their rulers, and the elders, and the scribes, and Annas the high priest, and Caiaphas, and John, and Alexander, and the rest of the family of the high priests, were gathered together to Jerusalem" (vv. 5-6). Again they came together, and among other evils was that the provisions of the law were no longer observed. Again they give the congregation the appearance of a judgment in order to accuse them of unjust judgment. "And they set them in the midst, and asked, By what power or in what name have you done this?" (v. 7) But they already knew (this), because they were vexed, as it is said, that (the apostles) were preaching the resurrection in Jesus. That is why it was they who detained them. Why do they ask? They expected that (the apostles), fearing the multitude, would deny it, and they thought that by this they would set everything right. And notice that they say, "In what name have you done this? Then Peter, being filled with the Holy Ghost, said unto them" (v. 8). Remember now the words of Christ and how it came to pass that He said: "When they bring you to the synagogues, to principalities and authorities, do not be anxious how or what to answer or what to say, for the Holy Spirit will teach you in that hour what you ought to say" (Luke 12:11,12; cf. Matthew 10:19). Consequently, they already enjoyed the great cooperation of God. What exactly (Peter) says, listen. "The rulers of the people and the elders of Israel!" (v. 8). Notice the wisdom of the man: being full of boldness, he does not utter anything insulting, but says respectfully: "Leaders of the people, and elders of Israel! If we are required today to answer for the benefit of a weak man, how he is healed, let it be known to all of you, and to all the people of Israel" (vv. 8-10). With great courage he attacked them from the very beginning and wounded them; and moreover, he reminded them of the former, since they judge them for their beneficence. It was as if he were saying: For this, of course, we should be crowned and proclaimed benefactors, and yet we are judged for doing good to a weak, unrich, infirm, and inglorious man. Who could envy (us) for this? 2. I contain many painful words (of Peter); but from them it is evident that the Jews themselves imposed themselves on evil. "That in the name of Jesus Christ of Nazareth" (v. 10). What especially grieved them, (the Apostle) adds. This is precisely what Christ's words meant: "And whatsoever ye hear in your ear, preach on the housetops" (Matt. 10:27). "That in the name of Jesus Christ of Nazareth, whom you have crucified, whom God raised from the dead, he is made healthy before you" (v. 10). Do not think, he says, that we are hiding His homeland or suffering. "Whom you crucified, whom God raised up from the dead, by Him he is set before you in health." Again – suffering, again – resurrection. "He is a rock, despised by you who build it, but has become the head of the corner" (v. 11). He also reminded them of the word, which was enough to frighten them, since it is said: "And he who falls on this stone will be broken, and on whom it falls, he will crush" (Matt. 21:44). "And there is no salvation in any other" (v. 11). What wounds do you think they received from these words? "For there is no other name under heaven given to men by which we must be saved" (v. 12). Here (something) sublime is also proclaimed. When there was no need to achieve anything, but only to show boldness, then (the apostle) does not spare them, because he was not afraid to smite them. And He did not simply say, "Through another," but, "And there is no salvation in anyone else," thereby showing that He is able to save us, and at the same time desiring to frighten them. "And when they saw the boldness of Peter and John, and saw that they were unlettered and simple men, they were amazed, and yet recognized them, that they were with Jesus" (v. 13). But how, you will say, did the unlearned conquer both them and the high priests by eloquence? This is because they did not speak, but through them – the grace of the Spirit. "And when they saw the healed man standing with them, they could say nothing in spite of them" (v. 14). Great is the courage of this man, as is evident from the fact that he did not leave the apostles in the court itself. Therefore, if they had said that it was not so, he would have rebuked them. "And having commanded them to go out of the Sanhedrin, they reasoned among themselves, saying, What shall we do with these men?" (v. 15-16) You see how perplexed they are, and how they do everything again out of human fear. Just as in the time of Christ they could neither refute nor conceal events, but, on the contrary, because of their opposition faith grew still more, so it is now so. "What shall we do with these people?" What folly if they thought to frighten those who had already tasted the exploits, especially if they, being unable to do anything at first, hoped to do something after such eloquence! The more they wanted to hinder, the more successful things went forward. "For all who dwell in Jerusalem know that they have done a manifest miracle, and we cannot deny it; but in order that this may no longer be divulged among the people, we will forbid them with a threat not to speak of this name to any of the people. And having called them, they commanded them not to speak or teach in the name of Jesus" (vv. 16-18). Notice both their shamelessness and the wisdom of the apostles. "But Peter," it is said, "and John answered and said to them, Judge, is it right in the sight of God to listen to you more than to God? We cannot help saying what we have seen and heard. And they, having threatened, sent them away, not finding a way to punish them, because of the people" (vv. 19-21). Signs stopped their mouths, and they no longer allowed the apostles to finish their speech, but very insultingly interrupted them during the speech itself. "Because everyone was praising God for what had happened. For the man was more than forty years old, upon whom this miracle of healing was performed" (v. 21, 22). But let us look again at what has been said above. "What shall we do with these people?" and now another (concern) has been added, namely, that they should not be considered murderers, as they said afterwards: "Ye will bring the blood of that man upon us" (Acts 5:28). "In order that this may no longer be divulged among the people, we will forbid them with a threat not to speak of this name to any of the people." What madness! Convinced that (Christ) had risen, and having in this the proof of His Divinity, they hoped by their intrigues to conceal Him Who was not restrained by death. What can compare with this madness? And do not be surprised that they are again plotting an impossible thing. Such is the quality of malice: it looks at nothing, but everywhere causes confusion. When they are put to shame, they act as if they had been deceived: as it usually happens with those who, having not achieved something, are subjected to ridicule. But it was for this reason that they said everywhere that God raised up (Jesus) and that in the name of Jesus the lame man stands healthy, in order to show that Jesus has risen. And on the other hand, they themselves recognized the resurrection: although in an empty and childish form, they nevertheless recognized it; but now they do not believe and are confused, consulting what to do with the apostles. And the mere fact that they spoke with such boldness was not enough to convince them not to do anything with them? Why don't you believe, tell me, Jew? For it was necessary to listen to the miracle that had occurred and to the words (of the apostles), and not to the malice of the multitude. But why do not (the Jews) deliver them up to the Romans? Because they were already hateful to them because of what they had done to Christ. In this way they did more harm to themselves by postponing their accusation. It was not so with Christ; but when they seized Him in the middle of the night, they immediately led Him to trial, and did not delay, being greatly afraid of the couple. And they did not dare to do this with the apostles: they did not bring them to Pilate either, fearing and fearing for the past, lest they should be accused for this either. "On the morrow their rulers, and the elders, and the scribes, were gathered together to Jerusalem." 3. Again there is a meeting in Jerusalem, and blood is shed there. The cities were not ashamed either. (Here were), it is said, Annas and Caiaphas, Peter did not endure (once) the question of the servant Caiaphas and denied, while the other was detained; And now, when you come in the midst of them, see how he says: "If we are required today to answer for the good of a weak man, how he is healed, let it be known to all of you and to all the people of Israel." And they say, "In what name have you done this?" Why then do you not name it, but hide it? "In what name have you done this?" But (Peter) said, "We have not done this." Notice the prudence. He did not immediately say, "We have made it in the name of Jesus," but how? "He has set him in good health before you." Nor does he say, "He is made well by us." And again: "If today we are required to answer for good to a weak man." He reproaches them as people who always condemn them for their good deeds, and reminds them of the former, namely, that they seek to kill, and not only reveal it, but also accuse them of their good deeds. Do you see how heavy are the words (of Peter)? (The Apostles) had already practiced this, and at last became undaunted. Here (Peter) proves to them that they themselves preach Christ against their will, that they themselves, judging and investigating, spread the doctrine (about Him). "Whom you have crucified." Oh, what courage! "Whom God raised up from the dead." And this is a sign of even greater boldness. His words mean this: Do not think that we are hiding (something) shameful; no, we not only do not conceal, but, on the contrary, speak with boldness. Thus he says, and by this he almost rebukes them, and not simply, but also stops there, saying: "He is the stone despised by you who build." Then, showing that they did this with a precious stone, he adds: "But he who has become the head of the corner," that is, the stone is by nature precious and unadulterated, he is despised by you. Thus the miracle imparted great courage to them. But notice how they, when it is necessary to teach, cite many prophecies, and when it is necessary to speak with boldness, they present only their opinion. "For there is none," says (the Apostle), "any other name under heaven given to men, by which we must be saved," because this name was given to all men, and not to them alone. And he brings them as witnesses to this. Since they said: "In what name have you done this?" – he answers: "In the name of Jesus Christ of Nazareth" – there is no other name. How do you ask? So it is obvious everywhere! "For there is," he says, "no other name under heaven given to men, by which we must be saved." These are the words of a soul that despises real life, as is evident from the great boldness with which they are pronounced. From this it is evident that even at the time when he spoke of Christ in a humiliating manner, (he spoke) not out of fear, but out of condescension. And since now was a convenient time, he speaks so loftily that he frightened even all his listeners. Here is another proof, no less than the previous one. "They recognized them," it said, "that they were with Jesus." The evangelist did not place these words without purpose, but also to show where they were (with Jesus), that is, in suffering. In fact, they were the only ones who were with Christ at that time, and then they were seen humble and humiliated. That is why (the priests) were especially surprised by this sudden change; for there were also Annas and Caiaphas with their lieutenants, and the apostles stood before them. Now they were amazed at their extraordinary boldness, for they not only showed by words that they did not care that they were tried for such deeds and that they were in extreme danger, but also by their appearance, and voice, and look, and in general they showed boldness before the people while they spoke. And (the priests) were surprised, perhaps, because (the apostles) were both unlearned and simple people, since it is possible to be unlearned to someone and yet not yet simple, or to be simple and yet not unlearned. By this (the writer) shows that (in the apostles) the two were united. "They were surprised," it is said. From what? From what they said. (Peter) pronounces few words, but by the very expression and composition of his speech he shows boldness. And (the priests) would have accused the apostles, if this man (lame) had not been with them. "They recognized them," it said, "that they were with Jesus." From this they came to believe that they had learned this from Jesus and that they were doing everything as His disciples. And the miracle and the sign itself gave out a voice no less loud than the voice of the apostles: it was precisely this that most of all stopped their mouths. "Judge," they say, "whether it is right in the sight of God to listen to you more than to God?" When the fear diminished, since to command (not to speak of Jesus) meant nothing else than to let them go, then they speak with greater meekness: so far were they from impudence. "We cannot but say what we have seen and heard." Consequently, they would have denied it if it had not been so, if there had not been the testimony of many. And it, indeed, was known to everyone. But such is malice, impudent and impudent! "With a threat we will forbid them." What are you saying? Do you hope to stop the preaching by threat? So everywhere the bosses are difficult and uncomfortable! You have killed the Master and have not stopped (the preaching), and now by your threats do you hope to keep us from it? Bonds have not compelled us to speak with less boldness, and will you compel us, when we consider your threats to be nothing? "Judge," they say, "is it right in the sight of God to listen to you more than to God?" Do you see how it has now come to pass that which (Christ) said to them: "Behold, I send you as sheep among wolves: fear not" (Matt. 10:16, 31)? 4. Then they again confirm the resurrection by adding these words: "We cannot but say what we have seen and heard." Thus, we are reliable witnesses; but you, adding threats to threats, threaten again in vain. Of course, they should have been converted because of the miracle for which the people glorified God; and they even threaten to kill them: so they resisted God! "And they, having threatened, let them go." Through this (the apostles) became more glorious and more famous. "My strength," it is said, "is made perfect in weakness" (2 Corinthians 12:9); and they have already testified to this, opposing everything. What does it mean: "We cannot but say what we have seen and heard"? This means: if our words are false, rebuke, and if they are true, then why do you hinder? Such is wisdom! The former are in difficulty, and the latter are in joy; these are filled with great shame, but these do everything with boldness; the former are afraid, and these are fearless. Tell me, who was really afraid? Are they those who said, "Lest these things be divulged any more among the people," or those who said, "We cannot but speak what we have seen and heard"? These are in pleasure, and in boldness, and in the greatest joy; they are in sorrow, in shame, in fear, because they were afraid of the people. These said what they wanted; and they did not do what they wanted. Who was in chains and dangers? Aren't these par excellence? Let us therefore hold fast to virtue! Let these words not be only for pleasure and any consolation! This is not a theater, beloved, not a place for playing the zither or presenting tragedies, where only pleasure is the fruit, so that the day has passed and the pleasure has disappeared. And let there be only pleasure and no other harm along with pleasure. But, after all, everyone goes home from there, as from some infected place, having assimilated much of what happens there. Thus the young man, having taken from there some of the sounds of the devil's songs, which he could keep in his memory, often sings them at home, and the old man, as a more sedate one, although he does not do this, remembers all the words that were said there. From here you leave with nothing. Isn't it embarrassing? We laid down the law, or better – we did not put it, no, since it is said: "Not all teachers are on the earth" (Matthew 23:8-9) – Christ laid down the law so that no one should swear. What, tell me, has become of this law? I will not cease to speak of this, "when I come again," in the words of the Apostle, "I will not have mercy" (2 Corinthians 13:2). Have you thought about it? Did they take care of you? Did you make any effort? Or do we have to say the same again? However, whether it was or not, we will again speak the same words, so that you may take care of it; and if you have already taken care, then – that you should again do this more constantly, and persuade others to do so. Where should we begin the word? Do you want it from the Old Testament? But we are ashamed that we do not observe even that which is in the Old Testament, and which we ought to surpass. For we ought not to hear about this, for these are the precepts of Jewish poverty, but about the perfect commandments, such as, for example, throw away money, stand bravely, give your life for preaching, laugh at all earthly things, let you have nothing in common with the present life. If anyone offends you, do him a favor; if he deceives, repay with a blessing; if he reproaches, show respect. Be above everything. That is what we ought to hear about. And now we are talking about an oath! It is the same as if someone were to distract a man who ought to be wise from the teachers of wisdom and compel him to read more in the folds and (to make out) the letters. Think what a shame it is for a man who has a long beard, wears a stick and a cloak, to go with the children to the teachers and learn what they are learning! Isn't this extremely funny? But we are even more ridiculous, because it is not so much the difference between philosophy and the alphabet as between the Jewish way of life and ours (there is so much difference here) as between angels and men. Tell me, if someone were to bring down an angel from heaven and command him to stand here and listen to our words, as if he needed to learn from them, would it not be shameful and ridiculous? And if it is ridiculous only to learn this, then, tell me, what condemnation, what shame is it not even to heed it? And indeed, how shameful it is that Christians are only just learning what they should not swear! Let us, however, submit to this necessity, so as not to be subjected to even greater shame. So let us speak to you today from the Old Testament. What does he say? – "Do not accustom your mouth to an oath, and do not make it a habit to use the name of the Holy One in your oath" (Sir. 23:8-9). Why? "For as a servant who is constantly punished is not delivered from his wounds, so he who swears by the name of the Holy One without ceasing will not be cleansed from sin" (Sir. 23:10). 5. Notice the prudence of this wise man. He did not say, "Do not accustom yourself to the oath of your thoughts," but, "With your mouth"; He knew that everything depends on the lips and is easily corrected. Finally, this becomes an involuntary habit, just as many people, entering the baths, put the sign of the cross on themselves at the same time as they cross the door. This is usually done by the hand out of habit, when no one even orders. Again, even when the lamp is lit, often the hand performs a sign, while the thought is turned to something else. In the same way, the lips do not speak from the heart, but out of habit, and everything is in the tongue. "In the oath," it is said, "do not get into the habit of using the name of the Holy One." "As a servant who is constantly subjected to punishment is not delivered from his wounds, so he who constantly swears by the name of the Holy One will not be cleansed from sin." It is not perjury-breaking that is condemned here, but an oath, and it is punishable. Therefore, swearing is a sin. Such is the soul (of the one who swears): there are many wounds on it, many sores. But don't you see? That's the trouble! Meanwhile, you could see if you wanted to, because God gave you eyes. With such eyes the prophet looked when he said: "My wounds are stinked and rotten because of my foolishness" (Psalm 37:6). We have despised God, hated the good name, trampled on Christ, abandoned shame – no one remembers the name of God with respect. For if you love someone, you stand up at his name; but you often call upon God as if He were nothing. Call upon Him when you do good to the enemy; call upon Him for the salvation of your soul. Then He will draw near to you, then you will exalt Him, and now you will provoke Him to anger. Call upon Him, as Stephen called. What did he say? "Lord! do not impute this sin to them" (Acts 7:60). Call upon Him, as Elkan's wife called, with tears, with weeping, with prayer. I do not forbid this, on the contrary, I especially encourage it. Call upon Him, as Moses called when he cried, praying for those who persecuted him. For if you were foolish to mention any respectable man, it would be a reproach; and in his speeches he mentioned God not only recklessly, but also inappropriately, do you consider it as nothing? What punishment would you not deserve? I do not forbid having God constantly in my thoughts – on the contrary, I ask for it and desire it, but not against His will, but in order to praise and revere Him. This would bring us great benefits if we called on Him only when it is necessary and in the circumstances in which it is necessary. Why, tell me, were there so many miracles in the time of the apostles, and in our time there are none, although God is the same and the name is the same? This is because it is not the same (used by us). How? So that they called on Him only in those cases that I mentioned, and we call not in these, but in others. But if they do not believe you, and therefore you swear, then say: believe, and even, if you will, swear to yourself. I say this not because I want to give laws contrary to the law of Christ – not at all: it is said: "Let your word be yes, yes; no, no" (Matt. 5:37); but out of condescension to you, in order to encourage you more to do so and distract you from that terrible habit. How many people who have gained fame in other things have perished from this habit? Do you want to know why the ancients were allowed to swear (after all, they were not allowed to break an oath either)? This is because they swore by idols. Are you not ashamed to remain under the same laws as weak people? For even now, if I receive a pagan, I do not immediately command him to do so, but first I urge him to know Christ. But if a believer and one who has come to know Him and has heard about Him begins to demand for himself the same leniency that is shown to a pagan, what is the use of this, what profit? But the habit is strong, and it is difficult for you to give it up? If the force of habit is so great, then change this habit for another. How, you say, is this possible? I have often said this and will say the same now. Let many follow our words, let them examine and correct them. There is no shame in being corrected by others; on the contrary, it is shameful to remove from ourselves those who correct us, and to do so to the detriment of our own salvation. For if you put the dress on the wrong side, you allow the servant to correct it, and you are not ashamed of what he teaches you, although it is very shameful; but here you do harm to your soul and are ashamed, tell me when another admonishes you. You endure a slave who dresses you in clothes and puts shoes on you; but thou dost not tolerate him who adorns thy soul? Isn't this extreme madness? Let the slave be a teacher in this, let him be a child, and a wife, and a friend, and a relative, and a neighbor. As a beast, when chased from everywhere, cannot escape, so he who has so many guards and so many reproaches, and who is struck down from everywhere, cannot but be careful. On the first day it will be hard for him, as well as on the second and third, and then it will be easier, and after the fourth day it will not be a matter for him. Make an experiment if you don't believe it. Take care, I beg you. This sin is not unimportant, and the correction from it is not unimportant; on the contrary, both are important, both evil and good. But may God grant that there may be good, according to the grace and love of mankind of our Lord Jesus Christ, with Whom the Father and the Holy Father. Glory, power, honor in the Spirit, now and ever, and unto the ages of ages. Amen.