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.

CONVERSATION 11

"And when they were dismissed, they came to their own people, and told them what the chief priests and elders had told them" (Acts 4:23). Signs of the Resurrection. – Wealth, the population of Constantinople and almsgiving. "Against the oath. 1. They do not talk about this out of vanity—how is this possible? – but here they testify to the manifestation of the grace of Christ. Therefore, what the chief priests and elders told them, they recount; but they omit their own (words), however, and on this occasion they show even greater boldness. See how they again had recourse to true help, to the irresistible Champion, and again with one accord and with diligence, because (their) prayer is not merely performed. "And when they had heard, they lifted up their voices with one accord to God, and said" (v. 24). See how wise are their prayers. When they asked to be shown a worthy apostleship, then they cried out: "Thou, O Lord, Knower of the Heart of all, show me" (Acts 1:24), because foreknowledge was needed there; but here, when it was necessary to stop the mouths of the opponents, they speak of dominion. Therefore they began thus: "O Lord God, who created the heavens, and the earth, and the sea, and all that is in them! Through the mouth of our father David, Thy servant, Thou hast said by the Holy Spirit, Why are the Gentiles troubled, and the nations devise vain things? The kings of the earth have arisen, and the princes are gathered together against the Lord and against his Christ" (vv. 24-26). They cite prophecy, as if demanding of God what was promised, and at the same time consoling themselves with the fact that the enemies are plotting everything in vain. Thus their words mean: bring all these things to an end, and show that they have devised vain things. "For verily Herod and Pontius Pilate are gathered together in this city against Thy holy Son Jesus, whom Thou hast anointed, with the Gentiles and the people of Israel, to do that which Thy hand and Thy counsel have ordained to be. And now, O Lord, look upon their threats, and let thy servants speak thy word with all boldness" (vv. 27-29). Do you see wisdom and how they do not murmur here? They do not list the threats in detail, but only say that they were threatened – because the writer speaks in abbreviation. And behold, they did not say, 'Crush them, bring them down,' but what? "And let thy servants speak thy word with all boldness" (v. 29). In this way, we will learn to pray. Indeed, who would not be filled with anger if he fell into the hands of people who sought his death and breathed such threats? And what indignation would he not be filled with? But these saints do not (do this). "Whereas Thou stretchest forth Thy hand to heal and to do signs and wonders in the name of Thy Holy Son Jesus" (v. 30). If miracles are performed in His name, then great will be boldness, they say. "And because of their prayer, the place where they were gathered together was shaken" (v. 31). This was a sign that they had been heard, and that they had been visited by God. "And they were all filled with the Holy Spirit" (v. 31). What does it mean, "fulfilled"? It means that they were inflamed by the Spirit, and this gift was kindled in them. "And they spoke the word of God with boldness" (v. 31). "And the multitude of them that believed had one heart and one soul" (v. 32). Do you see how, together with the grace of God, they were distinguished by their (virtues)? And everywhere it should be noted that together with the grace of God they also manifested their (virtues), as Peter also said: "Silver and gold I have not" (Acts 3:6). However, what he said above, in the words: "All the believers were together" (Acts 2:44), he again expresses the same thing, and here with the words: "And the multitude of those who believed had one heart and one soul." And when he says that they have been heard, he speaks afterwards of their virtue, for he intends to proceed with the narration of Sapphira and Ananias. Therefore, wishing to show their crime, he speaks first of the virtue of the others. But tell me: did love give birth to non-acquisitiveness, or did non-acquisitiveness give birth to love? It seems to me that love is non-acquisitiveness, which strengthened it even more. Listen to what (the writer) says: all "had one heart and one soul." Here the heart and the soul are one. "And no one called any of his possessions his own, but they had all things in common" (v. 32). "And the apostles bore witness with great power of the resurrection of the Lord Jesus Christ" (v. 33). He expresses that it was as if this (testimony) was entrusted to them, or speaks of it as a duty; that is, they boldly gave the Kingdom testimony to all. "And great grace was upon them all. There was no one needy among them" (v. 33, 34). As in the house of parents all sons have equal honor, so were they, and it could not be said that they nourished others; they ate their own; only it is surprising that, having renounced their own, they ate in such a way that it seemed that they no longer fed on their own, but on what was common. "For all who owned lands or houses, when they sold them, brought the price of what was sold, and laid them at the feet of the apostles; and to each was given what he had need of" (v. 34, 35). Out of great respect for the apostles, they laid not in their hands, but at their feet. "Thus Josiah, who was called Barnabas by the Apostles, which means the son of consolation" (v. 36). This, it seems to me, is not the one who (was ordained) together with Matthias; this one was called both Josiah and Barsabbas, and then he was also called Justus, and this one was called Barnabas by the Apostles, the son of consolation. And the very name, it seems to me, he received from virtue, for which he was capable and disposed. "A Levite, a Cypriot by birth, who had a land of his own, sold it, and brought the money, and laid it at the feet of the apostles" (v. 36, 37). 2. Notice here how (the writer) indicates the weakening of the law when he says: "A Levite, a Cypriot by birth." This means that the Levites were already in exile. But let us turn to what has been said above: "When they were released," he says, "they came to their own people, and told them what the chief priests and elders had told them." See the humility and wisdom of the apostles. They did not go everywhere to boast and say how they answered the priests, and they were not conceited in telling them, but when they came, they simply proclaimed what they had heard from the elders. From this we learn that they did not subject themselves to temptations, but bravely endured those that were inflicted on them. Some people, hoping for the help of the people, would perhaps reproach and say a thousand unpleasant things. And these wise people are not so, but in everything they are meek and humble. "And they," he says, "having heard, lifted up their voices with one accord to God." They raised their voices with joy and great zeal. It is precisely such prayers that are successful, prayers full of wisdom, performed for such (things), on the part of such (people), in such circumstances and in this way; and all others are unworthy and unclean. See how they say nothing superfluous, but only about the power of the Lord; or rather, as Christ said to the Jews: "If I say by the Spirit of God" (Matt. 12:28), so they also say: "By the Holy Spirit." So the Savior speaks about the Spirit. And listen to what they say. "O Lord God, Thou hast said by the mouth of our father David, Thy servant, by the Holy Spirit, Why are the Gentiles troubled, and the nations devise vain things?" And the meaning of their words is this: They (the Jews) themselves did not prevail, but Thou didst do all things, allowing it to happen, and bringing it to an end, as a skillful and all-wise one, Who arranged even with the enemies themselves according to Thy will; here they point to His benevolence and wisdom in that, although they concurred with a murderous intention, as enemies and adversaries, yet they did what Thou wouldst, "which Thy hand and Thy counsel have ordained to be." What does "Thy hand" mean? Here, it seems to me, the hand is called both force and advice. It is enough for you, he says, only to will, because no one predestines by force. Thus, the expression "Thy hand" means: what Thou hast commanded. Either he says this, or what (the Lord) has done with His own hand. Therefore, just as then they devised vain things, so now, they say, make them plot vain. "And give unto Thy servants," that is, that their threats may not be fulfilled in practice. And they spoke thus, not because they themselves feared to endure anything grievous, but because they were anxious to preach. They did not say, "Deliver us from danger," but what? "And let thy servants speak thy word with all boldness." Thou Thyself, Who brought this to an end, bring that also. "Anointed by Thee," they say. See how in prayer they share (with Him) suffering and attribute everything to Him and call Him the author of boldness. Do you see how they ask everything for God and nothing for their own glory and love? As for themselves, they promise that they will not be afraid; they also ask for signs. "Whereas," they say, "Thou stretchest forth Thy hand to heal and to do signs and wonders." And it is wonderful, because without it, however zealous they may be, they would have done everything in vain. The Lord bowed to their petition and, shaking the place, showed that He was present at their prayer. "And by their prayer," he says, "the place was shaken." And what exactly happened for this, listen to what the prophet says: "He will look at the earth, and make it tremble" (Psalm 103:32). And again: "From the presence of the Lord the earth is moved, from the presence of the God of Jacob" (Psalm 113:7). God does this both to be more fearful, and to inspire the apostles with courage after former threats, and to dispose them to greater boldness. Then was the beginning (of the preaching), and therefore they had need of a visible sign in order to be more sure, and after that it never happened. So, they received much consolation from prayer. Naturally, they also ask for the grace of signs, because it was only by signs that they could prove that (Christ) was risen. And they did not only ask for their own safety, but also that they should not be ashamed, but speak boldly. The place was shaken, and this strengthened them even more. And this is sometimes a sign of anger, sometimes of visitation and providence, and now of anger. During the time of salvific suffering (an earthquake) occurred miraculously and supernaturally: then the whole earth was shaken. And the Saviour Himself said: then "there shall be famines, pestilences, and earthquakes in every place" (Matt. 24:7). And here, on the one hand, it was a sign of wrath against those (the Jews), and they (the apostles) were filled with the Spirit. See how the apostles are filled with the Spirit after prayer: "And they were filled," he says, "with the Holy Spirit." "There was no one needy among them." You see how great is the power of this virtue (the communion of possessions), if it was needed there as well. Indeed, it is the author of good, and it is of it that he mentions here another time, suggesting to everyone non-acquisitiveness; Saying above, "And no one called any of his possessions his own," here he says, "There was no one in need among them" (v. 34). 3. And that this was due not only to the signs, but also to their will, is shown by Sapphira and Ananias. Not only by word, but also by power, they testified to the resurrection, as Paul says: "And my word and my preaching are not in persuasive words of human wisdom, but in the manifestation of the Spirit and power" (1 Cor. 2:4). And not simply: by power, but by "great power." And he well said, "And great grace was upon them all," because grace is in the fact that no one was poor, that is, no one was poor because of the great diligence of those who gived. They did not give one part, but kept the other; and (giving) everything, they did not (count) as their own. They banished inequality from among themselves and lived in great abundance; moreover, they did it with great honor. Thus they did not dare to deliver (the apostles) into their hands, nor did they give them up with arrogance, but brought them to their feet and left them to be stewards, and made them lords, so that the expenses were made as from the common (possessions), and not as from their own. This also protected them from vanity. If it were so now, then we would live with greater pleasure – both rich and poor. Both the poor and the rich would be pleased. And, if you like, we will depict it, at least in words, if you do not want (to show) it by deed, and we will already get pleasure from it. True, this is very clear from what happened then, since those who sold did not become poor, but also made the poor rich. But let us now depict it in words: let all sell all that they have, and bring them into the middle, – I speak only in words; Let no one be dismayed, rich or poor. How much gold do you think would have been collected? I believe, and it is impossible to say with certainty, that if all the men and all the women had brought their money here, if they had given up their fields, their estates, and their dwellings (not to mention the slaves, for they were not there then, and perhaps they were set free), there would probably have been a thousand thousand liters of gold, or rather two or three times that much. Tell me, really, how many inhabitants are there in our city now? How many Christians do you think there are? Do you think that there are a hundred thousand, and the rest are Gentiles and Jews? How many thousands of gold would have been collected? And how large is the number of poor? I don't think more than fifty thousand. And to feed them every day, how much would be needed? With common maintenance and at a common table, of course, no great expense would be required. What, it will be said, shall we do when we have spent our means? Do you think that it is ever possible to reach this state? Would not the grace of God be a thousand times greater? Would not the grace of God be poured out abundantly? And what happened? Wouldn't we have made the earth heaven? If this was done with such glory between three and five thousand, and not one of them complained of poverty, how much more so in such a multitude? Even from outside (non-Christians), who would not make an offering? And in order to see that division is fraught with losses and produces poverty, let us imagine a house in which there are ten children, a wife and a husband: let's say, she spins yarn, and he receives income from outside. Tell me, then, when will they spend more, whether eating together and living in the same house, or being divided? Obviously, having been divided; if ten children want to be divided, then ten houses, ten meals, ten servants, and so much other utensils will be needed. And where there are many slaves, do they not all have a common table, so that there are fewer expenses? Separation always produces loss, and unanimity and agreement always produce profit. Thus they live now in the monasteries, as the faithful once lived. And did anyone die of hunger? On the contrary, who has not been satisfied with greater abundance? And now people are more afraid of this than of throwing themselves into an immeasurable and boundless sea. But if we had made an experiment, then we would have dared to do it. And what grace would there be? If then, when there were no faithful except three and five thousand, when all in the world were enemies (of the faith), when they did not expect consolation from anywhere, they so boldly undertook this work, then is it not all the more possible now, when, by the grace of God, there are faithful everywhere in the world? And would anyone then remain a pagan? At least, I think nobody: in this way we would persuade and attract everyone. However, if we follow this path, then, I trust in God, this will also happen. Only listen to me, and let us arrange things in this order; and if God prolongs life, then I am sure we will soon lead such a way of life. 4. In the meantime, keep and keep fast the law of oath: let him who has kept it discover him who has not kept it, let him exhort and strongly rebuke him. The time is near (see Discourse 8); I will investigate the case, and I will excommunicate the one who is convicted, and will not admit (to the church). But may God grant that not a single one of them will be found among us, but that everyone will preserve this spiritual condition exactly! As in war one recognizes both one's own and those of one's own by a conventional sign, so let me be now, for we are now at war, so that we too may recognize our brethren. And what a blessing this sign can be for us both here and in a foreign country! What a weapon against the wiles of the devil! Lips that do not use oaths will soon bow down to God in prayer, and inflict a grievous wound on the devil. A mouth that does not use oaths will not reproach. As if from a house, take this fire out of your tongue and cast it out. Let the tongue rest for a while and make the ulcer less contagious. For this I beseech you, that I may teach you another instruction; and until this is done, I dare not proceed to anything else. Do it exactly; feel this virtue beforehand; and then I will offer you other rules, or rather, not I, but Christ Himself. Plant this good (tree) in your soul, and little by little you will become the paradise of God, much better than the primitive paradise, since we have neither a serpent, nor a tree of death, nor anything of the kind. Deeply instill this skill in yourself. If this be so, then not only you who are present here will benefit, but also all who live in the universe; and not only them, but also those who will live after us. Thus, a good habit, rooted and preserved by all, is transmitted to remote times, and no time will be able to destroy it. If someone who was gathering wood on the Sabbath was stoned (Numbers 15:35), then he who does much worse than that gathering and gathers up the burden of sins (and such is the multitude of oaths) will not be subjected to, what will he not endure? You will receive great help from God when this work is done for you. If I say, "Thou shalt not offend," thou shalt immediately present wrath. If I say: do not be jealous, you will give another reason. But you can't say anything like that here. Therefore, I began with an easy one, since in all arts they do the same. Whoever passes on to the most difficult has first learned the easier. You will know how easy it is when, having done it by the grace of God, you will receive another rule. Give me boldness before the Gentiles, and before the Jews, and above all before God. I beseech you with that love, with those birthing sicknesses with which I gave birth to you. "My children" And what follows – "for whom I am again in the pangs of childbirth" – I will not add. Nor will I say the following: "Until Christ is formed in you!" (Galatians 4:19), because I believe that Christ has already been formed in you. But I will show you something else: "My beloved and desired brethren, my joy and my crown" (Phil. 4:1)! Believe me, I won't say otherwise. If someone were to lay on my head now a thousand royal crowns adorned with precious stones, I would not rejoice so much as I rejoice at your success; even the king, I think, does not rejoice as much as I do for you. And what do I say? If (the king) had returned, having conquered all the nations hostile to him, and, in addition to the usual crown, received other crowns and other decorations as a sign of victory, he, I think, would not have rejoiced in his trophies as I have in your prosperity. As if I had a thousand crowns on my head, so I rejoice; And naturally. If by the grace of God you preserve this habit, then you will defeat thousands of enemies, much more cruel than that; You will overcome and overcome the evil and evil demons, not with the sword, but with your tongue and will. And see how much will be done if only you do it. You will exterminate, first, a bad habit; secondly, an evil thought, from which all evil arises, i.e., the thought that this is an indifferent deed and in no way harmful; thirdly, anger; fourthly, covetousness: all this is produced by an oath. And at the same time you will receive great favor for other good deeds. As children, when they learn letters, not only learn them, but through them little by little learn to read, so also do you. You will no longer be seduced by evil thoughts, and you will not say that it is indifferent; You will no longer pronounce (oaths) out of habit, you will stand bravely against all this, so that, having fulfilled the divine virtue in everything, you may also be vouchsafed 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 12

"Thus Josiah, who was called Barnabas by the Apostles, which means the son of consolation, a Levite, a Cypriot by birth, who had his own land, having sold it, brought the money, and laid it at the feet of the Apostles" (Acts 4:36,37). What opposites made up the life of the apostles. – About the sacrilegers of the time of Chrysostom. – The amazing life of the first Christians. – Those who sin much should fear much. 1. Now (the writer) intends to narrate Ananias with Sapphira, and, wishing to show that this man has committed the most grievous sin, he mentions beforehand the one who did what he ought to do. And when so many did the same, when there was such grace, such signs, he (Ananias) did not reform himself; but, having once been blinded by covetousness, he brought destruction upon his own head. "Who had his own land," said (the writer), expressing that he had nothing else, "having sold it, brought the money and laid it at the feet of the Apostles." "And a certain man, whose name was Ananias, with his wife Sapphira, having sold his possessions, withheld from the price, with the knowledge also of his wife, and brought some of it, and laid it at the feet of the apostles" (Acts 5:1,2). The important thing is that the sin (committed) by consent, and no one else knew about what had happened. Whence did this wretched and miserable man come to do this? "But Peter said, Ananias! Why did you allow Satan to put into your heart the thought of lying to the Holy Spirit and hiding from the price of the land?" (Acts 5:3) Look, and now a great sign has taken place, and moreover, much greater than the former. "What did you possess, was it not yours, and was not the thing gained by sale in your power?" (v. 4) That is, was there any necessity and compulsion? Do we attract you unwittingly? "Why hast thou put these things in thy heart? You have not lied to men, but to God. When Ananias heard these words, he fell breathless" (vv. 4-5). Do you see how this sign is greater than (the former)? By the fact that (Ananias) is deprived of life, and that (Peter) will know what is hidden in thought and what is done in secret. "And great fear came upon all who heard this. And the young men got up, prepared him for burial, and carried him out, and buried him. About three hours after this, his wife also came, not knowing what had happened. And Peter asked her, "Tell me, have you sold the land for so much?" (vv. 5-8) He wanted to save her, since her husband was the author of sin, and therefore perhaps He gives her time to be justified and an opportunity to repent. Therefore he says: "Tell me, did you sell the land for so much? She said, Yes, for so much" (v. 8). "But Peter said unto her, Why have ye consented to tempt the Spirit of the Lord? Behold, they that buried thy husband enter into the doors; And you will be carried out. Suddenly she fell at his feet and gave up her spirit. And the young men went in, and found her dead, and having carried her out, they buried her beside her husband. And great fear came upon the whole church, and all who heard it" (vv. 9-11). After this terrible miracle (the apostles) performed many signs, but what exactly, listen. "And by the hands of the Apostles many signs and wonders were wrought among the people; and they all dwelt with one accord in Solomon's porch. And of the strangers no one dared to cling to them, but the people glorified them" (v. 12, 13). Fairly. After all, Peter was already instilling fear, punishing and denouncing the hidden in his thoughts. People clung to him more, both because of the miracle and because of the first, second, and third sermons, because he performed the first miracle, and the second, and the present, which seems to me not just one, but intensified: the first is that he exposed the hidden in his thoughts, and the second is that which he took life by command. "And more and more believers were joined to the Lord, a multitude of men and women, so that they carried the sick out into the streets, and laid them on beds and beds, that at least the shadow of Peter passing by might overshadow any of them" (vv. 14, 15). In Christ's time this did not happen, from which it can be seen that now what He said was actually fulfilled. What exactly? "He that believeth on me, the works which I do, he shall do also, and greater than these" (John 14:12). "And many of the surrounding cities came together to Jerusalem, carrying the sick and possessed with unclean spirits, and they were all healed" (v. 16). Notice, I beg you, how their whole life is made up of opposites. Thus, first there was sorrow because of the ascension of Christ, then joy because of the descent of the Spirit; again sorrow from those who blasphemed, then joy from the faithful and from the miracle; again sorrow when they were detained, then joy after their acquittal. And here again there is both joy and sorrow. Joy, because they were glorified and received revelations from God; sorrow, because they have taken their own lives. Again joy because we have become famous, and again sorrow because of the high priest. And this can be noticed everywhere, just as it can be seen in the ancient (holy men). But let us turn to the above. They sold, it is said, and "brought the price of what was sold, and laid it at the feet of the Apostles." Look, beloved, how they did not entrust the apostles with selling, but they themselves sold and gave them the price. But it is not so with Ananias: he keeps something of the price of the sold field, and therefore he is punished, as having done not well and being convicted of stealing his own. This remark also applies to today's priests, and even very strongly. And since his wife also consented to his action, (the apostle) subjects her also to judgment. 2. But perhaps someone will say that he has treated her too harshly. What do you say? What cruelty, tell me? If someone who gathered wood on the Sabbath was stoned (Num. 15:32-36), how much more was a sacrileger: for this money was already sacred. And truly, whoever dares to sell what is yours and give it away, and then keeps it, is a sacrilege. But if he who takes from his own is a sacrilege, then much more is he who takes from someone else's. Therefore, do not think that if this does not happen now, if punishment does not follow immediately, then it remains without punishment. Do you see how he is accused of having made his money sacred, and then taking it? Could you not, he says, have sold them, use them as your own? Who hindered you? Why do you take it after you have promised (to give it back)? A similar thing happened in the Old Testament, when the son of Hindia was found to have stolen that which was consecrated to God; however, you know with what punishment this deed ended (Joshua 7:1-26). Thus, beloved, sacrilege is very grievous and full of great foolishness. We, he says, did not compel you to sell or give away the money after the sale; You decided to do this of your own free will. Why did you steal from the sacred money? "Why hast thou put these things in thy heart?" He is guilty of accepting Satan's action and doing it. But it should have been corrected, it will be said. No, he would not have reformed, because whoever had seen such (miracles) and had not benefited from them, much less would have benefited from anything else. Therefore, this matter could not be left unattended, but it was necessary to cut off (the guilty) like a rotten member, so that the whole body would not become infected. Now he also profited, as one who no longer abounded in evil, and the rest became more zealous; And then the opposite would have happened. Therefore (the Apostle) first rebukes and shows that this deed was not hidden from him, and then condemns it. Why, he says, did you do this? Did you want to keep it? It was necessary to keep it at first and not to make a promise. And now, having taken it after consecration to God, you have committed a grievous sacrilege. Whoever takes what belongs to others, perhaps takes from the desire of someone else's; but you could keep yours. Why then did you make them sacred and then took them? You did this out of great foolishness. This is unforgivable, inexcusable. Let no one be offended, if even now there are some sacrilegers. If they were then, then even more so now, when there are so many evils. But let us rebuke them before all, so that the rest also may have fear. Judas was a sacrilege, but this did not offend the disciples. Do you see how much evil the passion for money produces? "And great," he says, "fear seized all who heard it." He was punished, and others benefited. And so, it is not without purpose that this is arranged; Before, although there had been other miracles, there was no such fear. Thus true is the saying: "The Lord is known by performing judgments" (Psalm 9:17). So it was at the nod: Uzzah was punished, and the others were seized with fear. But there the frightened king rejected the nod; but here they become more attentive. You see, Peter did not call her, but waited for her to come; and none of the others dared to tell about what happened. This is fear of the teacher, this is the reverence and obedience of the disciples. "Three hours after this" – and the wife did not know, and none of those present said about it, although there was enough time for the news to spread. But they were afraid. About this the writer says with amazement that "his wife also came, not knowing about what had happened." From this it was already possible to understand that he knew the unseen. Why does he ask you without asking anyone? Was it not, of course, because he knew? But her utter blindness did not allow her to escape her condemnation, and she answered with great boldness, thinking that she was speaking to a (common) man. The important thing is that they fell into sin by a single intent or as if by some agreement. "What is this," he says, "to tempt the Spirit of the Lord?" "Behold, those who buried thy husband enter in the doors; and you will be carried out." First he suggests that she has sinned, and then shows that she will justly suffer the same fate as her husband, since she also sinned in the same way. And how, you say, "suddenly she fell at his feet and gave up her spirit"? That's because she was standing close. In this way they brought punishment upon themselves. Who wouldn't be horrified? Who would not fear the Apostle? Who wouldn't be surprised? "And all," he says, "with one accord dwelt in Solomon's porch." From this it is evident that they were not in the house, but in the temple; also that they no longer feared to touch the unclean, but simply touched the dead. And see how strict they were with their own people, but did not use this power in relation to strangers. "And the believers," he says, "were joined more and more to the Lord, a multitude of men and women, so that they carried the sick out into the streets, and laid them on beds and beds, that at least the shadow of Peter passing by might overshadow any of them" (v. 14, 15). 3. Great is the faith of those who came, even more than in the time of Christ! Why did this happen? Because Christ foretold, saying: "He that believeth on Me, the works which I do, he shall do also, and greater than these" (John 14:12). They remained there and did not go around (cities and villages), and meanwhile, everyone brought their sick to them on beds and beds, and everywhere they performed miracles: on those who believed, on those who were healed, on those who were punished, in boldness before them (Jews), in virtue itself, who seriously believed – all this did not come from signs alone. Though they, out of humility, attribute everything not to themselves, saying that they do it in the name of Christ, yet both their life and virtue produced it. And see: (the writer) does not speak here about the number of believers, leaving it to the listener to judge about it; Thus the believers grew to an innumerable multitude. At the same time, the resurrection (of Christ) was proclaimed more. "And of the strangers no one dared to cling to them, but the people glorified them" (v. 13). He says this, expressing that they were no longer despised as before, and that in a short time and in an instant so much was done by the fisherman and the common man. So the earth was already heaven, according to (their) life, according to boldness, according to miracles, and according to everything; and they, like angels, were an object of wonder, because they did not in the least heed ridicule, threats, or dangers. And not only for this reason, but also because, being very philanthropic and caring, they helped some with money, and others with the healing of bodies. Since what happened could seem very grievous, he carries out a terrible judgment both on him and on his wife. And if he had not subjected them both, who had sinned unpardonably, to such judgment, what would not have been the contempt for the things of God? And what is precisely because (he did so) is evident from the fact that he did not immediately proceed to punish, but first discovered their sin. That is why no one wept, no one wept, but everyone was afraid. And it is not surprising that when their faith spread, there were more signs, and great fear was among our own, because we are not so much troubled by strangers as by our own. Thus, if we are united to one another, no one will rise up against us; but if we divide ourselves from one another, then, on the contrary, everyone will attack us. Wherefore they also were bold, and boldly went out into the marketplaces in the midst of the enemy, and gained the victory; and what was said was fulfilled: "Rule among Thy enemies" (Psalm 109:2); so much the greater was the power that they did this, being detained and bound. If, then, only those who have lied have suffered such a punishment, what will those who break their oaths not suffer? Or rather, if the woman who only said, "Yes, for so much," was subjected to such punishment and did not escape (it), then consider what punishment are you worthy of, who swear and break your oaths? It is opportune now to show from the Old Testament the gravity of perjury. "A scroll flying," says (the prophet), "the breadth thereof is ten cubits" (Zech. 5:1,2). The expression: "flying" means the extreme speed of punishment following oaths; and the fact that it was "ten cubits" in breadth and (twenty) in length, signifies the severity and magnitude of the evils; the fact that he flew from heaven means that the judgment comes from the highest judgment seat; and the fact that he had the form of a sickle is the inevitability of punishment. As a sickle, pierced into the neck, cannot be taken out of it before it is cut off, so the punishment that befalls those who swear is terrible, and does not depart from them until it has finished its work. But if we avoid punishment by using oaths, let us not rely on it; This happens to our misfortune. What do you think? That many after Ananias and Sapphira dared to do the same and were not subjected to the same punishment? Why, you say, were they not subjected to? Not because it was forgiven them, but because they are observed for a greater punishment. 4. Therefore, those who sin much should fear and dread more when they are not punished than when they are punished, because their punishment is increased by the impunity and long-suffering of God. Therefore, let us look not at the fact that we are not punished, but at whether we have not sinned. But if we sin and are not punished, then we should tremble even more. Tell me: if you had a slave and only threatened him, and did not beat him, when would he be more afraid, when would he run away, when would he decide to flee? Isn't it when you would only threaten? That is why we also admonish us not to constantly threaten each other, so as not to confuse the soul too much with fear, so as not to torment it more than with wounds. In one case, the punishment is temporary, and in the other, it is permanent. Therefore, if no one is suffering from this sickle now, do not look at it, but consider whether such things are being done. Much is being done even now as it was at the time of the flood; but there is no flood, because hell and torment are coming. Many sin like the Sodomites, but the fiery rain does not fall on them, because a river of fire is prepared. Many have dared to do the same as Pharaoh, but have not been subjected to the same punishment as him, have not been drowned in the Red Sea, because a sea of the abyss awaits them, where punishment will not be accompanied by insensibility and will not end in death, but where they will be tormented, more and more subjected to punishment, burning and suffocation. Many dared to sin like the Israelites, but the serpents did not bite them, because an endless worm awaits them. Many dared to do the same as Gehazi, but were not stricken with leprosy, because instead of leprosy they would be cut in half and suffer the same fate as the hypocrites (Matt. 24:51). Many have sworn and broken their oaths, but if they have escaped (punishment), let us not rely on it, for gnashing of teeth awaits them. And here, perhaps, they will experience and not escape (punishment), if not immediately, then with other sins, so that the punishment will be more severe. And we often, on account of small (transgressions), fully repay even for great ones. Therefore, when you notice that something has happened to you, remember this sin of yours. This was the case with the sons of Jacob. Remember Joseph's brothers: they sold their brother, tried to take his life, or, rather, already deprived him, as much as it depended on them; they deceived and grieved the elder – and suffered nothing. But, many years later, they were exposed to extreme danger and remembered this sin. And that what they have said is not an invention, listen to what they themselves say: "We are punished for the sin against our brother" (Gen. 42:21). In the same way, when something happens, say, Yes, we are in sin, because we have not listened to Christ, because we have sworn; frequent oaths and perjuries fell on my head. Thus confess, for they also confessed and were saved. What does it matter if punishment does not immediately befall him? For neither did Ahab suffer for Naboth immediately after the transgression what he afterwards suffered. Why does this happen? God gives you time to wash, and when you delay, He finally sends punishment. Have you seen what those who have lied have suffered? From this understand what those who break their oaths will be subjected to, understand and cease. He who swears cannot but break his oath willingly or unwillingly; but whoever breaks his oaths cannot be saved. A single violation of an oath can do anything and bring full punishment upon us. Therefore, I beseech you, let us be attentive to ourselves, so that, having escaped punishment here, we may be worthy of mercy from God, according to the grace and mercies 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.

CONVERSATION 13

"And the high priest and all with him who belonged to the Sadducean heresy were filled with envy, and laid their hands on the apostles, and shut them up in the people's prison" (Acts 5:17,18). The joy of those who suffer for Christ. – Poverty is a reliable protection. "Against the oath. 1. There is nothing more shameless and insolent than malice. Having learned from experience the courage of the apostles from what had been done to them before, (the bishop and the Sadducees), in spite of this, again attacked and all together rose up against them. What does it mean, "The high priest and all with him"? That is, he rebelled against them, being stirred up by what had happened. "And they laid their hands on the apostles, and shut them up in the people's prison." Now they attack them more strongly; however, they did not immediately put them on trial, expecting that they would become calmer. From what can it be seen that they attacked them more strongly? From the fact that they were sent to a public prison. The apostles are again exposed to dangers and again receive help from God; and in what way – listen further: "But an angel of the Lord opened the doors of the prison by night, and having brought them out, said, 'Go, and standing in the temple, speak to the people all these words of life' (v. 19, 20). This was done both for the consolation of them (the apostles) and for the benefit and edification of them (the Jews). And behold, what happened in Christ's time is now being done. For example, at His resurrection He did not allow them to see how He was resurrected, because they were unworthy to see the resurrection, but He shows it by His works. Likewise, at the time of the transformation of water into wine, those who sat at the table did not see, because they were drunk with wine, and He leaves it to others to judge this. So it is here. How the apostles were led out, they do not see; and they saw the evidence by which they could ascertain what had happened. Why then did (the angel) bring them out at night? Because in this case they could be believed more than in another; otherwise they would not have asked them about it; And then they themselves would not have believed it. This was also the case in ancient times, for example, under Nebuchadnezzar. He saw the youths in the furnace praising God, and then he was amazed (Dan. 3:91). Therefore, the Sadducees also had to first ask the apostles: "How did you come out?" And they, as if nothing had happened, turned to the Apostles with the following question: "Have we not firmly forbidden you to teach about this name?" (v. 28) See how they learn all things from others, (from those who) saw the prison carefully locked and the guards standing before the doors. "And when they had heard, they went into the church in the morning and taught. And the high priest, and those who were with him, came together, and called together the Sanhedrin, and all the elders of the children of Israel, and sent them into prison to bring the apostles. But the servants, when they came, did not find them in the prison, and when they returned, they reported, saying, "We found the prison locked with all caution, and the guards standing before the doors; but when they opened it, they found no one in it" (vv. 21-23). The fence was twofold, as at the sepulchre (of Christ) – the seal and the people. See how they were at enmity against God! Tell me, is it characteristic of men what has happened to them? Who led them through the locked doors? How did they pass with the guards standing before the doors? Verily, their words are (the words of) fools and drunk with wine. Those who were not restrained by prison, nor by chains, nor by locked doors, they hoped to overcome, acting like foolish children. Their servants themselves come on this occasion and tell about what has happened in order to refute any excuse they have. Do you see various signs after signs, some proceeding from them (the apostles), others related to them, the latter even more glorious? It is also good that this was not suddenly reported to the leaders (of the Jews); but at first they were perplexed, so that, having learned everything, they might understand the action of the Divine power. "When the high priest, the captain of the guard, and the rest of the chief priests heard these words, they were perplexed what it meant. And a man came and reported to them, saying, Behold, the men whom you have imprisoned are standing in the temple, teaching the people. Then the captain of the guard went with the servants, and brought them without compulsion, because they feared of the people, lest they should stone them" (vv. 24-26). Oh, madness! "They were afraid," they say, of "the people." What good did the people bring them? It was necessary to fear God, Who constantly plucks from the hands of their apostles like chicks; but they are more afraid of the people. "And when they had brought them, they set them before the Sanhedrin; And the high priest asked them, saying, "Have we not firmly forbidden you to teach about this name?" and behold, you have filled Jerusalem with your doctrine, and you want to bring the blood of that man upon us" (vv. 27, 28). What about the apostles? Again they converse with them meekly, although they could say: "Who are you who command contrary to God?" Again in the form of exhortation and counsel, and very modestly answered, "And Peter and the apostles answered and said, We ought to obey God rather than men" (v. 29). Great wisdom (in their words), and such that from this is revealed the enmity of them against God. "The God of our fathers raised up Jesus, whom you put to death, hanging him on a tree. God has exalted him with his right hand to be a ruler and Saviour, that he might give Israel repentance and forgiveness of sins" (vv. 30, 31). "Whom ye have slain," he says, "God hath raised up our fathers." And see how they again refer everything to the Father, so that the Son is not considered alien to the Father. "God has exalted him," he says, "with His right hand." This indicates not only the resurrection, but also the exaltation, that is, the ascension. "To give repentance to Israel." 2. Here is another acquisition, another teaching, expressed in the form of defense! "In this we are witnesses to Him." What great boldness! Then, for the greater certainty of his words, (Peter) added, "And the Holy Spirit, whom God hath given to them that obey him" (v. 32). Do you see how the apostles present themselves as witnesses, not only themselves, but also the Spirit? They did not say, "He gave Him to us," but, "To those who obey," and showing their humility, and showing the greatness of the Spirit, and expressing that even those (the Jews) can receive Him. Notice how they were taught both in deeds and in words, but did not heed; for this reason their righteous condemnation will befall them. It was for this reason that God allowed the apostles to be led to judgment, so that they too would be edified, if they would want to learn, and the apostles would show boldness. "When they heard this, they were torn with anger, and plotted to put them to death" (v. 33). Notice their extreme malice! They should have been horrified by what they heard; but they were "torn with anger and plotted" without any guilt "to kill them." However, it is necessary to repeat what was read above: "But the angel of the Lord opened the doors of the prison by night, and having brought them out, said, Go, and standing in the temple, speak to the people all these words of life" (v. 19, 20). "Withdrawing"; He does not take them away himself, but lets them go; so also from this is revealed their fearlessness, that they themselves entered the temple at night and taught. When they were released by the guards, as they thought, they would have fled, if they had only consented to go out, and when they had expelled them, they would not have come to the temple, but would have departed. This is understandable to any sane person. "Have we not forbidden you," they say, "to teach you thoroughly"? So; if they have given their word to obey you, then you justly accuse; but if they had previously renounced this, then accusations are superfluous, and prohibitions are superfluous. Such is the inconsistency and utter senselessness of the accusations! Further, the apostles want to show the murderous intentions of the Jews, who did not act here for the truth, but wanted to avenge themselves. Wherefore they are not answered harshly, for they were teachers, though another, having won over the whole city to his side, and received such grace, which he would not have said and shown too much? But the apostles did not do so; they were not angry, but were sorry and wept for them, and had in mind how to divert them from error and rage. They do not even say to them, "Judge yourselves" (Acts 4:19); but thus they say: "God has exalted him," thereby expressing that all this happens according to the will of God. Did we not say, "Did we not say to you before, 'We cannot but speak what we have seen and heard' (Acts 4:20)? – because they are not vain; but again they speak of the same thing, of the cross, of the resurrection. However, they do not say why (Christ) was crucified, that is, that He was crucified for us; but (only) hint at this, and yet it is not yet clear, wishing to arouse fear in them. Tell me, is there any artificial eloquence here? Not at all! Thus, without preparation, they proclaimed the gospel of life! Having said, "He has exalted," (Peter) also speaks of the purpose for which (this was done); "that he might give repentance to Israel," he adds, "and the forgiveness of sins." But it will be said: it still seemed incredible. What are you saying? How incredible is that which neither the rulers nor the people could contradict, and from which the mouths of the one were barred, and the others were edified? "We are witnesses to Him," he says, "in this we are." What? That (Christ) had proclaimed remission and repentance, since (His) resurrection had already been recognized as certain. And that He grants remission is witnesses of us and the Holy Spirit, Who would not have condescended if sins had not first been forgiven, so this is an undoubted sign. But you, the accursed one, hear of the remission of sins, and of the fact that (Christ) does not require you to be judged, and you want to put to death? Is this not the work of the greatest malice? It was necessary either to rebuke them if they did not tell the truth, or to believe them if it was impossible (to denounce); but if there was no desire to believe, then (at least) not to kill. For what, in fact, was they put to death? But they (the Jews) did not even understand the matter out of rage. See how here (the apostles), having mentioned the evil deed (of the Jews), speak of remission, showing that what they have done is worthy of death, but that what is given to them is given to them as to those who repent. And how else could anyone be persuaded if they were not told that they could still improve? And what malice! They stir up the Sadducees against the apostles, who were especially mistaken about the resurrection. But malice did them no good. However, perhaps someone will say: What man, using what the apostles (had), would not have become great? But notice, before they received grace, how with one accord they continued in prayer and placed their hope in power from on high! And you, beloved, hope to receive the kingdom of heaven; But do you have patience? And thou hast received the Spirit; but do you experience the same things and are you exposed to the same dangers? Before they had calmed down from their former calamities, they were again subjected to others. And the very fact that they were not proud, not vain – how wonderful! And what did they say with meekness – isn't this a very useful thing? Truly, not all this was a work of grace, but here we can see much of their own zeal. For the fact that the gifts of grace shone in them was the fruit of their zeal. 3. Look at the very beginning, how Peter was careful, how he watched and cared, how the faithful left their possessions, had nothing of their own, remained in prayer, showed unanimity, fasted. Tell me, was this an act of what grace? For this reason it came to pass that they (the Jews) were rebuked by their own servants, who, as those sent in Christ, said: "Never did a man speak like this man" (John 7:46), also returning, and declared what they had seen. Note also here the meekness of the apostles, how they do not contradict – and the pretense of the high priest. He speaks to them with an air of modesty, as if he fears something, and is ready to forbid rather than to kill, since he could not do this. And yet he stirs up everyone, and presents them with a sort of extreme danger: "Ye," he says, "bring the blood of that man upon us," v. 28. Does he still seem to you to be a (simple) man? He said this because he considered it necessary to give them an inducement. And Peter, see what he says, "God has exalted him with his right hand to be a ruler and Saviour, that he might give Israel repentance and forgiveness of sins" (v. 31). Here he is silent about the Gentiles, so as not to give a pretext (for death). "And they plotted," says (the writer), "to put them to death" (v. 33). Note: they are again perplexed and sorrowful, but they (the apostles) are calm, cheerful, and rejoicing. And they were not just sad, but "torn". This means: to feel bad and to attempt evil, as can be seen here. The apostles were in chains, standing before the judgment seat, but the judges were perplexed and in great difficulty. And as he who strikes a diamond strikes himself, so do they. They saw that not only was the boldness of the apostles not diminished, but that the preaching was still more intensified, that they were fearless in word, and yet did not give any reason (for their death). Let us, beloved, imitate them, let us also be undaunted in all calamities. There is nothing terrible for him who fears God, but for those who do not fear there are disasters. Whoever through virtue rises above the passions and looks upon temporal blessings as a shadow, from which he will suffer misfortune? What will he be afraid of? Or what will be considered a calamity? Let us also have recourse to this unshakable rock! If someone were to build a city for us and enclose it with a wall, or rather, if he were to settle us in a land where no one would disturb us, and there give us abundance in everything, so that we would not need to have anything to do with anyone, then he would not give us such peace as Christ does now.

Why? Because of necessity we will have disagreements with the servants, with the wife, with the children, and will be the cause of many troubles. But there was nothing of the sort; There was no reason for sorrow and trouble. But what is surprising is that the very thing that seems to cause trouble was (for the apostles) the source of all joy and gladness. Tell me: what was it for them to grieve, for what to grieve? If you want, let's introduce someone for comparison. Let one of the nobles have great wealth, live in the capital, have no trouble, only have fun, only spend time in this, and be at the highest level of wealth, honor and power. Let us contrast him with Peter in chains and, if you will, in the midst of innumerable tribulations: and then we will find that (Peter) has more joy – for if from the abundance of joy he rejoices even in bonds, then imagine how great joy is! Just as those who are invested with great authority do not feel calamities, no matter how many of them occur, but continue to rejoice, so the apostles rejoiced even more because of the calamities themselves. It is impossible, indeed it is impossible to express in words the pleasure that happens to be experienced by those who suffer for Christ. They rejoice more in the midst of adversity than in times of prosperity. If anyone loves Christ, he understands what I am saying. But what? Could they have avoided disasters for their own safety? Who, tell me, and possessing incalculable wealth, could escape the great dangers of dealing with so many nations for the transformation of the state? And they did everything as if by the king's command, or rather, even more conveniently. For it was not so much the king's command as all their words, because the king's command imposes the necessity (to obey), and they (converted) people according to their desire, according to their own free will, and out of a feeling of great gratitude. What royal decree would persuade him to give up all his possessions and life itself, to leave his home, fatherland, relatives and his own safety? And the suggestions of fishermen and skin-makers produced this, and therefore they rejoiced, were more powerful and stronger than all. Yes, they will say, because they did signs. But those who believed in the number of three and five thousand, tell me, what signs did they do, and yet they also lived in great joy? Exactly so, and this is because the cause of all troubles – the possession of property – was destroyed: and it is this that is the fault of wars, dissent, sorrow, sorrow and all evils; it makes life burdensome and more sorrowful. And you will find much more reasons for trouble in the rich than in the poor. If this seems wrong to anyone, it is only in his opinion, and not in the essence of the matter. If even the rich have some pleasures, then this is not at all surprising, because even those who are stricken with scabies feel great pleasure. The rich are in no way different from them, and their souls are the same, as can be seen from the following: they are tormented by cares, and yet they willingly give themselves up to them for temporary pleasure. But those who have been delivered from cares are healthy and happy. 4. Which is more pleasant, tell me, which is safer: to take care of bread and clothing alone, or of a multitude of slaves and freemen, and not to take care of yourself? As he cares for himself, so do you for all that you have brought upon your head. Why, it will be said, do they avoid poverty? For the same reason why many shun other goods, not because these goods in themselves are worthy of rejection, but because they appear difficult in experience. In the same way, poverty is not rejected in itself, but because it is difficult to experience, so that if anyone can endure it, he will not renounce it. Why did her apostles not disdain her? Why do many choose it and not only do not disdain it, but also resort to it? For that which is truly worthy of rejection is not chosen, except only for the insane. If, however, the wise and exalted of men have recourse to it as a safe and painless refuge, it is not at all surprising that it does not seem so to others. Rich, in my opinion, is nothing but a city unwalled, built in a field, and attracting enemies on all sides; and poverty is a safe fortress, enclosed by a great wall of brass and inaccessible. But it happens, it will be said, quite the opposite, because the poor are often dragged to the judgment seat, they are offended and subjected to grievous calamities. No, not just the poor, but the poor who want to be rich. Yes, I am not talking about them, but about those who want to live in poverty. Tell me, why does no one drag those who dwell in the mountains to the judgment seat? If poverty is easy to oppress, then it would be more appropriate to bring them to trial, how much poorer than all they are. Why does no one drag the poor to the judgment seat? Why does no one oppress them and slander them? Is it because they are in a safer place? And how unbearable it seems to many, that is, to be in poverty and beg for alms! Indeed, tell me, is it good to beg? It is also good if there are people who are compassionate and merciful, if there are people who would begin to give. Everyone knows that such a life is careless and safe. However, this is not what I praise – let it not be! – but I urge you not to seek wealth. Tell me, indeed, whom shall I call more blessed: those who are close to virtue, or those who are far from it? Without a doubt, close ones. But which of them is more capable of assimilating something useful and being distinguished by wisdom – this one or that? It is clear to everyone that he. If you do not believe, then listen. Let one of the beggars be brought from the square, and let him be blind, lame, and crippled; and let any one else be handsome in appearance, strong in body, and quite healthy, rich, noble by birth, and with great power. Let us bring them to the school of wisdom and see which of them will master the subjects of study better. Let us propose the first commandment: "be meek and humble," so Christ commanded (Matt. 11:29). Which of them will be better able to do this, this or that? "Blessed are they that mourn." Who will be more attentive to this saying? "Blessed are the meek." Who will listen better? "Blessed are the pure in heart, blessed are they that hunger and thirst for righteousness, blessed are they that are persecuted for righteousness' sake" (Matt. 5-11). Which of them is more likely to accept all this? And if you wish, let us apply all this to each of them. Is not one of them always proud and haughty; and the other, on the contrary, is not always meek and humbly wise? Of course it is. Outsiders (pagans) have the following saying on this subject: Epictetus is a slave, crippled in body, Er in poverty, but a friend (of the gods) of the immortals (Epictetus is a Greek philosopher, Irus is the proper name of a beggar in Homer). Such is the poor man; but the soul of a rich man is full of all evils: pride, vanity, innumerable desires, anger, rage, covetousness, unrighteousness, and the like. It is evident that the soul of the former is more capable of wisdom than of the latter. But you want to know what is more pleasant; This, as I see, many people care about, which life is more pleasant? And there should be no doubt about it; whoever is healthier (lives) in great pleasure. And who, tell me, is more capable of fulfilling the rule which I wish to inculcate, that is, the law of oath, the poor or the rich? Who is more likely to swear, he who is angry with servants, who has intercourse with an innumerable multitude, or who asks only for bread or one garment? The latter does not even need oaths, if he wishes, but spends his whole life without worries. Or rather, anyone who has learned not to swear will often despise riches, and can see how all paths to virtue open up from this good, all leading to meekness, to contempt for riches, to piety, to peace of mind, to contrition. Therefore, let us not be careless, beloved, but again let us apply great diligence: those who have corrected themselves – in order to keep themselves in good order, so that they do not somehow depart and turn back; and those who are still left behind, in order to rise up and try to make up for what is lacking. Meanwhile, those who have reformed, stretching out their hands to those who have not yet attained this, as to those who sail in the sea, let them receive them into the harbor, which is alien to oaths. Do not swear – this is a pier that is truly safe, a pier in which people do not drown from the rising winds. Even if anger, enmity, hatred, or anything of the kind break out, the soul remains safe, so that it will not say anything that it should not say, because it has not subjected itself to either need or law. Look at what Herod did because of the oath: he cut off the head of the Forerunner. "But for the sake of the oath," says (the Scripture), "and those who sat at table with him he would not refuse it" (Matt. 6:26). What did the tribes (Israel) endure because of the oath concerning the tribe of Benjamin (Judg. 11:1-10)? What did Saul suffer because of the oath (2 Samuel 21:2)? He broke his oath, and Herod committed a deed worse than perjury – murder. You also know what Joshua suffered because of the oath against the Gibeonites (Joshua 9:15). An oath is truly a satanic snare. Let us break these bonds and arrange ourselves so that it will be easy for us to abstain from it. Let us free ourselves from this satanic snare and fear the commandment of the Lord, let us accustom ourselves to the best, so that, stretching forward and fulfilling this and other commandments, we may be vouchsafed the blessings promised to those who love Him – according to the grace and love 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.