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.

CONVERSATION 14

"And having risen in the Sanhedrin, a certain Pharisee, whose name was Gamaliel, a teacher of the law, respected by all the people, commanded that the Apostles be brought out for a short time" (Acts 5:34). What is daily service? – When the name of presbyters and deacons appeared. – Love and mercy for enemies. "No one can offend us except ourselves. 1. This Gamaliel was Paul's teacher, and it is surprising that he, being so prudent, and moreover a teacher of the law, did not yet believe. It cannot be that he remained completely unbelieved, as is evident from his words, in which he offers his advice. "He commanded," says (the writer), "to bring out the apostles for a short time." Look also at the prudence of his speech, and at how he immediately caused them to fear. In order not to incur suspicion of agreeing with those (the apostles), he addresses himself, as it were, to those who are of the same mind with him, and does not express himself too harshly, but says to them, as if drunk with rage, thus: "Men of Israel! think with yourselves of these people, what ye shall do with them" (v. 35). Do not act, he says, simply and haphazardly. "For not long before this Theudas appeared, pretending to be someone great, and about four hundred men joined him; but he was killed, and all who obeyed him were scattered and vanished" (v. 36). He admonishes them with examples, namely, in order to calm them down, he points to (a man) who has drawn very many after him. Before pointing to examples, he says: "Think with yourselves"; and after the indication, he expresses his opinion as follows: "After him, during the census, Judas the Galilean appeared and dragged with him a sufficient number of people; but he perished, and all who obeyed him were scattered. And now, I say to you, leave these people and leave them; for if this enterprise and this work are of men, it will be destroyed, but if it is of God, you cannot destroy it; take heed lest ye also be found to be enemies of God" (vv. 37-39). As if he were saying: wait; if these also appeared of their own accord, then nothing will prevent them from dispersing. "Take heed lest ye also be found to be enemies of God" (v. 39). It deflects them both by impossibility and uselessness. He did not say by whom they were exterminated, but simply: "scattered", perhaps considering it superfluous (to talk about it). And in the following words he teaches them: if this is a human matter, then you will not need to worry, and if it is God's, then even with all your efforts you will not be able to overcome. His speech seemed reasonable, so that they obeyed and (resolved) not to kill the apostles, but only to subject them to scourging. "They obeyed him," says (the writer), "and having called the apostles, they smote them, and forbade them to speak of the name of Jesus, and sent them away" (v. 40). See after what miracles they are scourged. But in spite of this, their preaching continued with even greater force, and they taught both at home and in church. "And they went out of the Sanhedrin, rejoicing that for the name of the Lord Jesus they had been counted worthy to receive disgrace. And every day in the temple, and from house to house, they did not cease to teach and preach the gospel of Jesus Christ" (vv. 41, 42). "In these days, when the disciples multiplied, there arose among the Greeks a murmuring against the Jews, because their widows were neglected in the daily distribution of necessities" (Acts 6:1). Not on the very days mentioned (above), but, as is usually used in the Scriptures, (the writer) speaks of the time that happened afterwards, as if it were happening at the same time; That is why he expressed himself in this way. Hellenes, I think, he calls those who spoke Hellenic, because at that time the Jews also spoke Hellenic. Here is another temptation; or rather, if you want to go into it, you will see that from the very beginning (they) there was a struggle both from within and from without. "Then the twelve apostles called together a multitude of disciples, and said, It is not good for us, having forsaken the word of God, to take care of tables" (v. 2). Fairly; the more necessary should be preferred to the necessary. But see how they immediately take care of this, and do not abandon preaching. And since they were more honorable (than others), they therefore receive the highest appointment. "Therefore, brethren, choose from among you seven men of renown, full of the Holy Spirit and wisdom; we will put them in this service, and we will constantly remain in prayer and the ministry of the word. And this proposal pleased the whole assembly; and they chose Stephen, a man full of faith and of the Holy Ghost" (vv. 3-5). In the same way these were filled with faith, and they chose them, so that the same thing that happened to Judas, Ananias and Sapphira would not happen. "And Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas of Antioch, converted from the Gentiles; they were placed before the Apostles, and these, having prayed, laid their hands on them. And the word of God grew, and the number of disciples greatly increased in Jerusalem; and of the priests very many were subject to the faith" (vv. 5-7). But let us turn to the above. "Men of Israel! think for yourselves." Look, I beseech you, with what meekness Gamaliel speaks here, and how briefly he expresses himself before them; and he does not present ancient examples, although he had them, but points to recent ones, which could be especially convincing. That is why it is secretly expressed thus: "a little before this," as if to say: a few days before. If he had said plainly, "Let these people go," he would have brought suspicion upon himself, and his speech would not have had such power; and by means of examples it has received its proper force. For this reason he recalls not one example, but another, although he could have cited a third, showing by the abundance of them both the justice of his words and deflecting them from the murderous intention. "Leave these people behind and leave them." 2. See how gentle he is. He does not speak a long speech, but a short one; and of these (examples) he does not mention with anger: "And all who obeyed him were scattered and disappeared." In saying this, he does not utter blasphemy against Christ at all, but achieves what he primarily desires. "If this," he says, "is a business and this work of men, it will be destroyed." Here, it seems to me, he offers them the following conclusion: if he does not go bankrupt, then this is not a human matter. "Beware lest you also be found to be enemies of God." He said this in order to keep them both impossibility and uselessness. "If it be from God, then you cannot destroy it." He did not say, "If Christ is God," because the deed itself proved it, nor did he say that it was not a human deed, or that it was divine; but he left it to the future tense to convince them of this, and he persuaded them. But if he persuaded them, they will say, why did they subject the apostles to scourging? They could not resist the irrefutable justice of his words; but, in spite of this, they satisfied their rage; and, moreover, they again hoped in this way to frighten (the apostles). To their greater persuasion, he was also helped by the fact that he spoke this in the absence of the apostles; and the sweetness of his words, and the justice of what he said, convinced them. He was almost a preacher of the gospel to them; or rather, as if he were addressing them with the following reasoning: "You have become convinced that you are not able to destroy," why did you not believe? Their preaching is so great that (receives) testimony even from enemies. There four hundred men rebelled, and then many people, but here at first there were only twelve; Therefore, you need not be afraid of the multitude attacking you. "If this work is of men, it will be destroyed." He could have pointed to another Egyptian (the troublemaker); But it would be superfluous to talk about this. Did you see how he frightened them at the end of his speech? For this reason he does not express his opinion directly, so as not to appear to be the defender of the apostles; but draws a conclusion from the consequences of the case. He did not dare to say directly that this is a human matter, or that it is from God; if he had said that it was from God, they would have contradicted; but if (he said that it was) human, they would immediately rise again. Therefore, he advises them to wait for the end, saying: "Leave these people and leave them." And they again threaten the apostles, although they know that they will not succeed in the least, but still insist on their own. Such is malice: it often seeks the impossible. Then Judas appeared. You can learn more about this from the books of Josephus (Flavius), who gives a detailed account of the history of these events (Jude, Ancient Book 18, Ch. 1, and Book 20, Ch. 2). Have you seen how boldly Gamaliel had when he said that it was "from God," since from the very works he convinced them of it later? Indeed, great is boldness, great is impartiality!  "They obeyed him," says (the writer), "and having called the apostles, they smote them, and having forbidden them to speak of the name of Jesus, they sent them away." They were ashamed of the counselor's opinion, and therefore abandoned the intention of killing the apostles, only after scourging them, they let them go.  "And they went out of the Sanhedrin, rejoicing that for the name of the Lord Jesus they were counted worthy to receive disgrace" (v. 41). What signs are not more surprising! Nothing of the kind happened to the ancients, although Jeremiah was scourged for the word of God, and Elijah was threatened, and so on; yet here and by these very signs, and not only by signs, they manifested the power of God. He did not say (the writer) that they did not grieve, but that, even in sorrow, they rejoiced. Where does this come from? From their subsequent boldness, because even after the scourging they preached unceasingly.   Bearing witness to this, (the writer) says, "In the temple and from house to house they did not cease to teach and preach the gospel of Jesus Christ" (v. 42). "In these days." In which ones? When this happened, i.e. when they were scourged, they were threatened, and when the number of disciples increased, then "there was a murmur among the Hellenists" (Acts 6:1). Perhaps it has arisen on account of the multitude (of the disciples), for in such a case there cannot but be a difficulty. "And of the priests a great many were subject to the faith" (v. 7). By this he hints and indicates that of those who were the authors of Christ's death, many believed. "There was a murmur among the Hellenists against the Jews, because their widows were neglected in the daily distribution of necessities" (v. 1). Therefore, there was daily service for widows. And see how he calls it service, and not just almsgiving, thereby exalting both those who give and those who receive. This (neglect of widows) did not come from ill-will, but probably from inattention due to the multitude. For this reason it was brought to the fore – and the evil was no small – in order to correct it immediately. Do you see how in the beginning there were troubles not only from without, but also from within? But look not only at the fact that this is corrected, but also at the fact that it was a great evil. "Therefore, brethren, choose seven men from among you" (v. 3). They do not act at their own discretion, but first justify themselves before the people. And so it should be done now. "It is not good for us," they say, "to leave the word of God and take care of tables" (v. 2). The writer first points out the incompatibility (of these duties) and explains that it is impossible to zealously perform both together. For even then, when they proceeded to the ordination of Matthias, they first pointed out the necessity of this work, because one was lacking, and there should have been twelve. So here they found out the necessity. However, they did not do this until they waited until murmuring arose; after that, they did not delay any longer, lest it be strengthened. 3. Behold, they submit the matter to their judgment, and they themselves ordain that they should be (men) pleasing to all, and approved by all. When it was necessary to elect Matthias, then they said: "Who were with us all the time" (Acts 1:21); but this is not the case, because it was not so. Wherefore they do not leave the election to the lot, nor do they themselves make it, though they, moved by the Spirit, might have chosen; but they insist on what will prove to be according to the testimony of the people. It was their business to determine the number and ordain when there was such a need; but they leave it to all to choose men (worthy), so as not to incur suspicion of partiality. In the same way, God commanded Moses to choose the elders whom he knew. Such dispositions require a great deal of wisdom. Do not think that whoever is not entrusted with the word (of teaching) does not need wisdom; No, it was needed, and a great one. "But we," he says, "shall abide continually in prayer and in the ministry of the word," v. 4. Both at the beginning and at the end of the speech, they justify themselves. "Let us remain," they say. Thus it was necessary (to act in these matters), not simply and not as it happened, but to remain constantly. "And it came to pass," says (the writer), "that offer to the whole assembly," v. 5. This is worthy of their wisdom; Everyone approved of what was said: it was so reasonable! "And they chose," he says, "and here they all do, "Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas of Antioch, converted from the Gentiles; they set them before the apostles, and these having prayed, they laid their hands on them" (vv. 5-6). From this it is evident that they separated the elect from the people, and brought them themselves, and not the apostles. Notice how the writer does not say anything superfluous; he does not explain how; but simply says that they were ordained by prayer, because this is how ordination is performed. A hand is laid on a person; but God does everything, and His right hand touches the head of the one to be ordained, if the ordination is performed as it should be. "And the word," he says, "the things of God increased, and the number of the disciples multiplied exceedingly" (v. 7). It was not without intention that he added this, but to show how great is the power of charity and prudence. Then, intending to begin the narration of what happened to Stephen, he presents in advance the reasons for this. "And of the priests very many submitted to the faith." They saw that what the boss and teacher offered them their opinion about, they were already experiencing in reality. And it is surprising that the people were not divided in the election of those men, and how the apostles were not despised before them. And what kind of dignity they had and what ordination they received, this must be considered. Isn't it a deacon's? But these instructions in the churches are not given to deacons, but to presbyters; moreover, at that time there was not a single bishop, but only the apostles. Therefore, it seems to me, the names of deacons and presbyters did not then differ clearly and precisely. At least they were ordained to this (ministry) and not only were they appointed, but they were prayed for to be given power (of grace). Notice, I beg you, if seven men were needed for this, then how much their property increased, how many widows there were! And the prayers were not performed simply, but with great care: that is why this work, like preaching, was so successful, since in so many things they succeeded in prayers. In this way, spiritual (gifts) were also communicated to them; they were sent to other places as well; and the word (teachings) was entrusted to them. But (the writer) does not speak of this, nor exalt them, (suggesting) that they should not abandon the task entrusted to them. In the same way, Moses (the chosen elders) were taught not to do everything by themselves (Exodus 18:26). That is why Paul says: "Only that we may remember the poor" (Galatians 2:10). Understand how they chose them (deacons). They fasted, continued in prayer (Acts 2:42). So it should be now. These (the writer) called not merely spiritual, but full of the Spirit and wisdom, showing that it was necessary to have great wisdom in order to endure the complaints of widows. What is the use if another, although he does not steal, but squanders everything? Or will he be bold and angry? In this respect, Philip was worthy of wonder. Of him (the writer) says: "Having entered into the house of Philip the evangelist, one of the seven deacons, they remained with him" (Acts 11:8). Do you see how they did nothing according to the (custom) of men? "And the number of the disciples was greatly multiplied in Jerusalem" (v. 7). In Jerusalem the number (of believers) increased. It is surprising that where Christ was put to death, there the preaching (about Him) spread. And not only were none of the disciples offended, seeing that the apostles were scourged, some threatening them, others tempting the Spirit, and others murmuring, but the number of those who believed increased more and more. Thus they were brought to their senses by the incident with Ananias, and there was great fear among them. Notice, please, how the number of believers increased. It increased after the temptations, and not before. See how great is God's love for mankind. Of those very bishops who stirred up the people to murder (Jesus Christ), who cried out and said: "He saved others, but he cannot save Himself" (Matt. 27:42), of those "very many," he says, "submitted to the faith" (v. 7). 4. Let us also imitate Him. He accepted them, not rejected them. In the same way let us repay our enemies, even though they have inflicted innumerable evils on us. With all that is good we have, we will repay them; let us not fail to do them good deeds as well. For if by enduring evil it is possible to satisfy their wrath, it is much more by doing good to them. From the latter let us pass to the former, which is the advantage of the disciples of Christ. They (the Jews) crucified Him, Who had come to do good to them, scourged His disciples, and after all this He vouchsafes them the same honor as His disciples, imparting to them His blessings on a par with these. Let us, I exhort you, imitate Christ; in this we must imitate Him; this makes (man) equal to God; This is a matter of higher humanity. Let us love mercy: it is the guide and teacher of wisdom. He who has learned to be merciful to the unfortunate will learn not to bear grudges; and, having learned this, he will be able to do good to his enemies. Let us learn to sympathize with the misfortunes of our neighbors; then let us learn to endure evil from them. Let us ask him himself who is at enmity against us: whether he does not condemn himself, whether he would not also wish to be wise, whether he will not say that all this comes from anger, from faint-heartedness, or from vexation, whether he would not also like to be better among those who are insulted and silently endure (offenses) than among those who insult and rage? Is it not with wonder that he also departs patiently from the one who bears (the offense)? Do not think that this makes (people) contemptible. Nothing despises us so much as to offend; and nothing makes you so honorable as you endure offenses. The first (the one who offends) is a villain, and the last (the one who endures offenses) is a wise man; this one is lower than a man, and this one is equal to angels. Though (the offended) be less than the offender, yet he, too, if he had wished, could have taken revenge; and because he does not do this, then everyone has compassion for him, and they hate him. Well? Is it not therefore much better than the first? Everyone will look upon him as a fool, and on him as a prudent one. Therefore, if anyone urges you to condemn someone, say to him, I cannot say anything bad about him; I am afraid that he may not be like that. Never speak (evil about another) even in your mind, especially in front of others. Do not murmur against him before God. If you learn that they speak ill of him, defend him; Say: these are the words of passion, and not of man, of anger, and not of a friend, of frenzy, and not of the soul. Thus let us reason in every sin. Do not wait until the fire is kindled, but first put it out; do not provoke the wild beast, but restrain it before it becomes irritated; You will no longer be able to extinguish it when the flames flare up. And what did they say about him? That he is mad and stupid? But to whom do these words refer more: to the one of whom they speak, or to whom they speak? The latter, even if he be a very wise man, deserves the name of a fool; and the former, though he be not wise, (deserves the name) of a man of prudence and wisdom. Who is a fool, tell me: is it he who attributes to another what is not in reality, or he who is not embarrassed even in this case? If to remain calm when disturbed is a sign of wisdom, then to be irritated without any motive is not great madness? I am not even talking about what place of punishment is prepared for those who insult and slander their neighbor (Matt. 5:22). But what else did they say about him? That he is the dishonest of the dishonest, the low of the lowly? Again (he who says this) draws reproach on himself. This one will be honest and honorable, and this one will be truly low. To reproach such things, i.e. ignorance of origin, is truly characteristic of a low soul; but he will be great and worthy of wonder if he does not think about it at all, but remains in such a position as if it were said of him that he had something excellent above the rest. Will they say he's an adulterer, and so forth? In this case, one can laugh: when conscience does not reproach, then there can be no place for anger. Having understood what bad and abominable expressions are uttered, one should not grieve over this, because (the one who utters them) has already revealed what everyone could have known later on, and thereby made himself no longer worthy of trust for everyone, like a man who does not know how to hide the shortcomings of his neighbor, and thus shamed himself more than another, barred every harbor for himself, and exposed himself to a terrible responsibility at the future judgment. Everyone will turn away not so much from him as from himself, as having discovered what should not have been revealed. And do not say everything that you know, but keep silent about other things, if you want to gain good fame for yourself. By this you will not only refute what has been said (by others) and cover (the shortcomings of your neighbor), but you will also do another good deed: you will not allow judgment to be pronounced against yourself. Does anyone speak ill of you? And you say, If he knew everything, he would not only say this (about me). Are you amazed and surprised by what is said? But this is how it should be. All that is said to you, we borrow from without, not because there are not innumerable proofs of it in the Scriptures, but because it is more likely to shame (you). And the Scriptures sometimes have the purpose of shame, as, for example, when it says: "Do not the Gentiles do the same?" (Matthew 5:47) The prophet Jeremiah cited the example of the sons of Rechab, who did not agree to violate the commandments of their father (Jeremiah 25). Miriam and others with her murmured against Moses; but by his prayer he immediately delivered them from punishment and did not allow anyone to know that they were punished for him (Num. 12). And it's not like that with us; on the contrary, we especially want everyone to know that the offense has not been avenged. How long will we live (life) on earth? There can be no struggle when there is only one (opposing) side; if you arm both sides of the raging, you will irritate them even more; but if (only) the right or the left, then you will tame its fury. He who strikes, when he has before him a man who resists him, is even more irritated; but when it is the one who submits, it is more likely to subside, and the blows are directed at himself. It is not so much a man who is skilled in fighting who tames the power of the enemy, as a man who is insulted and does not respond in kind, because the enemy finally retreats from him shamed and condemned, firstly, by his conscience, and, secondly, by all who have seen. There is a proverb: he who honors (others) honors himself. Consequently, he who shames (others) also shames himself. No one, I say again, can offend us except ourselves; and no one will make me poor except myself. Let us explain it this way: let me have a low soul and everyone donates money to me. What of this? Until the soul changes, then everything is in vain. May I have a great soul and everyone takes money from me. What of this? Until you make it low, there is no harm. Let my life be unclean, and everyone says the opposite about me. What of this? Although they say so, they do not judge me in this way in their hearts. Or let my life be pure, and everyone says the opposite about me. What is the result? After all, they will condemn themselves in their conscience, because they do not speak out of conviction. One should not take to heart both praise and blame. What am I saying? No one will be able to harm us by slander or any kind of reproach, if we want it. Let us explain it this way: let someone drag (us) to the judgment seat, let him slander us, let him, if you will, seek to take our lives. What does it mean to endure this for a while innocently? But this very thing, it will be said, is evil. On the contrary, to suffer innocently is good. A what? Is it really necessary to suffer innocently? Thus, I will say at the same time, a certain philosopher from the outside (pagans), when he heard that so-and-so was deprived of life, and when one of his disciples said, "It is a pity that it is unjust," turning to him, said: "Well, would you like it to be just" (Socrates in Xenophon)? And is not John (the Baptist) unjustly deprived of life? Whom do you pity more, the one who is deprived of life unjustly, or who is the opposite? Do you not consider the latter unhappy, and do you not wonder at the former? What has been unjustly suffered by a man who has received great benefit from death itself, and not only no harm? If (innocent death) made an immortal mortal, then there would be real harm. But if someone hastened to put a mortal to death after a certain time, who by nature must be put to death with glory, what harm is there? Therefore, let our soul be well disposed, and then there will be no harm to us from without. But you are not in glory? What of this? What we have said about wealth is also about fame. If I am great, I will need nothing; but if I am vain, the more I acquire, the more I will desire. It is then that I shall be especially noble, and shall attain greater glory, when I despise glory. Therefore, knowing this, let us give thanks to Christ our God, Who has given us such a life, and let us spend it to His glory, since glory becometh Him with the Father without beginning and His Holy Spirit forever and ever. Amen.

CONVERSATION 15

"But Stephen, full of faith and power, did great signs and wonders among the people" (Acts 6:8). At ordination, the Holy Spirit descends. – How to tame anger. "Anger is shameful. 1. See how among the seven one was the chief and had the primacy. Although the ordination was general, he, nevertheless, received great grace. He did not do signs before, but when He had already become known, it would be evident that grace alone was not sufficient for this, but that ordination was also needed, which multiplied (the gifts of) the Spirit. They were filled with the Spirit before, but that was from the font (baptism). "Some of the so-called synagogue" (v. 9). The writer again calls their irritation and anger rebellion. Look, there is a great multitude here; But this is a different type of accusation. Since Gamaliel prevented them from judging the apostles for this, they bring in an accusation of a different kind. "Some of the so-called synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and some of Cilicia and Asia, entered into a dispute with Stephen; but they could not resist the wisdom and the Spirit by which he spoke. Then they taught some to say, We have heard him speak blasphemous words against Moses and against God" (vv. 9-11). To make an accusation, it is claimed that he speaks against God and Moses. For this reason they competed with him, in order to force him to say something like this. But although he later explained himself very directly, he spoke only about the termination of the law, or did not even speak clearly, but only hinted at it, because if he had said it clearly, there would have been no need for slanderers or false witnesses. The synagogues were different: Libertines and Cyreneans. The Cyrenians are those who had synagogues on the other side of Alexandria, among the peoples there; but perhaps they also lived here (in Jerusalem), so that they would not have to come often (here). And the Roman freedmen are called libertines. Since many foreigners lived here, they also had synagogues in which the law was read and prayers were performed. Notice, I beg you, that Stephen begins to teach, being compelled to do so; and they, on their part, are stirred up with hatred against him, not only because of the signs, but also because he surpassed them in speech, and as against (a man) intolerable to them, they present false witnesses. They did not want to deprive (the apostles) of life simply, but by judicial sentence, in order to harm their glory, and to win those who departed from them to their side: they hoped in this way to frighten them. And they did not say, "He says; but: "He does not cease to speak" in order to strengthen the accusation. "And they stirred up the people, and the elders, and the scribes, and attacked, and seized him, and brought him before the Sanhedrin. And they brought false witnesses, who said, This man does not cease to speak blasphemous words against this holy place and against the law" (v. 12, 13). "He does not cease," they say, expressing that he (now) does this deed. "For we have heard him say that Jesus of Nazareth will destroy this place, and change the customs which Moses handed down to us" (v. 14). "Jesus," they say, "Nazarene," adding for reproach, "will destroy this place and change the customs."  They also said when they accused Christ: "He who destroys the temple" (Matt. 27:40).  They were very reverent of the temple, where they wanted to live, and also before the name of Moses. The accusation, mind you, is twofold: "he will destroy," they say, "this place and change the customs." And not only twofold, but also grave and full of dangers. "And all who sat in the Sanhedrin, looking at him, saw his face as the face of an angel" (v. 15). Thus can those who are on the lowest degree (of service) shine! Indeed, tell me, what did he lack in comparison with the apostles? Did he not also do signs? Did he not also manifest great boldness? "They saw," says (the writer), "his face as the face of an angel."  It was, therefore, grace; this was also the glory of Moses. God made him filled with such grace, it seems to me, so that while he was about to speak, the very sight of him would immediately strike them. They can, truly can, persons filled with spiritual grace be desired by those who love and astonishing and fearful to those who hate. Or perhaps (the writer) pointed it out as the reason why they allowed him to speak. What about the bishop? "Is this so?" he says (Acts 7:1). Do you see how his question is gentle and does not contain anything offensive? For this reason Stephen meekly begins his speech and says: "Men, brethren and fathers! Listen to me. The God of glory appeared to our father Abraham in Mesopotamia, before he was carried away to Haran" (v. 2). From the very beginning he refutes their opinion, and by these words he proves beyond doubt that the temple itself and the customs are nothing, and that they are unable to stop preaching, and that God always creates and arranges everything that seems impossible. See how consistently in his speech he proves that those who have always enjoyed special favor (of God) have repaid their Benefactor with the opposite, and are plotting the impossible. "The God of glory appeared to our father Abraham, and said unto him, Come out of thy land, and go into the land which I will show thee" (vv. 2-3). 2. There was neither a temple nor a sacrifice, but Abraham was vouchsafed a divine vision, although he had the ancestors of the Persians (i.e. a people living within the borders of Chaldea and Mesopotamia) and lived in a foreign land. And why did (Stephen) call God "the God of glory" at the beginning of his speech? Because He made the inglorious glorious; and in order to teach that if He glorified them, how much more will He glorify them (the Apostles). Do you see how he distracts them from sensible objects, and above all from place, since it was a question of place? "God of glory." If He is a God of glory, then obviously He has no need of glorification from us, or through the temple; He himself is the source of glory. Therefore, do not think of glorifying Him in this way. How, it will be said, since the Scriptures say this about the father of Abraham (Gen. 11:31)? It says nothing superfluous, nothing but the essentials. That which was useful to know, it alone taught us, namely, that (Terah), after the revelation to his son, went out with him; and he says nothing more about him, because he died soon after he had migrated to Haran. "Depart from thy kindred" (v. 3). By this Stephen shows that they are not children of Abraham. How? By the fact that he was obedient, and they were disobedient; and from what he did at the command (of God), we see that he endured labors, and they only gather fruit, while all the forefathers endured bitterness. "Then he went out of the land of the Chaldeans, and dwelt in Haran; and from there, after the death of his father, God carried him into this land in which you now live. And he did not give him an inheritance therein, not one foot of his foot" (v. 4, 5). See how he draws them away from the earth; He did not say, "He will," but, "He did not give," expressing that all things are from Him and nothing from them. For (Abraham) went out, leaving his relatives and his fatherland. Why didn't he "give"? For (this land) was another type, which God had promised to give him. Do you see that it is not just Stephen who speaks his speech? "He did not give him," he says, "but promised to give it to him and his descendants after him, while he was yet childless," v. 5. Again from this is revealed the omnipotence of God and the way He does everything that (seems) impossible: when Abraham was still in Persia and at such a distance, God said that He would make him ruler of Palestine. But let us turn to the above. "Looking at him," it is said, "they saw his face as the face of an angel." Why did such grace blossom in Stephen? Is it not from faith? Obviously, this is so; it is testified of above that he was full of faith. Consequently, it is possible to have grace besides (the grace of) healing; wherefore the Apostle also says: "To one is given by the Spirit the word of wisdom, to another the gifts of healing" (1 Cor. 12:8,9). Here the words, "They saw his face as the face of an angel," seem to me to hint that he was full of grace, as it is said of Barnabas (Acts 4:36). From this we see that simple and gentle people arouse special wonder and are mostly filled with grace. "And they brought false witnesses, who said, This man does not cease to speak blasphemous words." Formerly it was said of the apostles that they preached the resurrection, and that a multitude of people flocked to them; And now, what did they heal. Oh, madness! For what was to be thanked, they were condemned, and those who were strong in deeds they hoped to overcome with words (as they did with Christ), and constantly tried to catch them in words, because they were ashamed to seize them directly, having nothing to accuse them of. And look, the judges do not bear false witness themselves, because they would be caught, but bribe others so that this case does not seem to be violence. The same, as we see, was with Christ. Have you seen the power of preaching, how it works, despite the fact that (preachers) are not only scourged, but also stoned, not only led to judgment, but also cast out from everywhere? And here, in spite of perjury, (the enemies) not only did not overcome, but were also unable to resist, although they were extremely shameless; with such force did it smite them, although they did many stratagems, as well as against Christ, for Whom they used all their efforts, so that after that it became clear to all that this was not a struggle between men, but a struggle between God and men. See what the false witnesses say, who were set up by those who wickedly brought him to the judgment seat. "We heard him speak blasphemous words against Moses and against God." Shameless! Do you yourselves commit blasphemous deeds against God, and do not think about it, but pretend to be jealous for Moses? Moses was placed in advance because they cared a little about God's things; Moses is mentioned both above and below: "Moses," they say, "who brought us out" (Acts 7:40), wishing thereby to stir up the frivolity of the people. How could a blasphemous man remain victorious? How could a blasphemous man do such signs among the people? But such is envy; it makes those who are subjected to it foolish, so that they do not even understand what they are saying. "We heard," they say, "how he spoke blasphemous words against Moses and against God"; and further: "This man does not cease to speak blasphemous words against this holy place and against the law," and they add: "which Moses delivered to us," and not God (Gen. 6:11-14). 3. Do you see how he is accused of disorderly conduct and wickedness? But that it was not in his nature to say these things and to be so bold, is evident to everyone; and his very face was distinguished by meekness. Thus, when they did not slander (the apostles), the Scriptures say nothing of the kind; and since everything here is slander, God naturally refutes it even by its very appearance. The apostles were not slandered, but they were rebuked; but Stephen is slandered; therefore, first of all, the person himself protects him. Perhaps it shamed the bishop as well. By the expression "promised" Stephen indicates that the promise was given before the place, before the circumcision, before the sacrifice, before the temple, and that they did not receive both circumcision and the law according to their worthiness, but that the only reward for obedience (Abraham's) was this land, and even the fulfillment of the promise took place even before the establishment of circumcision; that all these were types, and the abandonment of the fatherland and relatives by the command of God (there is also the fatherland, whither God will lead), and the non-receipt of the inheritance here; that the Jews (branch) of the Persians, if properly examined; that the words of God must be obeyed without signs, even if something sorrowful should be encountered, since the patriarch also left the tomb of his father and everything out of obedience to God. But if his father did not accompany him in his migration to Palestine, because he did not believe (in the true God), how much more will his descendants not participate in this, even though they have traveled most of the way, because they did not imitate the virtue of their forefather. "He promised," he says, "to give it to him and his descendants after him." Both the great love of God and the faith of Abraham are indicated here. Abraham's confidence in this, even "when he was still childless," proves both his obedience and his faith, although the circumstances presented the opposite, i.e., at his coming he did not receive "a foot on his feet," nor did he have a son, which could hinder his faith. Knowing this, let us also accept everything that God promises, even if sometimes the opposite happens; However, we do not have the opposite, but everything is completely consistent. Where they promise (only pleasant), and yet the opposite happens, there is indeed the opposite; but with us it is the opposite: here He promised sorrows, and there blessedness. Why confuse (different) times? Why make it higher to the lower ones? Tell me, do you grieve that you live in poverty and are embarrassed because of it? Do not be dismayed; it is worthy of sorrow if you have to suffer there; and present sorrow can be the cause of blessedness. "This sickness," says (the Lord), "is not unto death" (John 11:4). Future sorrow is punishment, and present sorrow is admonition and correction. The present life is a time of struggle; therefore, it is necessary to fight; Here is war and strife. In war no one seeks peace, in war no one thinks of pleasures, no one cares about possessions, no one cares about his wife; but he cares only about one thing, how to overcome his enemies. So will we. And if we win and return with trophies, then God will give us everything. There is only one thing we must strive to do, as it were, to overcome the devil; or rather, this is not the work of our efforts, but everything is the grace of God. There is only one thing we must strive for, in order to acquire His grace, in order to obtain His help for ourselves. "If God is for us, who is against us?" it is said (Romans 8:31). Let us strive only for one thing, that He may not become our enemy, that He may not turn away from us. 4. It is not the endurance of calamities that is evil, but sin is evil. He is a great calamity, even if we live in pleasure; I do not say in the future life, but also in the present. What, you think, does it mean to feel remorse? Is this not worse than any torture? I would like to carefully ask those who live in evil, whether they sometimes think about their sins, whether they tremble at the same time, whether they are not afraid, sorrowful, and bless those who live in fasting, in the mountains, in wisdom. Do you want to get bliss there? Be patient here for Christ's sake; nothing can compare with this bliss. The apostles rejoiced when they were scourged.  Paul also exhorts to this, when he says: "Rejoice always in the Lord" (Phil. 4:4). How is it possible, it will be said, to rejoice where there are bonds, where there are tortures, where there are trials? It is here that we can especially rejoice. And how can you rejoice under these conditions, listen. He who knows nothing about himself will always be in great joy, so that the more you tell him about disasters, the more you will give him pleasure. Now, tell me, a soldier who has received many wounds and has ended the battle, will not return home with great pleasure, having in the very wounds the basis for his encouragement, fame and fame? And you, if you could say what Paul said, "I bear the wounds of the Lord Jesus" (Galatians 6:17), you could become great, glorious, and famous. But now there is no persecution? Rise up against vanity; if anyone says anything against you, do not be afraid to hear evil about yourself for Christ's sake. Rise up against tyranny, pride; rise up against the attacks of wrath, against the pangs of lust; and these are wounds, and these are torments. Tell me, which of the torments is the most terrible? Is it not when the soul is tormented and tormented? There (in bodily torment) the body suffers more, but here everything relates to the soul. It is sick when (a person) is angry, envious, or does something similar, or rather when he suffers: for to have anger, envy, does not mean to act, but to suffer (πάσχειν); therefore they are called passions (πάθη) of the soul, wounds, ulcers. Truly, this is suffering, and even more terrible than suffering. Understand, then, you who are angry, that you do this out of passion. Therefore, he who is not angry does not suffer. Do you see that it is not the one who suffers who suffers, but the one who inflicts them, as I have already said? And that he really suffers is evident both from the fact that such a state is called passion, and from his very body, since from anger are born diseases: dullness of sight, madness, and many others. But, you say, he has insulted my son, my servant? Do not think that there will be weakness on your part if you do not do the same yourself. Tell me, would it be good? It is impossible, I think, to say (which is good); Therefore, do not do what is not good. I know what angry movements are in this case. And what, you say, if he shows contempt, or annoys again? "Rebuke, rebuke, exhort" (2 Timothy 4:2); anger is overcome by meekness; come to him and rebuke him. However, one should not do this for oneself, but one should do it for others. Do not consider the insult inflicted on your son as an offense to yourself, regret it also, but not as if you yourself were offended; When thy son suffered evil, it was not thou who suffered, but he who did evil. Tame (anger) is this sharp sword: let it remain in its scabbard. If we uncover it, then, carried away by it, we will often use it untimely; and if it is hidden, then even if there is need, anger will be tamed. Christ does not want us to be angry even for Him; listen to what He said to Peter: "Return your sword to its place" (Matt. 26:52); And you are angry for your son? Teach your son to be wise; tell him about the sufferings of the Lord; imitate your Master. When the apostles had to endure reproach, He did not say, "I will take vengeance; But what? "I have been persecuted, and you will be persecuted too." Therefore, endure courageously; you are not greater than I (John 15:20). And thou shalt also say to thy son and servant, Thou art not greater than thy master. But do these suggestions of wisdom seem insufficient? Alas, words cannot express it in the way that one can learn by experience itself. When you stand between two warring parties, then be on the side of those who are offended, and not of those who offend, and you will know whether victory will not be on your side, whether you will not receive resplendent crowns. See how God, being offended, answers meekly and mercifully: "Where," says He, "is Abel thy brother"? What does Cain answer? "I don't know; Am I my brother's keeper?" (Gen. 4:9) What is more arrogant than this answer? Even if someone heard this from a son, or from a brother, would he not take such an act as an insult? But God again meekly answers: "The voice of your brother's blood cries out to Me." But God, you say, is higher than wrath? That is why the Son of God descended, to make you godlike, as far as it is possible for a man. But this, you say, is impossible for me as a person? So we will present people to you as an example. And do not think that I will point to Paul or Peter; no, there are fewer people and much lower than them. The servant Elijah insulted Hannah, saying: "How long will you be drunk?" What is more offensive than this? But what is she? "I am a woman who is sorrowful in spirit" (1 Samuel 1:14). Truly, there is nothing better than sorrow; She is the mother of wisdom. This same woman, having a rival, did not insult her; But what? He runs to God and during prayer does not even remember her, does not say: so-and-so insults me, avenge her for me; Such was the wisdom of the wife (we men shall be ashamed), although you know that there is nothing equal to jealousy. 5. The publican, offended by the Pharisee, did not repay him with insult, although he could have done so if he had wanted to; but with wisdom he endured it, saying: "God! Be merciful to me, a sinner!" (Luke 18:13). Memphivaal, accused and slandered by a slave, did not say or do anything bad to him, not even before the king himself (2 Sam. 16:3; cf. 1 Chronicles 8:35). Do you want to hear about wisdom and the harlot? Listen to what Christ said when she wiped His feet with her hair: "Publicans and harlots go before you into the Kingdom of God" (Matthew 21:31). Do you know how she stood, wept, and washed away her sins? See how she was not angry with the Pharisee, being insulted by him. "If," he says, "I had known" that this woman was a "sinner," I would not have admitted her to Me (Luke 7:39). But she did not say to him, "Tell me, are you yourself clean from sins?" – and she was even more distressed, more grieved and shed more ardent tears. But if women, publicans, and harlots are inquisitive, and moreover, before (receiving) grace, then what forgiveness shall we be vouchsafed, when, with such grace, we are worse than wild beasts, we enmity, we bite and tear one another? There is nothing more shameful than anger; nothing more dishonorable, nothing more terrible, nothing more disagreeable, nothing more harmful than he. I say this not so that we should be meek only in relation to men, but that you would endure if your wife also annoyed you with words. Let your wife be your field of struggle and school. Is it not madness to engage in exercises that do not bring any benefit and even exhaust the body, and not to make one's home a school, which gives us a crown before podvigs? Does your wife insult you? Do not be a woman yourself; for it is in the nature of a woman to insult; it is a disease of the soul, a vice. Do not consider it dishonorable for yourself when your wife insults you. It is dishonorable if you insult her, and she is inquisitive; then you act basely, then you suffer harm; but if you, being offended, endure, then this is a great proof of your strength. I say this not to dispose women to offend – let it not be! – but so that, if ever this happened at the instigation of Satan, then you would endure. Men, as strong, tend to endure (insults from) the weak. If even the servant contradicts, endure it with wisdom; Not what he deserves from you, say and do, but what you need to say and do. Never, in insult to a virgin, utter a shameful word; Never call a slave vile, because by doing so you do not humiliate him, but yourself. It is impossible for an angry person not to lose his temper, like the sea when it is agitated, or a spring to remain pure when mud is thrown into it from somewhere: so everything is mixed up here, or, rather, everything becomes upside down! If you hit someone or tore his clothes, you have done more harm to yourself; His wound remains on his body and clothes, but on your soul. Thou hast torn to pieces, thou hast struck her; he threw the rider under the feet of the horses, caused them to drag him, overthrown backwards; And it happens in the same way as if the driver, having become angry with another, then drags himself (on the ground). When you punish, or admonish, or do anything like that, (do) without rage or anger. If the one who punishes is the doctor of the sinner, then how can he heal another, having done evil to himself beforehand and not healing himself? Tell me, if a physician goes to heal another, injuring his hand beforehand, or blinding his eyes beforehand, will he heal another in such a state? No, you will say. In the same way, when you punish or admonish someone, let your eyes look brightly. Do not disturb your mind, otherwise how will you heal? And he cannot be equally calm in a person who is not disgusted and angry. Why, having overthrown the teacher from his seat, do you consult with him lying on the ground? Do you not see how judges, intending to administer judgment, sit down in their seats, and in decent clothes? Do the same: adorn your soul with the garment of the judge (and it is meekness), and then sit down to execute judgment on your seat. But, you say, will he not be afraid? No, he will be much more afraid. Otherwise, even if you speak the truth, the servant will attribute it to anger, and if you say it meekly, he will condemn himself; but most importantly, you will do what is pleasing to God, and in this way you will be vouchsafed eternal blessings – according to the grace, generosity and love of humanity of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 16

"And God said unto him, that his descendants would be exiles in a foreign land, and would be in bondage and oppression for four hundred years. But I, said God, will execute judgment on the people to whom they will be enslaved; and after that they shall go out and serve me in this place" (Acts 7:6, 7). A prefiguration of the resurrection in the Old Testament. – God's Providence. – Sorrow is good. – What is the real joy? – Voluptuousness is a burden for the soul. 1. See how many years this promise has been given, and what is the manner of the promise, while there was neither sacrifice nor circumcision. Here Stephen shows that God Himself allowed the Jews to suffer and that (their enemies) will not go unpunished. "They shall be in bondage and oppression, I will execute judgment, said God." See? He who promised and gave the land first allows disasters. So it is now: having promised the kingdom, He allows temptations to be experienced. If there is freedom here after four hundred years, then what is surprising, if it is not otherwise with the kingdom? God, however, fulfilled (His promise) and for a long time His word was not false, although they (the Jews) endured not easy slavery. Stephen does not dwell on their punishments alone, but also proclaims the blessings granted to them. By this, it seems to me, he reminds them of the blessings they have received. "And he gave him the covenant of circumcision. Wherefore he begat Isaac" (v. 8); And then he adds, "And he circumcised him on the eighth day; and Isaac begat Jacob, and Jacob the twelve patriarchs. The patriarchs, out of jealousy, sold Joseph into Egypt" (vv. 8, 9). It was the same with Christ, since Joseph was a type of Him. It is with this in mind that Stephen gives a full account of his history. They could not accuse him of anything, but they treated him badly when he came to them with food. Look, here too the promise is remote, but nevertheless it is finally being fulfilled. "But God was with him"; and, moreover, because of them: "And delivered him out of all his afflictions" (v. 10). Here he shows that they, without knowing it, contributed to (the fulfillment of) the prophecy and were themselves the authors of it, and the disasters turned on themselves. "And he gave him wisdom and the favor of Pharaoh king of Egypt" (v. 10). "He gave him wisdom and good will," and this before the king of the heathen, a servant and a captive; his brothers sold him, and he honored him. "And famine and great tribulation came upon all the land of Egypt and Canaan, and our fathers found no food. And when Jacob heard that there was bread in Egypt, he sent our fathers thither the first time. And when [they came] a second time, Joseph made himself known to his brethren" (vv. 11-13). They came to buy (bread) and had need of it. What is he? Not only did he show them humanity in this need, but he also announced it to Pharaoh and moved them there. "And the family of Joseph became known to Pharaoh. Joseph sent and called his father Jacob and all his kinsmen, seventy-five souls. Jacob went over to Egypt, and he himself and our fathers died; And they were carried to Shechem, and laid in the tomb which Abraham had bought with the price of silver from the sons of Hamor Shechem. And as the time drew near for the fulfillment of the promise which God had sworn to Abraham, the people grew and multiplied in Egypt, until another king arose who did not know Joseph" (vv. 13-18). Another new surprise: the first is famine, the second is that they fell into the hands of their brother, and the third is that the king gave orders to kill (their descendants); and yet they were saved from all this. Showing (in this) the wisdom of God, (Stephen) says further: "At this time Moses was born, and he was beautiful in the sight of God" (v. 20). If it is surprising that Joseph was sold by his brothers, it is even more surprising that the king brought up one who afterwards overthrew his kingdom, who was to perish by him. Do you see how in (Scripture) the resurrection of the dead is foreshadowed almost everywhere? Truly, it does not matter whether something is done from God Himself, or comes from the will of man. And this did not happen from the will of man. "And he was mighty in word and deed" (v. 22). With these words he expresses that he was their deliverer, and they are ungrateful to the benefactor. As then (the brothers) were delivered by the suffering Joseph, so now they are delivered by the sufferer, i.e., Moses. What if they did not kill him by their own deed? They, like them, killed him with a word. They sold (Joseph) from their own country to another, foreign one: but these drive (Moses) out of a foreign country into a foreign one; there he who brought food, and here he led them to God. So in these events the justice of Gamaliel's words is revealed: "If it be of God, you cannot destroy it" (Acts 5:39). But when you see how the persecuted are the authors of the salvation of the persecutors, marvel at the wisdom and understanding of God. If the former had not been persecuted, the latter would not have been saved. A famine came, and they did not perish; and not only did they not perish, but were saved by the very one whom they wanted to destroy. A royal command went out, and did not destroy them; but then they multiplied more, when (the king) who knew them died. They wanted to destroy their deliverer, and they did not succeed in this. 2. Do you see how, by the very thing by which the devil tried to make the promise of God in vain, it was all the more fulfilled? It was then that they should have been told that God is all-wise and powerful – to lead us out of there. The wisdom of God was especially revealed in this, that even in the midst of persecution the people multiplied, being enslaved, embittered and killed. So great is the power of the promise! After all, if they multiplied in their own country, it would not be so surprising. And for a long time they lived in a foreign country – four hundred years. From this we learn how great wisdom they displayed, because (the Egyptians) treated them, not as masters to slaves, but as enemies and oppressors. That is why God foretold them that they would receive perfect freedom; this is what is meant by the words, "they shall serve me," and "and after that they shall go out," and not without punishment (of their enemies), v. 7. And see how He seems to grant something to circumcision, and yet He does not grant it anything; the promise (given) before him, and it after that. "Patriarchs," says (Stephen), "out of envy"; But Joseph does not harm them for this, but does good. "Patriarchs" he calls the forefathers, since (the Jews) were much proud of them; and on the other hand, it shows that the saints were not free from sorrows, but even in the midst of sorrows they received help. Not only did they not alleviate (their sorrows), but they also helped their enemies, whereas they should, on the contrary, have ceased these sorrows. As (they) made Joseph very famous by selling him, so the king made Moses very famous by commanding that infants be killed. If he had not commanded this, then it would not have happened. And look at the actions of God's Providence. He casts out Moses, and God, in arranging the future, does not prevent him from doing so, so that he may there become worthy of the (Divine) vision. In the same way, he makes him who has been sold into slavery a ruler where he was considered a slave. As (Joseph) becomes a ruler where he was sold, so Christ manifests power in death; and this was not only a badge of honor, but a consequence of His own power. However, let us turn to the above. "And he made him ruler over Egypt and over all his house" (v. 10). See what (God) builds up by means of famine. Among the "seventy-five souls," he says, "Jacob went over into Egypt, and he himself and our fathers died; and they were carried to Shechem, and laid in the tomb which Abraham had bought with the price of silver from the sons of Hamor Shechem" (vv. 14-16). This shows that they had not been the owners of the tomb before. "And as the time drew nigh for the fulfillment of the promise which God had sworn to Abraham, the people grew and multiplied in Egypt, until another king arose who did not know Joseph" (vv. 17, 18). Notice that God did not multiply them for so many years, but when the end was at hand, although they had lived in Egypt four hundred years or more. This is surprising. "This," he says, "contrived against our generation, and oppressed our fathers, forcing them to abandon their children, that they might not live," v. 19. By the words: "contriving against our kind" indicates a secret murder; (the king) did not want to kill them openly; To express this, he added: "Forcing them to abandon their children, that they may not live. At that time Moses was born, and he was beautiful in the sight of God." It is surprising that the future deliverer is born not before or after, but in the midst of the calamity itself. "For three months he was fed in his father's house" (v. 20). When all human hopes were exhausted, and when he was abandoned, then the dispensation of God appeared in all the world. "And when he was cast away, Pharaoh's daughter took him, and brought him up with her as a son" (v. 21). There was still neither a temple nor a sacrifice anywhere, although so many actions (of God's Providence) had already been performed; and he was brought up in a pagan house. "And Moses was taught all the wisdom of Egypt, and was mighty in word and deed" (v. 22). I wonder how he, having lived there for forty years, was not recognized by his circumcision; and even more, like him and Joseph, living in safety, did not care for themselves in order to save others. "And when he was forty years old, it came into his heart to visit his brethren, the children of Israel. And when he saw one of them offended, he stood up and avenged the offended, striking down the Egyptian. He thought that his brethren would understand that God by his hand gave them salvation; but they did not understand" (vv. 23-25). Notice, (Stephen) hitherto does not become intolerable (for his hearers), but when he says this, they continue to listen to him: so carried away are they by grace on his face! "He thought," he said, "his brethren would understand." Although protection was actually provided, and there was no need to reason here, but for all that, they did not understand. Do you see how meekly he converses, and how, having shown (Moses') anger against one, he also expresses his meekness towards another? "On the morrow, while some of them were fighting, he came and persuaded them to peace, saying, 'You are brethren; Why do you offend one another? But he who offended his neighbor pushed him away, saying, "Who has made you ruler and judge over us?" Wilt thou not kill me also, as thou didst kill the Egyptian yesterday?" (vv. 26-28) In the same spirit, and almost the same way, they spoke against Christ: "We have no king but Caesar" (John 19:15). This is what the Jews usually did, even when they received benefits. Have you seen their madness? He who had to deliver them is reproached, saying, "From these words Moses fled, and became a sojourner in the land of Midian, where two sons were born of him," v. 29. He fled, but the flight did not hinder the economy (of God), nor did (the death that threatened him). "When he was forty years old, an angel of the Lord appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush" (v. 30). 3. Do you see how this economy is not stopped by time? When he was a fugitive and a wanderer, when he had already spent a long time in a foreign country and already had two children, when he no longer hoped to return from there, then an angel appeared to him. The Son of God is called an angel, as well as (sometimes) a man. And where is it? In the desert, not in the temple. Do you see what miracles are performed, and there has never been a temple or a sacrifice anywhere? And here, in the wilderness, (appears) not simply, but in the bush. "And when Moses saw it, he marveled at the vision; and when he came to examine, the voice of the Lord came to him" (v. 31); so he was vouchsafed a voice. "I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob" (v. 32). By this (Stephen) he expresses not only that the angel who appeared to Moses was great in counsel (Isaiah 9:6), but also shows the love for mankind that God manifests in this vision. "Moses, seized with trembling, did not dare to look. And the Lord said to him, Take off your shoes from your feet, for the place where you stand is holy ground" (vv. 32, 33). There is no church, and yet this place is holy from the appearance and action of Christ. It is even more wonderful than the place in the holy of holies, because God never appeared in this way, and Moses was never so overwhelmed with awe. Have you seen the love of mankind (of God)? Look then also at His providence. "I see," he says, "the oppression of my people in Egypt, and I hear their groaning, and I have come down to deliver them: therefore go, I will send you into Egypt" (v. 34). See how (Stephen) shows that (God) guided them with good deeds, and punishments, and miracles, and they remained the same. From this we learn that God is omnipresent. Hearing this, let us also run to Him in sorrows. "His groaning," he says, "I hear." Not simply, he says, "I hear," but because of their sufferings. But if anyone asks, Why did God allow them to suffer like this? – let him know that every righteous man is especially worthy of rewards for suffering; or for this reason He allowed them to suffer, in order to manifest His power through this in the whole world, and to teach them by these sufferings to be wise in everything. Look, when they were in the wilderness, not only did they "grow fat, fattened, and fattened," but they also "forsook God" (Deuteronomy 32:15). A carefree life, beloved, is always evil! That is why in the beginning (God) said to Adam: "In the sweat of thy face shalt thou eat bread" (Gen. 3:19). Thus, so that instead of great sufferings, enjoying a carefree life, they do not become vicious, He allows them to endure sorrows: sorrow is a great blessing. And that sorrow is good, listen to David, who says: "It is good for me that Thou hast humbled me" (Psalm 118:71). If sorrow is a great blessing for great and wonderful men, how much more so for us. If you like, consider this sorrow in itself. Let us imagine that someone rejoices excessively, rejoices and bursts (with laughter): what is uglier, what is madder than this? Let someone else grieve and grieve: what is wiser than this? That is why the Most Wise One inspires: "Lamentation is better than laughter; for when the face is sad, the heart becomes better. The heart of the wise is in the house of mourning, and the heart of fools is in the house of gladness" (Ecclesiastes 7:3,4). Maybe you are laughing at these words? But let us remember what Adam was like in Paradise, and what he was like after that; what was Cain before (murders), and what was after. The soul of the rejoicing does not remain in its place; but, as if by some wind, she is carried away by pleasure, becomes frivolous and has nothing solid. It is easy to imagine, quick to promise, and there is a great storm of thoughts in it. Hence inappropriate laughter, unaccountable gaiety, excessive flow of speeches and great empty talk. But what do I say about the rest? Let us imagine one of the saints and see what he was like in the midst of pleasure and what he was like, in turn, in times of sorrow. Let's see, if you like, at David. When he lived in pleasure and joy on account of many trophies, victories, crowns, luxury and self-confidence, then, look what he said and did? "I have said in my prosperity, I will not be shaken for ever" (Psalm 29:7). And when he was in tribulation, listen to what he said, "And if he says thus, 'I have no favor with you,' then here I am; let him do with me what is pleasing to Him" (2 Samuel 15:26). What is wiser than these words? Let it be so, he says, as it pleases God. Likewise, he said to Saul: "If the Lord has stirred you up against me, let it be a fragrant sacrifice from you" (1 Samuel 26:19). When he was in sorrow, then he spared even his enemies, and after that neither his friends nor those who had not offended him in any way. Jacob, when he was in sorrow, said: "If the Lord God will give me bread to eat and clothes to wear" (Gen. 28:20). And the son of Noah did nothing of the kind before, but when he was sure of safety (from the flood), then you hear how insolent he was (Gen. 9:22). And Hezekiah, when he was in tribulation, see what he did for his salvation: he put on rags and sat on the ground; but when he began to live in pleasure, then he fell from the height of his heart. That is why Moses exhorts: "You will eat and be satisfied, take heed that you do not forget the Lord" (Deuteronomy 6:11,12), because the path of pleasure is slippery and leads to forgetting God. When the Israelites were in tribulation, then they multiplied more and more; and when (God) delivered them, then they all perished. But why do I give examples of the ancients? Let us turn to ourselves, if you will. Very many of us, when prosperous, are haughty, enemies to all, wrathful as long as they have power; and when it is taken away from them, they become meek, humble, quiet, and come to the consciousness of their own nature. And that this is so, David also confirms, saying: "Their pride has taken possession of them completely: their iniquity proceeds as out of fat" (Psalm 72:6,7). I say this so that we do not seek pleasure by all means. How, it will be said, does Paul say, "Rejoice always"? He did not simply say, "Rejoice," but added, "in the Lord" (Phil. 4:4). 4. This is the highest joy; the apostles also rejoiced in it; it is a joy that is beneficial; it has its beginning, root, and foundation in bonds, in scourging, in persecutions, in bad talk, and in sorrowful matters in general, but its end is longed-for. Worldly joy, on the contrary, begins with pleasure, and ends with sorrow. I do not forbid rejoicing in the Lord, but I even especially urge you to do so. The Apostles were scourged – and rejoiced; they were bound – and thanked; were stoned – and preached. Such joy I also desire; it does not originate from anything sensual, but from spiritual objects. It is impossible that he who rejoices in the things of the world should rejoice together in God; everyone who rejoices in worldly things rejoices in riches, luxury, fame, power, honors; but he who rejoices in God rejoices in dishonor for His sake, poverty, lack of acquisitiveness, fasting, humility. Do you see how opposite their objects are? Whoever does not have joy here is a stranger to sorrow (spiritual); but whoever does not have sorrow here is a stranger to joy (in God). Undoubtedly, these (objects) give true joy; and they bear only the name of joy, but in essence constitute sorrow. How many sorrows does (man) hate have! How he torments himself with pride, inventing a thousand insults for himself, (nourishing in himself) great hatred, strong enmity, great envy and extreme ill-will! If one of his superiors has insulted him, he is vexed; if he has not yet risen above all, he is tormented. On the contrary, a humble person enjoys great pleasure, expecting no honor from anyone. If he is honored, he rejoices; if they do not, he does not grieve, but even loves that he has not been honored. Thus, not seeking honors and receiving them is a great pleasure. And with the latter, on the contrary: he seeks honors and does not receive them. And he who seeks them and does not seek them equally rejoice in honors. The first, no matter how much he receives, thinks that he has received nothing; and the latter, though not much to do him, accepts him as if he had received everything. Likewise, a person who lives in luxury has a lot of wealth, and acquisitions flow to him easily, as if from a source; but he fears the calamities (that occur) from the luxury and uncertainty of the future; but he who has accustomed himself to a modest way of life is always calm and enjoys pleasure; it is not so much that he is upset that he does not have a luxurious table, as it is a delight that he is not afraid of the uncertainty of the future. Everyone knows how many disasters result from luxury, but it is necessary to say this even now. From it comes the intense warfare, i.e., both the body and the soul, the intense storm, the intense illnesses, and moreover incurable illnesses, accompanied by great misfortunes. But these are not the fruits of moderation; (from it) special health, special blessings. "A healthy sleep," says the Most Wise, "occurs when the stomach is moderate" (Sir. 31:22). Moderation is everywhere desired, and immoderation on the contrary. For example: put a large bundle of wood on a small spark, and you will no longer see a bright fire, but only a very unpleasant smoke. Lay upon a man a very strong and great burden, exceeding his strength, and thou shalt see him with his burden, prostrate and lying on the ground. Pile too much cargo on the ship, and you will cause a terrible shipwreck. Such are the fruits of luxury. As in ships that are too loaded, there is a great confusion of the passengers, when the helmsman, the one sitting at the stern, and the rest of those sailing on it begin to throw everything into the sea, both above and below, so here: they spew up and down, and in the midst of torment they perish. And what is most shameful, the lips themselves do the work of the hind parts and even become more shameful than them. If the mouth is in such a shameful state, then imagine what it is like in the soul. Everything there is darkness, everything is storm, everything is darkness, great confusion in thoughts, restless and heavy, and the soul itself cries out from embarrassment. Then the glutton themselves accuse each other, become annoyed and hasten to spew out inner impurity. However, even after the eruption, the storm does not stop, but fevers and other diseases appear. Thus, you will say, they are subject to sickness and shame; but it is in vain to describe this and to count our illnesses; I am sick, I suffer, I am put to shame, who have not what I have: but these, who live in luxury, as you see, are of good cheer, blossom in health, rejoice, and ride horses. Alas, such words are worthy of tears! And whom, tell me, do we see suffering from gout, carried on a stretcher, tied up? And if they did not consider it offensive to themselves and did not take my words as an insult, then I could call them by name. But there are those, you might say, who remain healthy. This is because they do not devote themselves only to pleasures, (but are also engaged) in labor. Show me at least one person who, constantly pleasing the belly, lying in inactivity and not working at all, would be healthy. You will not find (such a person). Even if thousands of doctors are assembled, they are not able to deliver from illness one who is constantly satiated, because this is contrary to the nature of the matter itself. And I will offer you a medical instruction: not everything that is taken into the womb is turned into food, because in the very essence of food not everything is nutritious, there is a part in it that goes to be expelled, and another to nourishment. Therefore, whoever takes it in moderation and allows it to be completely digested, this is done and it reaches its destination; everything that is healthy and useful takes its place, and that which is superfluous and useless is separated and expelled; but if it is taken excessively, then what is nutritious in it becomes harmful. In order to reveal this to you more clearly, I will present the following as an example: bread contains groats, flour and bran. If you pour into the millstone as much as he can grind, then he separates it all; and if you pour more, then everything is mixed. Likewise, wine, if it has a proper preparation and timely fermentation, then at first everything in it is inseparable, and then one turns into yeast, another into foam, and another becomes a delightful drink for those who consume it, and the latter is useful and does not spoil quickly, whereas at first there was neither wine nor yeast, but everything was mixed. The same can be seen at sea, during a strong storm. As then we see that fish swim on the surface dead, unable to hide from the cold in the depths, so it is with us. When a heavy rain of satiety falls upon us, disturbing everything, then it causes that our thoughts, hitherto sound and calm, float as if dead on the surface (of our soul). And so, having learned by these examples how great is the harm (from gluttony), let us cease to bless those who ought to be considered unhappy, and to mourn ourselves for that for which we ought to be called blessed, and let us love moderation. Or do you not know the saying of doctors that poverty is the mother of health? I will say that poverty is the mother of health, not only physically, but also mentally. Paul, this true physician, also inspires when he says: "Having food and clothing, let us be content with them" (1 Timothy 6:8). Let us be obedient to him, so that we may be healthy to do what we ought to do in Christ Jesus our Lord, with whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 17