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

"This Moses, whom they rejected, saying, Who hath made thee ruler and judge? this God sent through an angel who appeared to him in the thorn bush as a ruler and deliverer" (Acts 7:35). The madness of the Jews. 1. This is very closely related to the subject proposed (by Stephen). "This Moses," he says. What – "this"? Him who was in danger of perishing, whom (the Jews) despised, whom they rejected, saying: "Who made you ruler and judge over us?", just as they said of Christ: "We have no king but Caesar" (John 19:15). This God sent as a ruler and deliverer through an angel, who said to him: "I am the God of your father, the God of Abraham" (Exodus 3:6). By this he shows that the miracles that took place (in the time of Moses) were performed by Christ. "This," i.e., Moses (see how Stephen depicts his glory), "brought them out, doing signs and wonders in the land of Egypt, and in the Red Sea, and in the wilderness, for forty years. This is the same Moses who said to the children of Israel, "The Lord your God will raise up a prophet for you from among your brethren like me; Hear Him" (Acts 7:36,37), i.e., Whom they will also despise and persecute. After all, Herod wanted to kill Him (Christ), but He was saved in Egypt, just as he was persecuted in childhood. "This is he who was in the congregation in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers, and who received living words to deliver to us" (v. 38). Again (this happened when) there was neither a temple nor a sacrifice. "With the Angel," he says, "received living words to deliver to us." By this he shows that (Moses) not only did signs, but also gave the law, just as Christ did. And as he first does the signs, then gives the law, so is Christ. But (the Jews), accustomed never to submit, did not listen to him even after the signs and wonders that had occurred for forty years. And not only did they not listen, but did the opposite, to which Stephen pointed out, and added: "To whom our fathers would not be obedient, but rejected him, and turned their hearts to Egypt, saying to Aaron, Make us gods who would precede us; for we do not know what happened to Moses, who brought us out of the land of Egypt. And they made a calf in those days, and offered sacrifice to an idol, and rejoiced before the work of their hands. And God turned away, and left them to serve the army of heaven, as it is written in the book of the prophets, O house of Israel! have you offered me sacrifices and sacrifices for forty years in the wilderness? Ye have received the tabernacle of Molech, and the star of Remphan your god, images which ye have made to worship them: and I will carry you beyond Babylon" (vv. 39-43). "Turned away and forsaken" here means: allowed. "The tabernacle of testimony was with our fathers in the wilderness, as He who spoke to Moses commanded it to be made after the pattern which he had seen" (v. 44). Though there was a tabernacle, there were no sacrifices yet. And that they were not, the prophet clearly says: "Did you offer Me sacrifices and grain offerings?" (Amos 5:25) The Tabernacle of the Witness was, but it did them no good, and they perished. Neither did the signs before or after bring them any benefit. "Our fathers, having taken it, brought it into their possessions" (v. 45). Do you see that this place is holy where God is present? That is why he said, "in the wilderness," in order to compare one place with another. Then (followed) a beneficence. "Our fathers with Jesus took it, and brought it into the possessions of the nations which God had driven out before our fathers. That was until the days of David. This one found grace with God, and prayed that he might find a dwelling place for the God of Jacob" (v. 45, 46). David the great and wonderful prayed for the building (of the temple), but did not receive what he asked for; but it is created by the rejected Solomon. Therefore (Stephen) says: "Solomon built Him a house. But the Most High does not dwell in temples made with hands" (vv. 47, 48). This has already been proved by the preceding words; but it is also confirmed by the voice of the prophet; and how, listen further: "As the prophet says, Heaven is my throne, and earth is my footstool. What house wilt ye build me, saith the Lord, or what place of my rest? Did not My hand create all these things?" (vv. 49, 50) Do not be surprised, he says, that Christ does good also to those who reject His kingdom: so it was in the time of Moses. He did not just bring (the Hebrews) out, but after they had been in the wilderness. Do you see that those signs were also for them? Whoever conversed with God, was saved in a miraculous way, did so much and had such power, his prophecy, proves (Stephen), must certainly be fulfilled, and he cannot contradict himself. However, let us turn to the above. "This is he," he says, "Moses, who said, The Lord God will raise up a prophet for you like me." It seems to me that Christ also pointed to this saying when He said: "For salvation is from the Jews" (John 4:22), meaning Himself. "This is the one that was in the congregation in the wilderness, with the Angel speaking to him." Here again he points out that (Christ) gave the law, since He was with him (Moses) in the congregation – in the wilderness. Here he also reminds us of the great miracle that happened on Mount (Sinai). "And who received living words." Moses is wonderful in everything, but especially when it was necessary to give the law. What does "living words" mean? He understands those whose fulfillment was revealed in his words, or prophecies. Then follows the accusation of the forefathers, who, after signs and wonders, and after receiving the words of the living, "did not want," he says, "to be obedient." Well did he say, "living words," showing that there are also non-living words, which Ezekiel also mentions when he says, "And he allowed them to be unkind institutions" (Ezekiel 20:25). In contrast to such words, he added, "alive." "But they rejected him, and turned their hearts to Egypt," where they groaned, where they cried, whence they called upon God. "And he said unto Aaron, Make us gods to precede us." 2. Oh, madness! "Do it," they say, "that would have preceded us." Where to? To Egypt. Do you see how reluctantly they parted with the customs of Egypt? What are you saying? Do you not want to wait for the one who brought him out, but refuse the beneficence and run away from the benefactor? And watch how they insult him. "Moses, who brought us up out of the land of Egypt." Nowhere is the name of God mentioned, but everything is attributed to Moses. When it was necessary for them to be thankful, then they accuse Moses; and when it was necessary to fulfill the law, then they no longer remember Moses. He told them that he was going up (to the mountain) to receive the law: but they did not wait forty days. "Make us gods." They did not say, "God," but "gods"; they were so furious that they themselves did not know what they were saying. "And they made a calf in those days, and offered sacrifice to an idol." Have you seen extreme madness? Where God appeared to Moses, they make a calf and offer it a sacrifice. "And they rejoiced," he says, "before the work of their hands." What was to be ashamed of, they rejoiced. And what wonder if you do not acknowledge Christ, when (you did not acknowledge) either Moses or God, who was revealed in so many signs? But not only did they not recognize them, but they insulted them in another way, making them idols. "But God turned away, and left them to serve the host of heaven." Hence these customs; hence these sacrifices. First they offered sacrifice to idols, which they pointed, and David says: "And they made a calf at Horeb, and worshipped the image" (Psalm 105:19). Since there was no mention of sacrifices before, but living commandments and "living words," there were no (sacrificial) rites anywhere, but only miracles and the appearance of signs. "As it is written in the book of the prophets." Here (Stephen) gave testimony not without purpose, but in order to show that there is no need for sacrifices. And see what he says: "The house of Israel! have you offered me sacrifices and sacrifices for forty years in the wilderness? You have received the tabernacle of Moloch and the star of your god Remphan, images which you have made to worship them." He spoke in the form of a rebuke; and his words mean this: "You cannot say that you have sacrificed to idols, as you have offered them to Me; and this was in the wilderness, when God was especially guiding them. "You have received the tabernacle of Moloch." From it (received) the beginning of sacrifice. "And I will carry you farther than Babylon." In the same way, captivity is the punishment for wickedness. But why, it will be said, is the tabernacle called "the tabernacle of testimony" (μαρτυρίου)? Because it was so that they might have God as a witness (μάρτυρα). That was the only reason it existed. "According to the pattern which was shown to you on the mountain" (Exodus 25:40). Consequently, its model was shown on a mountain, and it was carried in the wilderness, and did not stand still. But the tabernacle of testimony is called nothing else but miracles and commandments. However, neither she nor they had a temple. And the very model of it was shown, therefore, by the angel himself. "So it was until the days of David," says. Consequently, until that time there was no temple, although the (pagan) nations were expelled, of whom he says: "expelled by God from the presence of our fathers." He said this again in order to prove that there was no temple at that time. But what do I say: there have been so many miracles, and there has not yet been a church? There was the first tabernacle, but there was no temple yet. David prayed to find grace before God, but he prayed and did not build (the temple). Consequently, the temple was not of any importance, although some considered Solomon great for building the temple, and even for this they placed him above his father. But that he was not better than his father, nor even equal to him, but only seems so in the opinion of the multitude, he explained, adding: "But the Most High does not dwell in temples made with hands, as the prophet says: Heaven is My throne, and earth is My footstool." And even these (heaven and earth) are unworthy (to be the dwelling place of) God, as creatures, as the works of His hand. See how he convinces them little by little. From the prophet he proves that even these (creatures) cannot be called worthy (to be the dwelling place of) God. Why, it will be said, does he speak so accusatorily afterwards? He had great boldness, as one who was ready to die; I think he knew this by revelation. "Stiff-necked! people with uncircumcised hearts and ears!"; and this also comes from the prophet, and not his own words; "Ye always resist the Holy Spirit, both your fathers and you" (v. 51). When God did not want there to be sacrifices, you offered sacrifices; but when he wills, you do not bring them; when He would not give you commandments, you demanded them; and when they did, they did not care about them. And again, when the temple existed, you served idols; but when it pleases Him that you should serve Him without a temple, you do the opposite. Behold, he did not say, "Resist God," but, "The Spirit"; so he does not make any difference (between Them). And even more He says, "As your fathers are, so are you." In the same way Christ rebuked them, because they always boasted too much of their fathers. "Which of the prophets did not your fathers persecute? They killed those who foretold the coming of the Righteous One." He says: "The righteous," in order to bring them to their senses. "Whom you have now become traitors and murderers" (v. 52). He rebukes them for two things: that they did not recognize (the prophets) and that they killed them. "You who received the law in the ministry of angels, and did not keep it" (v. 53). 3. What does it mean? Some assert that, according to him, the law was drawn up by angels; But this is unjust, because when did the angels appear to make up the law? But he says "they received the law in the ministry of angels," i.e. by the angel given to Moses, who appeared to him in the bush, since it was not a man. Therefore it is not surprising, he says, if you have done this, when you have done that; if you have put to death those who proclaimed, how much more could you put Him to death. Here he represents them as disobedient to God, and to the angels, and to the prophets, and to the Spirit, and to all, as in another place the Scripture says: "Thy altars have been destroyed, and Thy prophets have been slain" (1 Kings 19:10). They, pretending to defend the law, said: "He spoke blasphemous words against Moses" (Acts 6:11); and he shows that they themselves utter even more blasphemy not only against Moses, but also against God, and that they have done so from ancient times; that they themselves have violated customs that are no longer necessary; that they, accusing and calling him resisting Moses, themselves resisted the Spirit, and not simply, but even with the commission of murder, and that from ancient times they were enmity (against God). Do you see how he proves that they resisted both Moses and everyone, and did not keep the law? Moses said: "The Lord will raise up a prophet for you" (Deuteronomy 18:15), and others foretold of His coming; likewise, the prophet says: "Where then will you build a house for me" (Isaiah 66:1)? And again, "Have you offered me sacrifices and grain offerings in the wilderness for forty years?" (Amos 5:25) Such is the boldness of a man who bears the cross (of Christ)! Let us also imitate him; Although there is no warfare now, there is always time for boldness. "And he spoke," says (David), "of Thy testimonies before kings, and was not ashamed" (Psalm 118:46). Therefore, if we meet with the Greeks, we will thus stop their mouths, but without anger, without bitterness. If we begin to do this with anger, then it seems that it will no longer be boldness, but passion; but if it is meek, then this is true boldness, because both virtue and vice cannot be together at the same time. Daring is a virtue, and anger is a vice. Therefore, if we want to have boldness, we must be clean from anger, so that no one ascribes to it words (ours). If you speak the truth, but with anger, then you have destroyed everything, whether you rebuke, or admonish, or do anything else. Look at this man (Stephen), how he converses without anger; for he did not offend them, but only reminded them of the prophetic word. And that he was not angry, he himself showed when he was tortured, and he prayed for them and said: "Lord! do not impute this sin to them" (v. 60). Thus he said this, not being angry with them, but pitying and grieving for them. And of his face therefore he said, "They saw his face as the face of an angel" (Acts 6:15), so that it also could attract them. Let us be clean from wrath. The Holy Spirit does not dwell where there is anger. The angry one is subject to damnation. And it is impossible for anything to be sound where anger comes from. As in a storm at sea there is great confusion and a great cry, and no one has time to engage in reasoning, so also in anger. But if the soul wants to say or assimilate something wise, then it must first be in a (quiet) harbor. Do you not notice how, when we want to discuss something necessary, we choose places far from the noise, where there is peace and quiet, so that we do not entertain ourselves? If external noise entertains us, then how much more so is the inner turmoil. And if anyone prays, he prays in vain, if he does it in anger and irritation; if he speaks, it will be ridiculous; if he becomes silent, again too; if he eats, then he will hurt himself; whether he drinks or not, whether he sits or stands, walks or sleeps, he imagines the same thing in his dreams. And what is not disorderly with such (people)? The eyes are disgusting; mouth – crooked; the limbs of the body are tense and shaking; the tongue is not bridled, and spares no one; the mind is insane; indecent clothing; (in everything) a great disgrace! Look at the eyes of those who are mad, drunk and raging (from anger): how do they differ from each other? Isn't madness everywhere? But this always happens only for a while, doesn't it? True, he who rages is possessed (by anger) for a time. But what could be worse than that? And they are not yet ashamed to justify themselves: I did not realize, they say that I said. Why did you, a rational creature with reason, not realize this? Why do you act like irrational animals, like a wild horse carried away by anger and rage? This is an excuse worthy of condemnation. It is desirable that you know what you have said. These are words of anger, you say, not mine. How – anger? Anger has no power unless it comes from you. It is as if someone were to say, These are the wounds of my hand, and not mine. Where, it seems, is anger needed more than in war and during battle? But even there, if anything is done with anger, then everything will be corrupted and destroyed. Those who are at war in particular should not be angry; Attackers in particular do not need to be irritated. But, you say, how else can we fight? Reasonably, calmly. A battle is the standing of one side against the other. Do you not see that wars themselves are subject to law, order, and time? And anger is nothing but insane irritation; but a madman cannot do anything reasonable. 4. So he (Stephen) also said this, and was not angry. And Elijah said, How long shall ye limp on both knees? (1 Kings 18:21), but he was not angry. And Phinehas committed murder, but he was not angry. Anger does not allow you to see, but as if during a night battle, closing everything, both eyes and ears, leads where it wants. Let us deliver ourselves from this demon, let us crush him when he attacks us, let us put the sign (of the cross) on the forehead, as if we were a kind of bridle over him. Anger is a shameless dog; but let him learn to obey the law. If the dog in the flock is so fierce that he does not obey the orders of the shepherd and recognize his voice, then all is lost and ruined. He grazes with the sheep; but when he begins to bite sheep, he becomes harmful, and he is killed. If the dog learns to obey you, then feed him: he is useful by his barking against wolves, robbers and thieves, and not against sheep or domestic. But if he does not obey, then he harms in everything, and if he does not pay attention to commands, then he destroys everything. Therefore, let not thy meekness be exhausted, but let wrath itself preserve and nourish it; but he will preserve and shepherd her in perfect safety when he destroys impure and vicious thoughts, when he drives the devil away from everywhere. Thus, meekness is observed when we do not think anything evil against our neighbor; In this way we become worthy of respect when we do not learn to act shamelessly. Nothing makes one so shameless as a vicious conscience. Why are harlots shameless? Why are virgins bashful? Aren't the first from sin? And are not the latter from chastity? Nothing makes one so shameless as sin. On the contrary, it will be said, does it produce shame? True, in him who is conscious of himself; but he makes the shameless even more impudent; he who is not conscious of himself becomes impudent. "With the coming," says (the Most Wise), "the wicked also come contempt" (Proverbs 18:3). The shameless can be impudent, and the insolent can be desperate. Do you want to know when meekness is exhausted? When it is crushed by vicious thoughts. But if it happens that this dog does not stand and bark loudly, then even then he should not despair. We have a sling and a stone – you know what I am saying – we have a spear, and a fence, and a shutter, where we can keep our thoughts pure. If the dog is affectionate to sheep, but barks at strangers and is not sleepy, then these are good qualities of the dog. When he is hungry, he does not bite the sheep, when he is full, he does not spare the wolves. Such is anger. When he is irritated, he should not depart from meekness; and when he is not irritated, (he must) rebel against his evil thoughts, even if they strike him, do not forsake him, but recognize him, and give no mercy to strangers, even if they caress him. The devil often caresses like a dog; but let everyone know that he is a stranger (to us). In the same way, let us love virtue, even though it causes us sorrow; but from vice, even if it gives us pleasure, let us abhor it. Let us not be worse than dogs that do not flee (from their yard), even though they are beaten and tortured; but a stranger, even if he feeds them, is rather harmed. In the same way, anger is useful when it rebels against strangers. What is the meaning of the saying: "He that is angry with his brother without cause" (Matt. 5:22)? The same as: do not avenge yourself and do not repay evil. If you see another perishing, lend him a helping hand; Anger will no longer take place when you are free from self-attachment. David caught Saul, but was not angry, nor plunged his spears, having an enemy in his hands (1 Samuel 26:7); but he took revenge on the devil (by his meekness). Moses, seeing that a stranger was offending (the Jew), killed him; but when he was his own (offended his own), he did not do it; but he wanted to reconcile the brethren, and divided them (Exodus 2:12). Although the Scriptures call him the meekest man (Numbers 12:3), nevertheless, anger was sometimes aroused in him. But we are not; when it is necessary to show meekness, we are more ferocious than all the beasts; but when we are angry, we are the laziest and most careless of all. Thus, by employing our energies for something other than we ought to do, we also waste our lives in vain, just as shells, when used one instead of another, all deteriorate. Thus, for example, if someone who has a sword does not use it when it is necessary to use it, but acts with his hand, he will not succeed; and on the contrary, if he uses the sword where it is necessary to act with the hand, he will spoil everything. Likewise, a doctor, if he does not cut off where it is necessary, but cuts off where it is not necessary, then he spoils everything. Therefore, I beseech you, let us use this instrument (anger) in due time. Anger is not the time to help ourselves; and if it is necessary to correct others, then it must be especially used to save others. Thus, guarding ourselves everywhere from wrath, we will become like God and be vouchsafed future blessings through 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 18

"When they heard this, they were torn with their hearts, and gnashed their teeth against him" (Acts 7:54). Why did those who were baptized by Philip not receive the Holy Spirit? – The wickedness of Simon. – What benefits were received from the death of Stephen. – Churches in the villages. 1. It is surprising that they, not finding in the words (of Stephen) a pretext for killing him, are still mad and seek this reason. Thus there are always evil (people) who act unrighteously. Just as the chief priests were perplexed and said, "What shall we do with these people?" (Acts 4:16), so they are tormented. It seems that he should have been indignant, as having done nothing unjust, and yet having suffered the fate of unrighteous people and slandered. But it is by this that the slanderers are more denounced; And so it is true that I have always said that to do evil is to suffer. And he did not utter any slander, but spoke the truth. Thus, when we are reviled for what we are not aware of as ourselves, we do not tolerate anything from it. They wanted to kill him; but they do not (suddenly) do this, but still wish to find a plausible reason for their evil deed. How? Was not reproof a plausible cause? But this was not his own denunciation, but a prophetic one; or they deliberately postponed (the killing) in order to show that they had killed him not for rebuking them, as was the case with Christ, but for impiety. Meanwhile, his words were words of piety. Therefore, intending to damage his glory along with the deprivation of life, they "tore on," because they feared that something new would happen because of him. Then, what they did to Christ, they do to Stephen. As there, when He said, "See the Son of Man sitting at the right hand of power" (Matt. 26:64), they called it blasphemy and called the people to witness, so it is here. There they tore their clothes; here they plugged their ears. "And Stephen, being filled with the Holy Spirit, looked up into heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. But they cried out with a loud voice, and stopped their ears, and with one accord rushed upon him, and led him out of the city, and stoned him" (v. 55-58). And even if he were to tell a lie, he should have been sent away as if he were in a frenzy. But he said it in order to convert them. Since he spoke only about the death (of Christ), and said nothing about the resurrection, it is now opportune to add teaching on this subject as well. He says that (Christ) appeared to him in the way he relates, in order to dispose them to receive his words; to say that he sits (at the right hand of God) would be intolerable to them; therefore he preaches only about the resurrection and says that Christ stands (at the right hand of God). I think that his face was glorified by this (vision). God, the lover of mankind, wanted to call them to Himself, for which they were indignant, if there had been nothing more. "And having led him out of the city, they began to stone him." Again death outside the city, as with Christ, and at death the confession and preaching are proclaimed. "And the witnesses laid their garments at the feet of a young man named Saul, and stoned Stephen, who was praying, saying, 'Lord Jesus! receive my spirit" (vv. 58, 59). By this he shows and teaches them that he does not perish. "And kneeling down, he cried out with a loud voice: Lord! do not impute this sin to them" (v. 60). As if to prove that what he had said before did not come from anger, he says: "Lord!"; or in this way he wanted to convert them: for to forgive anger and rage (extending) to murder, and to show a soul that had no part in passion – this could dispose them to accept his word. "And Saul approved of killing him. In those days there was a great persecution against the church in Jerusalem" (Acts 8:1). It is not by chance, it seems to me, that this persecution took place, but according to the dispensation (of God). "And all except the apostles were scattered to various places in Judea and Samaria" (v. 1). Do you see how God again allows temptations to occur? But look here, please, how things are arranged. They were the object of wonder because of the signs; being scourged, they did not grieve in the least; remained in place; the sermon spread; but then (God) allowed a great obstacle: there was not a small persecution, but such that together they had to flee (and they were feared as having become more bold), and it became evident to all that those who feared and fled were men. But lest you say afterwards that they did everything only by grace, and when they were persecuted, they proved to be more timid, and they more bold. And "all," says (the writer), "were scattered, except the Apostles." Therefore I have not said in vain that this persecution was according to the dispensation (of God); if it had not existed, the disciples would not have dispersed. "And Stephen was buried by men of reverence, and made great mourning for him" (v. 2). They mourn him either because they were not yet perfect, or because he was worthy of love and respect. At the same time, both this sorrow and weeping, in addition to fear, show that they were people. 2. And who would not weep when he saw this meek lamb stoned and lying dead? The Evangelist left a tombstone inscription worthy of him, saying: "And kneeling down, he cried out with a loud voice; and they made a great mourning for him." But let us turn to the above. "And Stephen, being filled with the Holy Spirit, looked up into heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see the heavens opened." And "they stopped their ears, and with one accord rushed at him." What is there that is worthy of condemnation? But in spite of this, they took (the man) who had done such signs, who had conquered all with his word, and thus spoken, and satisfied their wrath against him as they wished. "And the witnesses laid their garments at the feet of the young man, whose name was Saul." See how thoroughly (the writer) narrates what concerns Paul, in order to show you the work of God that was done to him afterwards. And now he not only does not believe, but betrays Stephen into the hands of innumerable murderers; To which (the writer) points out, and says: "But Saul approved of killing him." The blessed one (Stephen) prays not simply, but attentively: "bowing," he says, "kneeling." Therefore his death was Divine; and until that time the souls were destined to dwell in hell. "And they were all scattered to different places in Judea and Samaria." Those enter into communion with the Samaritans without fear who have heard: "Go not into the way of the Gentiles" (Matt. 10:5). "Except," he says, "the Apostles," showing that they, wishing to convert the Jews on this occasion, did not leave the city; or they wanted to be models of boldness for others. "But Saul tormented the church, entering into houses, and dragging men and women, and giving them up to prison" (v. 3). A great frenzy, both because he was alone and because he entered houses: to such an extent did he give his life for the law! "Dragging out," he says, "men and women." Look at boldness, and anger, and frenzy. He subjected all those who came into contact with him to innumerable calamities, as if after this murder (Stephen) he had become more audacious. Thus, "in the meantime, those who were scattered went about and preached the word. Thus Philip came to the city of Samaria and preached Christ to them. The people unanimously listened to what Philip said, hearing and seeing what miracles he performed. For unclean spirits came out of many who were possessed by them with a great cry, and many of the paralytic and lame were healed. And there was great joy in that city. And there was in the city a certain man named Simon, who had previously sorcered and amazed the people of Samaria, pretending to be someone great. And all hearkened unto him, from the least to the greatest, saying, This is the great power of God" (vv. 4-10). Notice, I beg you, another temptation, i.e. from Simon. "And they listened to him because he had amazed them for a long time with sorcery. But when they believed Philip, who preached the gospel of the Kingdom of God and the name of Jesus Christ, both men and women were baptized. Simon himself believed, and having been baptized, he did not depart from Philip; and when he saw great powers and signs taking place, he was amazed. The Apostles who were in Jerusalem, hearing that the Samaritans had received the word of God, sent Peter and John to them, who, having come, prayed for them, that they would receive the Holy Spirit. For He had not yet come upon any of them, but only they had been baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit. And Simon, when he saw that the Holy Ghost was given by the laying on of the hands of the apostles, brought them money, saying, Give me also this power, that whomsoever I lay my hands on may receive the Holy Ghost" (vv. 11-19). How, it will be said, did they not receive the Spirit? They received the Spirit of remission (of sins); but they have not yet received the Spirit of signs. And that it is so, that they did not receive the Spirit of signs, is evident from the fact that Simon, when he saw this, came to ask Him. The persecution then intensified especially, but God again delivered them, protecting them with signs. Since the death of Stephen did not tame the rage (of the Jews), but increased it even more, the teachers are scattered so that the teaching may spread more widely. But behold, their circumstances again become favorable, and they receive joy. "And there was," says (the writer), "great joy in that city" (v. 8), although (formerly) there was great mourning. This is what God usually does, combining joys with sorrows, in order to be even more worthy of wonder. The illness had been in Simon for a long time. For this reason he is not freed from it even at this (baptism). How was he baptized? Just as Christ chose Judas. Seeing the signs taking place, he was amazed, but he did not yet dare to ask for the grace of signs, since he saw that the others had not yet received it. Why did they not take his life, like Ananias and Sapphira? Because even in ancient times he who gathered wood (on the Sabbath) was deprived of life for the instruction of others, but no one else was subjected to the same thing. And so now Peter does, and having punished them, he does not punish them, but says to him: "Let your money perish with you, because you have thought to receive the gift of God for money" (v. 20). 3. And why did they not receive the Holy Spirit after baptism? Either because Philip did not communicate (Him), perhaps giving honor to the apostles, or he himself did not have this gift, because he was one of the seven (deacons); the latter can be said with greater probability. From this it seems to me that this Philip was one of the seven, second only to Stephen. When he baptized, he did not communicate the Spirit to those who were baptized, since he did not have such authority: this gift belonged to the twelve (apostles) alone. And note, These (the apostles) did not go out, but according to the dispensation (of God) those went out (from Jerusalem) who did not have this grace, because they had not yet received the Holy Spirit. They received power to do signs, but they did not receive (the power to) communicate the Spirit to others. Therefore, it belonged exclusively to the apostles. That is why we see that this is done by the supreme (apostles), and not by someone else. "And Simon, when he saw," says (the writer), "that the Holy Spirit was given by the laying on of the hands of the apostles." He would not have said that if something had not happened that was subject to feeling. Thus also Paul expressed himself, when (testified that) they spoke in tongues, Have you seen the wickedness of Simon? He brought money, although he did not see (the apostle) doing it for money; therefore it was not the work of ignorance, but the work of one who tempted and wanted to subject (him) to condemnation. Wherefore he heard, Thou hast no part or lot in this, for thy heart is not right in the sight of God, v. 21. Again (Peter) reveals the hidden things in his soul, although he thought to hide them. "Repent therefore of this thy sin, and pray unto God, that perhaps the thought of thy heart shall descend unto thee; for I see thee full of bitter gall, and in the bonds of iniquity. And Simon answered and said, Pray ye to the Lord for me, that none of the things which ye have spoken may come upon me" (vv. 22-24). It was necessary to repent from the heart, it was necessary to weep, but he only hypocritically does this. "Perhaps it will come down to you." This (Peter) did not say in the sense that he would not be forgiven if he wept, but so the prophets usually only threaten, and do not say, "If you do this, it will be forgiven you; but (they say) that punishment will surely follow. But behold, I beseech you, how they do not abandon even in times of calamity, but continue to preach: and just as in the time of Moses (true) miracles were recognized by comparison (with false ones), so also here. There was sorcery, but these signs were clearly different; there should not be a single demoniac there, where (Simon) worked on them for a long time by sorcery; but since there were many demon-possessed and many paralyzed, then his (miracles) were not true. Philip led them (to faith) not only by signs, but also by words, conversing about the kingdom and about Christ. "Simon," says (the writer), "having been baptized, did not depart from Philip," – he did not abide for faith, but in order to become the same himself. "And when they came, they prayed for them, that they might receive the Holy Ghost. For He has not yet descended upon any of them. Then they laid their hands on them, and they received the Holy Ghost." Do you see, it was not easy, but great power was needed to communicate the Holy Spirit? After all, it is not all the same whether to receive remission (of sins), or to receive such power. "And Simon, seeing that the Holy Ghost was given by the laying on of the hands of the apostles, brought them money." Did he see others do this? What (did) Philip? Did he think that they did not know with what thought he was approaching? Wherefore Peter well calls it a gift, saying, "Let thy money perish with thee, for thou hast thought to receive the gift of God for money." You see, how they had nothing to do with money. "Thou hast no part or lot in this, for thy heart is not right before God." So he did everything wrong, but he should have been simple. "Repent, therefore: for I see thee full of bitter gall, and in the chains of iniquity." These are expressions of intense anger. However, he does not punish him so that faith does not arise from necessity, so that it does not seem to be a cruel deed, so that there is room for repentance; or because reproof was sufficient to correct him, that it was enough to discover (hidden) in his heart for him to confess that he was caught. With the words: "Pray for me," he is aware of this and confesses it together. See how he, although he was wicked, nevertheless believed when he was rebuked, and now became humble when he was rebuked again. "When he saw great powers and signs taking place, he was amazed," showing that everything (his works) was a lie. It is not said, "I approached," but, "I was amazed." Why didn't he do it before? He thought that he could hide himself; I thought it was a matter of art. But since he could not hide from the apostles, he approached. "Unclean spirits out of many, possessed by them, came out with a great cry." This (voice) was a clear sign that they were emanating, and the actions of the Magi, on the contrary, bound (the mouth) even more. "Many paralytic and lame were healed." There was no deception here; for (those who were healed) had to walk and act. "Everyone listened to him, from the least to the greatest, saying, This is the great power of God." Here is fulfilled what Christ said: "false Christs and false prophets shall arise" in My name (Mark 13:22). But why did they not immediately rebuke him? They contented themselves with the fact that he had denounced himself; And it was instructive. When he could not resist, he is hypocritical, like the Magi, who said: "This is the finger of God" (Exodus 8:19). And so that he might not be expelled again, for this reason he stayed with Philip, and did not depart (from him). 4. Look, I beg you, how many consequences occurred from the death of Stephen. They are scattered throughout the countries of Judea and Samaria; they preach the gospel, preach Christ, perform signs; little by little they receive the gift (of the Holy Spirit). Here was a special sign: to give them, and not to give to him (Simon) – this is the greatest sign. "And they, having testified and preached the word of the Lord, went back to Jerusalem, and preached the gospel in many villages of Samaria" (v. 25). It is well said, "having testified." They testify, perhaps, that (Simon) should not be deceived, that they should be safe, that through inexperience they should not be often carried away. "Let's go back to Jerusalem." Why do they go again to where there was persecution, where there was the beginning of disasters, where murderers were especially present? As military commanders act in battle, rushing to that part of the army that is weakening, so do they. See again: the disciples do not come to Samaria first, but as a result of persecution, as in the time of Christ, and then the apostles are sent from among the Samaritans to those who believe. "The apostles who were in Jerusalem," says (the writer), "when they heard that the Samaritans had received the word of God, sent Peter and John to them" (v. 14). For what purpose are they sent? In order to deliver them from sorcery, to remind them of the teaching that they heard from Christ when they believed in the beginning. On the contrary, (Simon) should have asked in order to receive the Holy Spirit himself; but he, not caring for Him for himself, asks that (have the power) to communicate Him to others. And they (the seven deacons) did not receive Him in such a way as to communicate it to others; but he wanted to become more glorious than Philip, being among his disciples. "Let thy silver perish with thee." These are the words of one who is not put on, but of one who teaches. Since he did not use the silver for what he ought to use, let it, he says, be with you, such a (wicked) one. Or as if to say: let it perish along with your intention, because you think so low about the gift of God, considering it a completely human matter. That is not the gift. If he had come as he should, he would have been accepted, or at least not rejected like a contagion. Do you see how he sins purely who thinks low of lofty things? Therefore (the Apostle) commands him two (deeds): "Repent and pray, perhaps the thought of your heart will descend to you." Thus he conceived a vicious deed; Wherefore (the Apostle) said to him, "Perhaps it shall be brought down to thee," knowing that he was incorrigible. He, for his part, was afraid of the people and did not dare to repent. If he had not been confused, he would have said, "I did not know, I acted lightly; but he was amazed, firstly, by the fact that signs were performed before him, and secondly, by the fact that the hidden things in his soul became manifest. That is why he went far away, to Rome, where the apostle had not yet reached. "And in many," he says, "in many villages of Samaria they preached the gospel." See how they did their work during the journey itself; They did not travel in vain. Such journeys should be made by us. But what do I say: travel? Many have villages and villages, but do not care about them and do not care about them at all. They care a lot about how to arrange a bathhouse, how to increase income, how to arrange courtyards and dwellings; but not at all about how to cultivate souls.

Many people build markets and baths, but they do not build churches, and they would rather do everything than that. Therefore, I persuade, beseech and ask as a favor, or better, I even establish a law, so that no one has a village without a church. Do not say to me: (the church) is near, with the neighbors; (with her) there are many expenses, not much income. If you have anything to give to the poor, then use it for her; it is better for this than for that; support the teacher, maintain the deacon and the priestly rank. As you do when you take a wife or a bride, or give away a daughter, do the same with the church. Give her a dowry. In this way, your village will be filled with blessings. What benefits will not be there? Is it not important, tell me, that the threshing floor (yours) will be blessed? Is it not important that of all thy fruits God will receive the portion and the firstfruits before all others? This is good for the world of farmers. Then the priest will be respected, and for the village it will serve for salvation. There (will be performed) for you constant prayers, hymns and celebrations, and an offering (of the bloodless sacrifice) on every Sunday. What is more praiseworthy, that others build magnificent tombs, that after them they may say, "So-and-so built them," or that thou hast erected churches? Think that having erected an altar to God, you will have a reward until the very coming of Christ. 5. Tell me, if the king commanded you to build a house for him to live in, would you not do all things? But the building of the church is the royal abode of Christ. Do not look at the expenses, but think about the fruit. They till the land, and thou shalt cultivate their souls; they bear fruit for you, and you raise them up to heaven. Whoever lays the beginning is the author of all the rest. In the same way you will be the author (of the salvation) of those who are catechumens there and in the nearest villages. Baths make farmers very pampered, taverns very incontinent; but yet you build them for glory. Markets and gatherings (make them) shameless; And here everything is the opposite. What is it to see a priest walking like Abraham, whitened with gray hair, girded, tilling the land and working with his hands! What is more desirable than such a village? Here the virtue is much greater. There is no debauchery here: it is rejected; there is no drunkenness and gluttony: they are cast out; there is no vanity: it is extinguished; here cordiality shines more from simplicity. What it is like to go out and enter the house of God and realize that you yourself have built it, to lie down to rest and after bodily rest to be present at the evening and morning prayers, to invite a priest to your table, to talk with him, to receive a blessing, to see how others go there! This is the wall, this is the security of the village. This is the field of which it is said: "This is the smell of the field which the Lord has blessed" (Gen. 27:27). If the village is already good because of the peace and tranquility that prevails in it, then when it will have this, what can it compare with? Truly, a village that has a church is like the paradise of God. There is no shouting, no noise, no different enemies, no heresies: all are friends professing the same dogmas. Silence disposes you to wisdom; the priest, beginning with this wisdom, will easily heal you. Here everything we say is scattered in the marketplace; and there, what you hear (from him), you will firmly impress on your soul, and therefore in the village you will be a different (person). He will also guide them (the villagers) and will be their watchman, both by their very sojourn (among them) and by their admonition. And what are the expenses, tell me? First you build a small house in the form of a temple; someone after you will build a porch, and another after him will add something else, and in this way everything will be imputed to you. You give little, but you receive recompense for everything. Therefore, make a beginning, lay a foundation, or rather, persuade each other, compete with each other in this matter. Places where chaff, rye, and the like should be stored are arranged with all conveniences; and where it is necessary to gather spiritual fruits, they do not care about it at all, but force themselves to go through thousands of stages and undertake long journeys in order to come to the church. And how good it is when a priest comes to church with complete calmness to approach God and pray every day for the village, for the creator (of the church)! Is it not important, tell me, that your name will be constantly commemorated in the sacred rites, and every day prayers to God will be made for the village? How much it will benefit you in other ways! It happens that some of your neighbors have patrons; None of them will even want to come to you, the poor one, but perhaps they will invite the priest and sit at the table with them. Do you see how many good things can come from this? The village will be free from any bad reproach; no one will accuse him of murder, theft, or anything of the sort. (The villagers) will have another consolation from this, when illness or death befalls someone. It is not without benefit and not as it happens, that those who visit one another will make friends there; and the meetings will be much more pleasant than at (popular) festivals. And not only the congregations, but the elders themselves will be more respected for the priest's sake. Thou hast heard, of course, that Jerusalem was revered by the ancients more than any other city, and not without reason, but because piety prevailed at that time. Where God is worshipped, there is nothing evil; but on the contrary, where He is not revered, there is nothing good. So there will be great prosperity both in relation to God and in relation to people. Therefore I exhort you, not carelessly, but diligently take up this work. "If thou shalt extract the precious from the insignificant, thou shalt be as my mouth" (Jeremiah 15:19), then he who brings benefit and salvation to so many souls who now exist and who will still be until the coming of Christ, what favor will not be vouchsafed by God! Build a stronghold against the devil: this is the church. From thence let the hands (of the villagers) stretch out to work; First let them stretch them out to prayers, and then go to work. In this way, they will have bodily strength, and agriculture will be successful, and all calamities will be alien to them. It is impossible to express in words the pleasure that comes from it until it has been experienced in practice. Do not look at the fact that the church does not bring any income. If you look at it this way, then it is better not to get down to business at all, if you do not think to receive an income higher than any village. If you do not think so, then do not do it, if you do not consider this matter above all. What is higher than this acquisition – to raise souls to the granary of heaven? It's a pity that you don't know how important it is to acquire souls. Listen to what Christ says to Peter: "Simon Jonah! Do you love Me? Peter said to Him, "Yes, Lord! You know I love You. Jesus saith unto him, Feed my sheep" (John 21:16). If, seeing that the king's sheep or horses (wander) were outside the hermitage and were in danger, you yourself built a shutter and a stable for them, or even assigned a shepherd to them, how would not the king reward you? Here you gather the flock of Christ and assign a shepherd to it, and do you think you are doing an unimportant work? But what am I saying? If he who offends even one (man) is threatened with such punishment (Luke 17:2), then he who saves so many people, tell me, will he not be saved? Without a doubt, he will be saved. What sin will he have? And if there is, will he not be forgiven? From the punishment of the offender, know the recompense of the saver. If God did not desire the salvation of even one soul, then its destruction would not be subjected to His wrath. Therefore, knowing this, let us take up this spiritual work; Let each (of you) invite me too, and together we will arrange it if possible. And if there be three owners, let them do it together; and if there is one, then let him persuade the other neighbors to do the same. Only, I exhort you, try to do this, so that, pleasing God in all things, we may be vouchsafed eternal blessings, 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 19

"And the angel of the Lord said to Philip, Arise and go at noonday, on the road that goes from Jerusalem to Gaza, on that which is empty. He arose and went" (Acts 8:26,27). The Prudence of the Eunuch. – Why did Paul's conversion take place after the resurrection of Christ? 1. It seems to me that (Philip) received this command while he was in Samaria, because from Jerusalem (to Gaza) it is not necessary to go to noon, but to the north, and from Samaria to noon. "Which is empty." This is said so that he would not fear an attack from the Jews. And he did not ask: for what? – but "he got up and went." "And behold," says (the writer), "a man of the Ethiopians, a eunuch, a nobleman of Candace, queen of Ethiopia, the keeper of all her treasures, who came to Jerusalem to worship, returned and sat in his chariot, and read the prophet Isaiah" (v. 27, 28). Much praise has been said about him in these words; despite the fact that he lived in Ethiopia, was busy with so many things, was in a superstitious city, and there was no feast, he came to worship in Jerusalem. His great zeal (is evident) also from the fact that, sitting on the chariot, he read. "The Spirit said to Philip, Come and harbor to this chariot. And when Philip came near, and when he heard that he was reading the prophet Isaiah, he said, Do you understand what you read? He said, "How can I understand, unless someone instructs me?" (vv. 29-31). Here is another commendable quality. What? What he, without understanding, read. But then, after reading, he tries to understand. "And he asked Philip to go up and sit down with him. And the passage of the Scripture which he read was this: Like a sheep he was led to the slaughter, and as a lamb before his shearer is silent, so he does not open his mouth. In His humiliation His judgment was accomplished. But who can explain His generation? for His life shall be earthed from the earth. And the eunuch said to Philip, I beseech thee to say, Of whom does the prophet say this? About yourself, or about someone else? Philip opened his mouth, and beginning with this Scripture, preached to him the gospel of Jesus" (vv. 31-35). Do you see how his work (conversion) is arranged? At first he reads and does not understand; moreover, he reads the passage where the suffering, resurrection, and gift (of the Lord) are narrated. "Meanwhile, continuing their journey, they came to the water; And the eunuch said, Behold the water; What hinders me from being baptized?" (v. 36) Have you seen the willingness? Have you seen diligence? "And he commanded the chariot to be stopped, and they both went down into the water, Philip and the eunuch; and baptized him. And when they came up out of the water, the Holy Spirit came upon the eunuch, and Philip was caught up by an angel of the Lord, and the eunuch saw him no more, and went on his way, rejoicing" (v. 38, 39). Why, you will say, did the Spirit of the Lord rapture Philip? Because he had to go to other cities and preach; and this was done so that he himself, later, being amazed at this, would not consider what happened to him to be the work of man, but God's. "And Philip was in Ashdod, and as he passed, he preached the gospel to all the cities, until he came to Caesarea" (v. 40). And from this it is evident that he was one of the seven (deacons); and afterwards he found himself there in Caesarea. It was not without purpose that the Spirit raptured him; otherwise the eunuch would have asked him to accompany him, and Philip would have grieved him by not agreeing and refusing, since the time had not yet come. Have you seen how the angels assist in preaching, not by preaching themselves, but by calling them (the apostles)? And here something worthy of wonder is revealed: what used to happen rarely and hardly happened, happens here very often. Moreover, this incident was a certain omen that (the apostles) would also convert the foreigners. A testimony worthy of probability could have disposed others who learned of it to the same zeal. For this reason the eunuch went "rejoicing"; and if he had not known, he would not have rejoiced. But what, you say, prevented him from knowing all this well while sitting in a chariot, and especially in the wilderness? That it wasn't clear. But let's turn to what we read above.  "And behold, an Ethiopian man, a eunuch, a nobleman of Candace, queen of Ethiopia." From this it is evident that (the Ethiopians) were ruled by her; in ancient times, women also ruled; such was their law. Thus Philip did not know why he had "went" into the wilderness, for it was not the angel (before) but (after) that raptured him. The eunuch does not see any of this, either because he has not yet been perfected, or because it is not the work of the bodily, but of the spiritual eyes, and does not yet know what Philip teaches him. And why doesn't the angel appear to him and bring him to Philip? Perhaps because then he would not listen, but would only be amazed. Look at the wisdom of Philip: he did not reproach, did not say, "You do not know, I will teach you; He did not say, "I know this well; He did not flatter or say, "Blessed art thou who readeth." Thus, his words were alien to both arrogance and flattery, but more expressed solicitude and philanthropy. He himself had to ask, he himself had to wish. By saying, "Do you understand what you read?" he expresses that he knows that he knows nothing, and at the same time shows that the great treasure is contained (in what he reads). 2. But see how wisely the eunuch answers, "How can I," he says, "understand, unless someone instructs me?" – he did not reproach, he was not vain, he did not say that he knew, but confessed that he did not understand; therefore he receives instruction. He shows the wound to the doctor; He understood that (Philip) both knew this and wished to teach. He noticed (him's) humility, because he was not in shining clothes. Such was his desire to hear and heed his words, that the words (of the Scriptures): "He who seeks finds" (Matt. 7:8) were fulfilled in him. "And he asked," it is said, "Philip to go up and sit down with him." Have you seen diligence? Did you see the desire? "He asked Philip to come up and sit down with him." He did not yet know what he would say to him, but he was just thinking of hearing something about the prophecy. It is also a great honor (to Philip) that (the eunuch) not only imprisoned him, but "asked". "Philip came and heard what he was reading." Approaching shows (in Philip) the desire to speak, and reading is a sign of diligence (in the eunuch). He read at a time when the sun produces the strongest heat. "And the place of the Scripture which he read was this: He was led like a sheep to the slaughter." And this serves as a proof of his wisdom, that he held in his hands such a prophet who is higher than others. Wherefore he does not speak with vanity, but calmly, and he does not speak in this way before he was questioned, when he asked him. In the same way he goes on to say, "I beg you to say, Of whom does the prophet say this?" or, if not, he did not know that they were speaking of themselves in another person. We will be ashamed, both poor and rich, of this keeper of treasures! Then, "continuing their journey, they came to the water; And the eunuch said, 'Here is the water.'" This is (the sign of) a strongly flaming soul. "What hinders me from being baptized?" He does not say, "Baptize me," and is not silent; but he says something in between, expressing both desire and reverence: "What prevents me from being baptized?" for prophecy contained everything: the Incarnation, the Suffering, the Resurrection, the Ascension, and the Judgment to come; it was this in particular that produced in him a strong desire (to be baptized). Be ashamed of you who are still unenlightened! "And he commanded the chariot to be stopped." He spoke, and at the same time commanded, before he heard (the answer). "And when they came up out of the water, Philip was caught up by an angel of the Lord." It is well (done) that it may be evident that what is happening is the work of God, and that (the eunuch) may not think that (Philip) is a simple man. "And he went on his way, rejoicing." This (the writer) said, expressing that he would be saddened if he knew (about the departure of Philip); so from great joy, after receiving the Spirit, he did not even notice what was happening around him. "And Philip," he said, "ended up in Azot." And Philip benefited greatly from it. What he had heard of the prophets, of Habakkuk, of Ezekiel, and so forth, he saw fulfilled in himself, being instantly a long journey; "and he found himself in Azotus," he stopped where he was supposed to preach. "And Saul, still breathing threats and murder against the disciples of the Lord, came to the high priest and begged of him letters to Damascus to the synagogues, that whomsoever he might find who followed this teaching, both men and women, he might bind and bring to Jerusalem" (Acts 9:1,2). Opportune (the writer) tells about Paul's jealousy, in order to show that he was carried away by jealousy. Not yet satiated with the murder of Stephen and not satisfied with the persecution and dispersion of the Church, he came to the bishop. Here are fulfilled the words of Christ spoken to the disciples: "Whosoever killeth you shall think that he thereby serves God" (John 16:2). That is what he did, but not like the Jews – let it not be! He acted out of zeal, as is evident from the fact that he also went to foreign cities; but they did not care about what was happening in Jerusalem, but sought only one thing – to enjoy honor. Why did he go to Damascus? It was a large metropolitan city; he was afraid that the believers would penetrate there too. And look at his diligence and zeal, how he acted according to the law. He does not come to the ruler, but to the bishop. "He came to the high priest and begged of him letters to the synagogues in Damascus, that whomsoever he might find who would follow this teaching." The "followers" (the writer) calls believers, whom everyone then called so, perhaps because they walked the path leading to heaven. Why did he not receive authority to punish them there, but leads them to Jerusalem? In order to execute punishment here with greater authority. And behold, exposing himself to such danger, he, however, fears lest he suffer something evil; therefore he takes others with him, perhaps out of fear, or because he has gone against many, he also takes many, in order to be bolder, "whom he finds to follow this teaching, both men and women, having bound, he will bring to Jerusalem." On the other hand, by this journey he wanted to show all of them that all this was his (business); and they did not care about it. And notice, he had thrown (into prison) before. So, what they could not, he could do out of jealousy. "As he walked and approached Damascus, suddenly a light from heaven shone upon him. He fell to the ground and heard a voice saying to him, "Saul, Saul! why persecute me?" (vv. 3, 4). 3. Why did this not happen in Jerusalem? Why not in Damascus? So that others could not tell about it in any other way, but that himself, who went with such a goal, would tell and be worthy of probability. This is what he tells in his defense before Agrippa (Acts 26:10-18). He suffered with his eyes, because excessive light usually blinds, but sight has its own measure. It is said that even excessive sound deafens and amazes; but he (the Lord) only blinded him, and quenched his wrath with fear, so that he heard the words: "Saul, Saul! Why do you persecute me?" He did not say to him, "Believe," and nothing of the kind; but he reproaches, and in reproach as if he says: "For what offense do you do this from Me, great or small?" "He said, Who art thou, Lord?" Here he acknowledges himself a slave. "And the Lord said, I am Jesus, whom thou persecutest" (v. 5). As if he were saying: do not think that you are waging war with people.  "And the men who went with him stood in a daze, hearing Paul's voice, and seeing no one" (v. 7), to whom he answered. Naturally, because they were worthy to hear less. If they had heard that voice (of the Lord), they would not have believed even then; and when they saw Paul answering, they were amazed. But "arise and go into the city; and it shall be said unto thee what thou shalt do" (v. 6). See how (the Lord) does not immediately reveal everything to him, but only softens his soul; and commanding him what he should do, at the same time he gives him a good hope that he will again receive sight. "The people who went with him stood in a daze, hearing the voice, but seeing no one. Saul got up from the ground, and with his eyes open, he saw no one. And they led him by the hand, and brought him to Damascus" (v. 7, 8). They bring in the spoils (taken away) from the devil, his vessels, as if after the capture of some city or capital. And it is truly surprising that the enemies and adversaries themselves introduced it before the eyes of all. "And for three days he did not see, nor eat, nor drink" (v. 9). Has there ever been anything like this? Paul's conversion is a consolation to compensate for his grief for Stephen, who, though she had something comforting in her own right, that he had departed in this way, had now received that also; likewise the villages of Samaria brought great consolation by their conversion. Why, you say, did this happen not at the beginning, but after? To show that Christ has truly risen. Whoever persecuted Him, did not believe in His death and resurrection, and persecuted His disciples, how, tell me, would he have believed, if the power of the Crucified One had not been great? Let us suppose that they (the disciples) acted out of devotion to Him; But what can you say about this? On the other hand, he was converted after the resurrection, and not at the same time, in order that his enmity might be more clearly revealed. He who raged to the point that he shed blood and threw him into prison, suddenly believes. It was not enough that he did not treat Christ; but it was fitting that he should persecute the believers severely, and that he should reach the utmost frenzy and be the cruelest of all. But when he has lost his sight, then he will know the signs of His power and love for mankind. Or (it was) so that someone wouldn't say that Saul was pretending. How could one pretend who thirsted for blood, went to the priests, exposed himself to danger, persecuted and punished even outside (Jerusalem)? And after all this, he acknowledges the power (of Christ). But why did not the light shine on it, not within the city, but in front of it? For (then) many would not only not believe, but would even begin to mock, just as there, when they heard a voice descending from above, they said: "This is thunder" (John 12:29); And they should have believed him when he told about what had happened to him. And they led him bound, though not with the bonds laid upon him, they led him who himself hoped to lead others. But why didn't he eat or drink? He repented of his deeds, confessed, prayed, and asked God. But if anyone says that it was a matter of necessity – for Elymas also suffered (John 13:11) – we will say: yes, he also endured, but remained as he was. Consequently, did he not act in this way without compulsion? What could be more striking than the earthquake that occurred at the resurrection (of Christ), the soldiers who proclaimed (it), other signs, and that they saw Him risen? But this was not coercion, but suggestion. Otherwise, why would not the Jews have believed when they heard of all this? Obviously, he acted sincerely. He wouldn't have been converted if it hadn't happened, so everyone had to believe him. He was no less than those who preached about the resurrection (of Christ), even more reliable than they, (as) he was suddenly converted. He had no dealings with any of the believers, but was converted in Damascus, or rather, it happened to him before Damascus. I ask the Jew, Tell me, why did Paul convert? He had seen so many signs, and had not been converted. His teacher (Gamaliel) was converted, but he was not converted. Who convinced him? Or rather, who suddenly aroused in him such jealousy that he himself desired to be excommunicated for Christ's sake (Romans 9:3)? The truth of the matter is obvious. However, (let us remember) what I have spoken, and let us be ashamed of the eunuch who is enlightened and reads. Do you see what power he had, what wealth, and yet he did not rest on the way? What was he like, then, at home, if he did not allow himself to be idle during the journey? What was it like at night? 4. You who are distinguished by honors, listen and imitate humility and godliness. Although he was returning home, he did not say to himself: I am returning to my homeland, there I will receive a bath (baptism) – as many would say indifferently. He did not demand signs, did not demand miracles, but only from the prophet did he believe. For this reason Paul, grieving for himself, says: "But for this reason I have received mercy: He hath counted me faithful, having appointed me to the ministry, I, who formerly was a blasphemer, and a persecutor, and an oppressor, but was pardoned because I did so in ignorance, in unbelief" (1 Tim. 1:13,16). And truly, this eunuch is worthy of wonder. He did not see Christ, he did not see signs; and he saw Jerusalem still standing, and believed Philip. Why did he become like this? He had care for his soul, he listened to the Scriptures, he exercised himself in reading (them). For the thief saw the signs, and the wise men saw the star; but he saw nothing of the kind, and believed: how profitable is the reading of the Scriptures! What about Paul? Did he not also learn the law? But it seems to me that he was deliberately left (in this state) for what I have said above, by the will of Christ, who wanted to draw the Jews to Himself by all means. If they had a mind, nothing would benefit them so much as this (reading the Scriptures). For it could attract them (to Christ) more than signs and anything else, just as nothing usually tempts coarser people so much. And so, see how even after the dispersion of the apostles God works signs. the Jews accused the apostles and threw them into prison; but God does signs. And look what they are. The deliverance from prison was His sign: the bringing of Philip was His sign; Paul's conversion was His sign; the appearance to Stephen was His sign. And note what honor is given to Paul, and what honor to the eunuch. Here (Paul) even Christ Himself appears, perhaps because of (his) hardness and because otherwise he would not have believed. By heeding these miracles, we too will make ourselves worthy. But now many do not even come to church and do not know what is read; and the eunuch in the street, and sitting in the chariot, read the Scriptures attentively. But you are not; none of you has the Bible in his hand, and would rather take everything else than the Bible. And why does he meet Philip not before (visiting) Jerusalem, but after that? He should not have seen the apostles persecuted, because he was still weak; And it would not have been so convenient before as it was when the prophet instructed him. So also now, if any of you would like to give heed to the prophets, he will have no need of signs. But, if you like, let us consider the very prophecy that it says. "Like a sheep he was led to the slaughter, in his humiliation his judgment was accomplished." From this he learned that (Christ) had been crucified, that His life had been taken from the earth, that He had committed no sin, that He could have saved others, that His race was inscrutable, that the stones had been torn asunder, that the dead had risen from their tombs; or rather, Philip told him all this, only on the occasion of (reading) from the prophet. Truly, it is the reading of the Scriptures that is important. Thus was fulfilled what Moses said: "Sitting in thy house, and walking by the way, and lying down and rising, remember the Lord thy God" (Deuteronomy 6:7). Especially on the way, in the wilderness, when no one hinders, we are more capable of thinking. And the eunuch believed on the way, and Paul on the way; but it was not someone else who attracted him (Paul), but Christ Himself. This is more important than what the apostles did; more important because, while the apostles were in Jerusalem, and not one of them was in Damascus, he returned from there to believe; and those who were in Damascus knew that he was coming from Jerusalem as an unbeliever, since he carried letters to bind believers. As an excellent physician (uses medicine) when the fever is still in full force, so Christ (at that time) gave him infirmity, because it was necessary to restrain him in the midst of his frenzy. Then it was better for him to humble himself and repent of his cruel undertakings. But again we need to address the word to you. Tell me, for what purpose are the Scriptures? If it depended on you, then they would all be destroyed. What is the Church for? Bury the book in the ground: perhaps not such (will befall you) condemnation, not such punishment. If someone had buried them in the mud and not listened to them, he would not have insulted them so much as he does now. What, tell me, is offensive there? That someone buried them. And what is here? The fact that we don't listen to them. Tell me: when does someone offend the most, is it when he does not answer the one who is silent, or when he does not answer the speaker? Of course, when the speaker. So it is now, a greater insult, a greater despise, when you do not listen to the speaker. "We do not hear from you," said the Jews of old to the prophets (1 Samuel 8:19, Jeremiah 44:16); but you do worse, saying: do not speak, we will not do it. They restrained the prophets, so that they would not speak, as if out of some reverence for their words; and you, out of extreme negligence, do not do this either. Believe me, if you had stopped our mouths by putting your hands on them, you would not have insulted us so much then as you are now. Tell me, is he who listens and disobeys more despised, or he who does not even listen at all? 5. But let us examine this subject concerning insult. If one restrained the reproacher and stopped his mouth, sensing his reproaches, and the other did not care in the least and did not pay attention to him, then which of them would show more contempt? Isn't it the last? For he shows that he feels the blow; and this one seems to stop the mouth of God Himself. Were you horrified by what was said? But listen to how it happens. The mouth through which God speaks is the mouth of God. Just as these lips are the mouth of our soul, although the soul itself does not have lips, so the lips of the prophets are God's. Listen and be horrified. The deacon, in the presence of all, stands and, shouting loudly, says: Let us hear; And this is often. This voice that he utters is the common voice of the Church, but no one listens. After him, the reader begins: the prophecies of Isaiah, and again no one listens, although the prophecy does not contain anything human. Then he declares in the ears of all: "This saith the Lord," and neither does anyone hearken. But what am I saying? Something terrible and terrible is read; But even so, no one listens. And what do many people say? They always read the same thing, they say. This is what especially destroys you. If you knew all this, how much more should you not despise it; and in the spectacles it is always the same, and yet you do not know (in them) satiety. What "one and the same" do you dare to speak of, when you do not even know the names of the prophets? Are you not ashamed to say that you do not listen because you always read the same thing, when you do not even know the names of those you read, although you always listen to the same thing? You yourself confessed that it reads the same thing. If I were to say this to (your) condemnation, then you should have turned to another justification, and not to (the one that serves) to your own condemnation. Tell me, do you not admonish your son? But if he said that it was always the same, would you not take it as an insult? Then it would be possible not to say the same thing, when we knew it and showed it by our deeds; or better, and then reading (the same) would not be superfluous. What can be equal to Timothy? But, nevertheless, Paul said to him in his epistle: "Be occupied with reading, with instruction, with teaching" (1 Timothy 4:13). It is impossible, never impossible, to exhaust the meaning of the Scriptures. It is a source that has no limit. They say: I have learned, and that is enough for me. But do you want me to show that not everything is the same? How many do you think have spoken about the Gospels? And they all said something new and special. The more one studies the Scriptures, the more clearly he sees, the more he contemplates the pure light. How much more can I say? What is a prophecy, tell me? What are the narratives? What is the clergy? What is allegory? What is the image? What is a symbol? What are the Gospels? Tell me only what is clear: why are the Gospels so named? Although you have often heard that the gospels (ευαγγέλια) should not contain anything sorrowful, yet there is much that is sorrowful in them. "Where their worm does not die," they say, "and the fire is not quenched" (Mark 9:44); also: "And he shall cut him in pieces, and subject him to the same fate as the hypocrites" (Matt. 24:51); also, "And then I will declare unto them, I never knew you; depart from me, you workers of iniquity" (Matt. 7:23). Let us not deceive ourselves, imagining that they are so called (only) by us in Greek, or that all this does not apply to us. But you are dumb, and as if amazed, you stand with the valley bowed. The gospels should not contain any of the (rules of) action, but only express what is favorable; and, nevertheless, they contain many rules of activity, as, for example, the following: "Whosoever hateth not his father and mother, he cannot be my disciple" (Luke 14:26); and again: "I have not come to bring peace, but a sword" (Matt. 10:34); and again: "In the world ye shall have tribulation" (John 16:33). Beautiful (suggestions); But these are not evangelisms. The gospel would be the following: it will be good for you, as people usually say to each other. What can you say to me? Your father will come, your mother. And they don't say: do this. Tell me again, how do they differ from the prophetic books? Why are they not called Gospels, although they also contain gospels, as, for example: "The lame shall leap up like a deer" (Isaiah 35:6); "The Lord has given the word to those who preach the gospel with great power" (Psalm 67:12); "I am making a new heaven and a new earth" (Isaiah 65:17). Why are they not called Gospels, or are they prophecy? But if you, not knowing what the Gospels are, so neglect the reading of the Scriptures, what shall I say to you? I will also ask about something else: why four Gospels? Why not ten, why not twenty? Why did not many begin to compile the Gospels? Why not one? Why disciples (of Christ)? Why not those who were not disciples? Why are (the holy books called) Scriptures at all? Meanwhile, on the contrary, the Old Testament says: "I will make a new covenant with the house of Israel and with the house of Judah" (Jeremiah 31:31). Where are those who say that it is always the same? If you knew that even if a man lived for thousands of years, and then (for him) it would not be the same thing, then you would not say this. Believe me, I will no longer tell you anything about this, either privately or publicly; but if anyone asks, I will not refuse (to answer); if not, then I will leave it. And then we have already caused you sorrow, always speaking about everything directly and not forsaking what is necessary. You have heard enough questions: consider and tell the reason: why are the Gospels (so called)? Why not prophecies? Why do the Gospels have rules of action? If one is perplexed, then let the other think, and communicate your (thoughts) to each other. And then we will be silent. If what has been said has not benefited you, how much more (it will be useless) if we had added something else. Verily, we would pour (water) into a leaky barrel; and for this reason a greater punishment would have befallen you. Therefore, we will be silent. And to prevent this from happening, it depends on you. If we see your zeal, then perhaps we will again begin to say that you also may prosper more and more, and we may rejoice in you, glorifying in all things the God and Father of our Lord Jesus Christ, to whom be glory, dominion, majesty, and honor, together with the Father without beginning and His Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 20