1. This is not said (by the Apostle) out of flattery: but since he has strongly rebuked the Jews above, he now makes allowances for them, and timely reminds them of David. He begins again with an introduction, so that they would not be dismayed, since he intended to remind them of Jesus. Hitherto they had been calm because they had listened to the prophet; but the name of Jesus would immediately arm them. And he did not say, "Believe," but, "Hear," which was not burdensome. And notice how he does not say anything lofty, but begins his speech with an extremely humiliating one. "Jesus," he says, "Nazarene," he immediately mentions a homeland that was considered contemptible. And as yet nothing great is said about Him, not even what some would say about a prophet. "Jesus," he says, "a Nazarene, a man testified to you from God." Notice how much it meant to say that he was sent from God. This was always and everywhere tried to prove by Christ Himself, John, and the Apostles. Listen, for example, to what John says: "He said to me, On whom you see the Spirit descending and abiding upon Him, that is he who baptizes with the Holy Spirit" (John 1:33). And Christ Himself even predominantly inspires this, saying: "I have not come of Myself, but He has sent Me" (John 8:42). And everywhere in the Scriptures this is the primary concern. For this reason also this holy leader in blessed countenance, an adherent of Christ, an ardent disciple, to whom the keys of heaven were entrusted, who received spiritual revelation, humbled them with fear, showed that (the apostles) were vouchsafed great gifts, and made them certain, and then he already talks about Jesus. Oh, how he dared to say among the murderers that He had risen! However, He does not immediately say, He is risen, but first, He has come to you from God. This is also evident from what He did. And he does not say, "He has done," but, "God through him," in order that by modesty he might attract them the better, whereby he calls them to witness, and says, "A man who has been testified to you of God by powers, and wonders, and signs, which God has done through him among you, as you yourselves know" (v. 22). Then, when you have come to that terrible crime of theirs, see how he tries to free them from guilt. After all, despite the fact that this was predestined, they were still murderers. "This," he says, "according to the definite counsel and foreknowledge of God, you have taken, and nailed with the hands of the wicked, and killed" (v. 23). He speaks in almost the same words as Joseph, who also said to his brothers, "Do not be afraid; it was not you who sold me, but God sent me here (Gen. 45:5). And since he said that this was the will of God, so that they would not say, "It means that we have done well," he warns this thought by adding: "They nailed them with the hands of the wicked, and killed them." Here he alludes to Judas and at the same time shows them that they would not have been able to do this if God had not allowed and betrayed Him. This is the meaning of the word "devotee." Thus, all the blame is laid on the head of Judas the traitor, since he betrayed Him with a kiss. Either this is meant by the words, "by the hands of the wicked," or he is speaking here of the soldiers, expressing the following thought: "You did not simply kill Him, but through the intermediary of lawless people." Notice how everywhere (the apostles) take care that His sufferings should be recognized first. As for the resurrection, since it was a great deed, (Peter) covers it up for the time being, and only then makes it visible. Sufferings, namely the cross and death, were universally recognized, but the resurrection was not; wherefore he speaks of him afterwards, adding, "But God raised him up, breaking the bands of death, because it was impossible for her to hold him" (v. 24). Here he pointed to something great and lofty. The words, "impossible," show that Christ Himself allowed Himself to be restrained, and that death itself, holding Him, was tormented as it were by the sickness of birth and suffered terribly. It is known that the Scriptures everywhere usually call danger a mortal disease. At the same time, the idea is expressed here that He has risen so that He will no longer die. Or with the words: "because it was impossible for her to hold Him" – (the Apostle) shows that the resurrection of Christ was not the same as the resurrection of other people. Then, before any thought could be born in their minds, he set before them David, who put aside all human thoughts. "For David speaks of Him" (v. 25). And behold, what a despised testimony again! For this reason he brought him first, saying that which is more humiliating, in order to show that the death (of Christ) was not a sorrowful event. "I have always seen the Lord before me, for he is at my right hand, that I may not be shaken. For Thou wilt not leave my soul in hell" (vv. 25, 27). Then, having finished the prophetic testimony, he adds: "Men brethren!" (v. 29). When he intends to say something especially important, he always uses such an introduction in order to arouse their attention and attract them in himself. "Let it be allowed," he says, "to speak to you boldly about the forefather David" (v. 29). What great modesty! So he always condescends when it was harmless. Wherefore he did not say, "This is said of Christ, and not of David; on the contrary, he very prudently shows deep respect for Blessed David, in order to touch them; and of that which is acknowledged by all, he speaks as if it were impudent to say, trying to win them over in his favor with those praises (David) which he discreetly introduces into his speech. That is why he does not simply say: about David, but: "about the forefather David". "That he died and was buried." He does not yet say, "And he is not risen; but in another way he immediately expresses this, saying: "And his tomb is with us to this day" (v. 29). Now he proved what he wanted; but even after this he had not yet passed over to Christ, but again spoke with praise of David, "Being a prophet, and knowing that God had promised him with an oath" (v. 30).

2. Thus he speaks, in order that they, at least out of respect for David and his family, should accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer. "And knowing," he says, "that God had promised him with an oath" (v. 30). He did not simply say, "He promised," but, what was stronger, "With an oath I promised him of the fruit of his loins to raise up Christ in the flesh, and to set him on his throne" (v. 30). See how you have again pointed out the high truth. Since he softened them with his words, he boldly offers this saying of the prophet and talks about the resurrection. "That his soul was not left in hell, neither did his flesh see corruption" (v. 31). This is surprising again; from this it is evident that the resurrection (of Christ) was not like the resurrection of other people. Death held Him and at the same time did not do what it is accustomed to do. Thus Peter spoke secretly about the sin (of the Jews), but did not add anything about the punishment; He showed that they had killed (Christ), and then proceeds to the sign of God. But when it is proved that the slain was a righteous man and a friend of God, then, even if you keep silent about the punishment, the sinner will condemn himself even more than you. So (Peter) attributes everything to the Father, so that they may receive his words. Then he quotes from the prophecy the expression: "impossible." Therefore, let us look again at what is said above, "Jesus," says (Peter), "a Nazarite, a man testified to you from God," i.e., a man of whom there can be no doubt, but for whom works speak. So Nicodemus said: "Such miracles as Thou doest, no one can do" (John 3:2). "By powers," he says, "and by wonders and signs which God has wrought through him among you" (Acts 2:22); then it is not secret, if it is "among you." First he talks about what they know, and then he moves on to the unknown. Then, with the words, "which God created," he shows that it was not they who could do it, but that it was the work of God's wisdom and providence, since it was from God. And what was unpleasant for them, it passed quickly. The apostles everywhere tried to show that (Christ) died. Though you, says (Peter), deny it, they will testify. And He who embarrassed death itself, of course, could have inflicted much more trouble on those who crucified Him. However, Peter doesn't say anything like "He could have killed you," he just lets them know it. Meanwhile, from these words we also learn what it means that death held Him. Whoever is tormented by holding something, no longer holds and does not act, but suffers and tries to give up as soon as possible. Also (Peter) said beautifully, "David speaks of Him," so that you do not attribute these words to the prophet himself. Do you see how he finally explains and exposes the prophecy, showing how Christ sat on His throne? After all, the spiritual kingdom is in heaven. Notice how along with the resurrection he also pointed to the kingdom, saying that (Christ) was risen. (Further) shows that the prophet was made compelled (to speak so) because it was a prophecy of Christ. Why did he not say, "Of His kingdom," but, "Raised up" (v. 31)? It was too high (for them). But how did He sit on the throne? Being king over the Jews. And if it is over the Jews, how much more over those who crucified Him. "And his flesh," he says, "saw no corruption" (v. 31). This is apparently less than the resurrection, but in fact they are one and the same. "This Jesus God raised up." See how (always) he calls Him no other way. "We are all witnesses to this. Therefore he was lifted up by the right hand of God" (v. 32, 33). Again he turns to the Father, although what he has already said was enough; But he knew how important it was. Here he alluded both to the ascension and to the fact that Christ dwells in heaven; but he does not express this clearly either. "And having received from the Father the promise of the Holy Spirit" (v. 33). See: in the beginning He said that it was not Christ who sent Him (the Holy Spirit), but the Father; and when He reminded them of His miracles and of what the Jews had done to Him, when He spoke of the resurrection, He boldly began to speak of this also, and again brought them to witness, referring to both of their senses (i.e., sight and hearing, v. 33). And he mentions the resurrection often, but their transgression only once, so as not to be burdensome to them. "And having received," he says, "from the Father the promise of the Holy Spirit." This is again (the truth) great; and I think he is speaking now of the promise that was before the suffering. See how, finally, he assimilates all this to Christ, doing it very imperceptibly. For if He poured out (the Holy Spirit), it is evident that the prophet said of Him above, "In the last days, saith God, I will pour out My Spirit upon all flesh, and your sons and your daughters shall prophesy" (v. 17ff.). See what (truths) he imperceptibly puts into his words! But since this was a great deed, he again covered it up, saying that Christ received it from the Father. He spoke of His beneficences and miracles; said that He was the King and that He had come to them; said that He gives the Holy Spirit. But no matter what anyone says, it will all be in vain if he does not have the benefit in mind. John acts like Peter when he says: "He shall baptize you with the Holy Spirit" (Matthew 3:11). At the same time, (Peter) shows that the cross not only did not diminish Christ, but, on the contrary, glorified Him even more, since what God had promised Him of old, He has now granted. Or to put it another way: Peter is speaking here of the promise that He has given us. Thus, He already knew in advance about the future promise and after the cross He gave us even more. "Poured out." Here (the apostle) shows His worthiness, as well as the fact that He is not simply (bestowed the Spirit), but in abundance. Hence, in order to make this (dignity) obvious, he adds further words. Having spoken of the gift of the Holy Spirit, he now speaks boldly about the ascension (of Christ) into heaven, and not simply, but again brings a witness and reminds us of the very person to whom Christ also pointed. "For David did not ascend," he says, "into heaven," v. 34.

3. Here (the Apostle) speaks without hesitation, animated by what he said above; He no longer says, "Let it be lawful" (v. 29) or anything like that; but to speak plainly: "The Lord said to my Lord, Sit at my right hand, until I make thy enemies thy footstool" (v. 34, 35). And if He is the Lord of David, how much more so is it. "Sit at my right hand." With this, he expressed everything. "Until I make Thy enemies Thy footstool." With these words he aroused great fear in them, just as he first showed how God deals with His friends, and how He deals with His enemies. And in order for them to believe him better, he again ascribes power to the Father. And since he has spoken the high truth, he now again brings down his word to the humiliated. "Know therefore with certainty," he says, "all the house of Israel" (v. 36), that is, do not doubt or object. And then he says with authority, "What God hath made this Jesus Lord and Christ" (v. 36). He remembered this from the Psalm of David (Psalm 2:2). He should have said, "Know therefore with certainty, all the house of Israel," that he sits at the right hand; but since this was too high, he, leaving this, to cite another, which is much more humiliating, says: "He did," i.e., he set it. Consequently, he says nothing about the essence here, but everything about this object (i.e., about the incarnation). "This is Jesus, whom you have crucified" (v. 36). With this he concluded his word beautifully, in order to shake their minds. First he showed how great this crime was, and then spoke openly about it, in order to better understand its importance and incline them with fear. After all, people are not so much attracted by good deeds as they are admonished by fear. But wondrous and great men and friends of God do not need any of this. Such, for example, was Paul: he spoke neither of the kingdom nor of Gehenna.

This is what it means to love Christ; it means not to be a hireling, not to look (at a pious life) as a trade and trade, but to be truly virtuous and do everything out of love for God alone. What tears are we worthy of, when such a great duty lies upon us, and we do not try, like merchants, to acquire the kingdom of heaven? So much has been promised to us, and yet we do not listen? What can such hostility be compared with? People who are possessed by an insane passion for money, whomever they meet, whether they are enemies, or slaves, or their most wicked opponents, the most worthless people, if they only hope to get money through them, resolve to do anything, and flatter, and serve, and become slaves, and consider them the most honorable people, if only to get something from them: the hope of getting money produces that they don't think about anything like that. And the kingdom does not have the same importance with us as money has; or better, does not have even an insignificant fraction of that significance. Yet it was promised not by some ordinary person, but by Him Who is incomparably higher than the kingdom itself. But if the kingdom is promised, and God Himself gives it, then, obviously, it already means a lot to receive it from such a Person. And now, meanwhile, the same thing is happening, as if we had despised the king, who, after innumerable other blessings, would make (us) his heirs and co-heirs with his own son; And to the chief of the robbers, who was the cause of so many misfortunes both for us and for our parents, who himself is full of innumerable evils and has disgraced both our glory and our salvation, they began to bow down if he showed us even one ox. God promises us a kingdom, and we despise Him; The devil is preparing hell for us, and we honor him! This is God, and this is the devil! But let us look at the very difference in their commandments. After all, even if none of this had happened, that is, if there had not been God, and this is the devil. If the former did not prepare for us kingdoms, and the latter for hell, would not the very nature of their commandments be sufficient to induce us to be in union with the former? What do both command? One is that which covers us with shame, and the other is that which makes us glorious; the one is that which subjects to innumerable calamities and disgrace, the other that which gives great consolation. In fact, look: one says: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:29); and the other says: be cruel and harsh, angry and irritable, be better a beast than a man. Let us see what is more useful, what is more beneficial. But not only this (keep in mind), but think that one of them is the devil. Then that which is more useful will be especially revealed, and the celebration will be greater. For it is not he who gives easy commands that is caring, but he who commands what is useful. And fathers give onerous commands, as masters give to their servants; but for this reason some of them are fathers, and others are masters; but the enslavers and destroyers command everything contrary.

However, that (the commandments of God) also give pleasure, this is clear from the following. What, in your opinion, is the condition of an irritable person, and a person who is not malicious and meek? Is it not true that the soul of the latter is like a solitary place where great silence reigns, and the soul of the former is like a noisy square, where there is a terrible cry, where the drivers of camels, hinnies, and donkeys shout with all their might at those who pass by, so as not to crush them? Or again, does not the soul of the latter resemble the midst of cities, where there is a great noise now from the silversmiths, now from the other from the coppersmiths, and where some offend and others are offended? And the soul of the former is like a certain mountaintop, where a gentle wind blows and where a pure ray (of the sun) falls, from which transparent streams pour and where one meets a multitude of lovely flowers, as in spring meadows and gardens, adorned with plants, flowers and flowing streams. If there is any sound here, it is a pleasant sound, giving great pleasure to the one who hears it. Here either songbirds sit on the branches of the trees, and grasshoppers, nightingales, and swallows sing harmoniously one concert; or a gentle wind, lightly touching the branches of trees, often produces sounds similar to the sound of a flute or the cry of a swan; or a meadow covered with roses and lilies, with which they bend to each other and shimmer blue, represents, as it were, a blue sea in a moment of slight agitation. In a word, there are many similarities to everyone: when you look at roses, you think you are seeing a rainbow; and if you look at the violets, you will think that you see a sea agitated; if you look at the lilies, you will think that you see the sky. And it is not only the sight that you enjoy here at the sight of such a spectacle, but also the body itself. Here man finds for himself consolation and rest for the most part, so that he considers himself more likely in heaven than on earth.

4. There is another sound here – when the water rolls effortlessly from the top along the crevasses and, lightly hitting the pebbles encountered, murmurs softly and pours such sweetness over our limbs that soon even sleep, from which the limbs involuntarily fall, descends on our eyes. Have you listened to my story with pleasure, and perhaps you have even been captivated by the desert country? And yet the soul of a magnanimous man is incomparably more pleasant than this desolate country. And I have not touched upon this likeness in order to describe to you a meadow, or to praise it with eloquence, but so that you, seeing from the description how great is the delight of generous people, seeing that the treatment of a generous person gives incomparably more pleasure and benefit than life in such places, try to imitate such people. In fact, if such a soul does not produce a stormy breath, but only gentle and friendly words, truly like a gentle breeze, only convictions in which there is nothing coarse, but on the contrary something like the singing of birds is heard, then is it not true that this is better? The breath of the word does not fall on the body, but revives the soul. It is not so soon that a physician, no matter how hard he may try, will free a sick person from fever, as a magnanimous man cools a man who is both irritable and burning with anger with a breath of his words. But what do I say about the doctor? And red-hot iron, lowered into water, will not lose its warmth as soon as a hot-tempered person, if he meets with a patient soul. But just as songbirds have almost no value in the market, so our beliefs are considered empty words by irritable people. So, meekness is more pleasant than anger and rage. But not only this (it must be borne in mind), but also that one is commanded by the devil, and the other by God. You see, I have not said in vain that if it were not for the devil and God, the commandments themselves would already be sufficient to distract us (from the devil).

A meek person is pleasant to himself, and useful to others: but an angry person is disagreeable to himself, and harmful to others. Indeed, there is nothing worse than an angry person, nothing more burdensome, nothing more intolerable, nothing more shameful; and vice versa – there is nothing more pleasant than a person who does not know how to be angry. It is better to live with a beast than with such a man: a beast can only be tamed once, and it will forever remain what it has been taught to be; and this one, no matter how much you tame him, he becomes hardened again, because he will humble himself only once. As a bright and bright day is different from a stormy and extremely sad time, so is the soul of a man who is angry with the soul of a meek man. But we will not now consider the harm that comes (from irritable people) to others, but let us look at the harm they do to themselves. Of course, even this is no small harm if we do any harm to another; But we will not pay attention to this for the time being. What executioner can tear his sides to such an extent? What red-hot horns can puncture the body like that? What madness can deprive us of common sense as much as anger and rage? I know many who have become sick from anger; and cruel fevers are most of all from anger. And if (these passions) are so harmful to the body, then think (how harmful) to the soul. Do not take into account that you do not see this; But consider that if that which perceives evil suffers such harm, what harm will that which begets it receive? Many (from anger) lost their eyes, many fell into the most serious illness. Meanwhile, a generous person can easily endure everything. But in spite of the fact that (the devil) gives us such burdensome commands and offers hell as a reward for this, despite the fact that he is the devil and the enemy of our salvation, yet we listen to him more than to Christ, although Christ is our Savior and benefactor, and offers us such commandments as are more pleasant, and more useful, and more beneficial, which bring the greatest benefit to us and to those who live with us. There is nothing worse than anger, beloved; There is nothing worse than inappropriate irritability. Anger brooks no further delay; This is a stormy passion. It often happens that in anger someone will say a word, for the reward of which a whole life is needed; or he will do a deed that will overthrow his whole life. For it is terrible that in a short time, through a single deed, through a single word, (this passion) often deprives us of eternal blessings and makes innumerable labors in vain. Therefore, I beseech you, use all measures to restrain this beast. This I have said about meekness and anger. But if anyone begins to reason about the rest (qualities), for example, about covetousness and contempt for wealth, about debauchery and chastity, about envy and good nature, and compares them with one another, he will know that there is a difference here too. Have you seen how clearly it is revealed from the commandments alone that the one is God and the other is the devil? Let us obey God and let us not cast ourselves into the abyss, but, while there is still time, let us try to wash away everything that defiles the soul, in order to be vouchsafed eternal blessings, according to the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 7

"When they heard this, they were pricked in their hearts, and said to Peter and the rest of the apostles, What shall we do, men brethren?" (Acts 2:37).

1. Do you see what a great blessing meekness is? It hurts our hearts more than cruelty and causes a more sensitive wound. Just as he who strikes hardened bodies produces a sensation that is not so strong, but he who softens them in advance and makes them tender strikes harder, so it is also here – first it is necessary to soften, and then to strike. But it is not anger that mitigates it, nor strong accusation, nor reproaches, but meekness: anger increases hardness, and meekness destroys. Therefore, if you want to touch someone who has offended you, turn to him with great meekness. Look, and here is what meekness does. Peter meekly reminded the Jews of their transgressions, and added nothing more; He spoke of the gift of God, pointed to grace as a testimony to past events, and stretched out his word still further, the Jews were ashamed of Peter's meekness, because he conversed with the people who crucified his Lord and plotted murder against themselves (the apostles) as a father and a caring teacher. They were not only convinced, but also condemned themselves – they came to the realization of what they had done. This is because he did not allow them to be carried away by anger and did not allow their reason to be darkened, but by his humility he dispelled their indignation like a kind of darkness, and then he exposed their crime. For this is how it usually happens: when we say that we have been offended, the offenders try to prove that they have not offended; And when we say that we have not been offended, but rather we have offended ourselves, they do the opposite. Therefore, if you want to bring the offender into difficulty, do not blame him, but stand up for him, and he will blame himself: the human race loves to argue. This is what Peter did. He did not condemn (the Jews) with all his might, but on the contrary, he tried to defend them with all possible meekness, and therefore touched their souls. How can it be seen that they were touched? From their words. What exactly do they say? Those who were called deceivers are now called brothers, not so much to compare themselves with them, as to dispose them to love and care. And on the other hand, since the apostles vouchsafed them this name, they say: "What shall we do?" They did not immediately say, "Let us therefore repent; but they gave themselves over to their will. As a man caught in a shipwreck or illness, seeing a helmsman or a doctor, leaves everything to him and obeys him in everything, so they confessed that they were in an extreme situation and had not even hope of salvation. And behold, they did not say, 'How shall we be saved?' but, 'What shall we do?' What about Peter? Here again, although all (the apostles) were questioned, Peter answers. "Repent," he says, "and be baptized every one of you in the name of Jesus Christ" (v. 38). And yet he does not say, "Believe," but, "Let every one of you be baptized," because they received faith in baptism. Then he also shows the benefit (of baptism): "for the forgiveness of sins; and ye shall receive the gift of the Holy Ghost" (v. 38). If you receive a gift, if baptism gives "forgiveness" (of sins), then why do you delay? Then, to make his word convincing, he added, "For the promise belongs to you" (v. 39). And here he means the same promise of which he spoke above. "And to your children." This means that the gift is greater when they have heirs of good things. "And to all those who are far away": if they are far away, then how much more so are you, those who are near. "Whomsoever the Lord our God shall call" (v. 39). Look, when he says, "far off"? Then, when they were already disposed towards him and condemned themselves; for the soul, when it condemns itself, can no longer envy. "And with many other words he testified and exhorted, saying" (v. 40). See how everywhere (the writer) speaks briefly, how far he is from ambition and boasting. "He testified," he says, "and exhorted, saying." This is the perfect teaching, inspiring both fear and love! "Be saved," says (Peter), "from this perverse generation" (v. 40). He says nothing about the future, but about the present, which is what guides people most of all; and shows that preaching frees from both present and future evils. "Therefore those who gladly received his word were baptized, and about three thousand souls were added that day" (v. 41). How many times more do you think this inspired the apostles than the sign? "And they continued continually in the doctrine of the apostles, in fellowship" (v. 42). Two virtues: both that which was endured and that which was unanimous. "In the teaching," he says, "of the Apostles," in order to show that even afterwards the Apostles taught them for a long time. "In fellowship, and in the breaking of bread, and in prayers." Everything, he says, was done together, everything was done with patience. "And there was fear in every soul; and many signs and wonders were wrought by the apostles in Jerusalem" (v. 43). This is natural. They no longer despised them as some simple people, and no longer listened to what they saw, but their minds were purified. And since Peter had said so many things above, set forth the promises, and showed the future, they were justly stricken with fear; and the testimony to what he said was the miracles. As with Christ – first signs, then teaching, then miracles, so it is now. "And all the believers were together, and had all things in common" (v. 44). See what immediate success: not only in prayer and not in teaching, but also in life. "And they sold their possessions and all their property, and divided them to all, according to the need of each" (v. 45). Look at the fear they have. "And they shared it with all." He said this to show how they disposed of the property. "It depends on the need of each one." Not merely (distributed), as among the pagans, the philosophers, some of whom left the earth, and others threw much gold into the sea: this was not contempt for money, but stupidity and madness. The devil always and everywhere tried to slander God's creatures, as if it were impossible to make good use of property. "And they continued daily with one accord in the temple" (v. 46). Here he indicates the way in which they accepted the teaching.

2. Notice how the Jews did nothing else, neither small nor great, but only remained in the temple. Since they became more zealous, they had more reverence in the right place; and the apostles had not yet distracted them, so as not to harm them. "And breaking bread from house to house, they ate with gladness and simplicity of heart, praising God, and having love with all the people" (vv. 46, 47). When he says: "bread," it seems to me that he indicates both fasting and a strict life, since they took food, and did not indulge in luxury. From this, beloved, understand that it is not luxury, but food, that brings pleasure, and that those who live in sorrow, and those who do not live in joy. Do you see that Peter's words led to this as well, to abstinence in life? So there can be no joy if there is no simplicity. Why, you say, did they have "the love of all the people"? By his own works, by his almsgiving. So do not look at the fact that the bishops rose up against them out of envy and hatred, but at the fact that they had "the love of all the people. And the Lord added daily to the church those who were being saved" (v. 47). "All the believers were together." So everywhere it is beautiful – unanimity. "And in many other words he testified." This (the apostle) said, showing that what was said was not enough; or again: the former words were spoken in order to lead to faith, but these showed what the believer should do. And he did not say, "About the cross," but, "And let every one of you be baptized in the name of Jesus Christ." He does not constantly remind them of the cross, so that it does not seem to blaspheme them; but simply says: "Repent, and let everyone be baptized

out of you in the name of Jesus Christ for the remission of sins." In the courts here, the law is different; but in preaching, the sinner will be saved when he confesses his sins. See how Peter did not miss what is more important; but, having first spoken of grace, he added this also: "And ye shall receive the gift of the Holy Spirit." And his word was certain, because they themselves (the apostles) received (the Spirit). First he speaks of what is easy and what gives a great gift, and then he leads them to life, knowing that the reason for their zeal will be that they have already tasted so many blessings. And since the listener wanted to know what was the essence of his very many words, he added this also, showing that this was a gift of the Holy Spirit. In this way, those who accepted his word approved of what he said, although his words were filled with fear, and after approval they proceed to baptism. But let us see what has been said above. "And they continued continually in doctrine." From this it is evident that they did not study for one day, or two, or three, but for many days, because they had passed on to a different way of life. "And there was fear in every soul." If "on everyone," then also on those who do not believe. Probably, they felt fear when they saw such a sudden conversion, and perhaps (it happened) from the signs. He did not say, "Together," but "with one accord," because it is possible for someone to be together, but not with one accord, being divided in thought. "In prayers." And here he does not expound the doctrine, taking care of the brevity of the word, although from this it can be seen that (the apostles) fed them like children with spiritual food, and suddenly they became angels. "And they divided it to all, according to the need of each." They saw that spiritual goods are common and that no one has more than another, and therefore they soon came to the idea of dividing their possessions among all. "All the believers were together." And that they were "together" out of place is evident from the following words: "and had all things in common." "Still," he says; and not so that one had and the other did not. It was angelic society, because they didn't call anything their own. From here the root of evil was plucked out, and by their deeds they showed that they had heard (the word of the sermon). And the Apostle said this: "Be saved from this perverse generation. Therefore those who gladly received his word were baptized, and there were joined that day about three thousand souls" (vv. 40-41). Since they were now three thousand, they had already led them out, and they came daily to the temple with great boldness and dwelt in it. and the very reverence for the place passed to the Lord of the temple. Have you seen the success of godliness? They renounced their possessions and rejoiced, and great was the joy, because the goods they had acquired were greater. No one reviled, no one envied, no one enmity; there was no pride, there was no contempt; Everyone, like children, accepted the instructions, everyone was in the mood like newborns. But why do I speak in a dark way? Remember how humble everyone was when God shook our city? They were in the same state then: there were no treacherous, there were no evil ones. This is what fear means, this is what sorrow means! There was no cold word: mine and yours; Therefore, there was joy at the meal. No one thought that he had his own; no one (thought) that he was eating someone else's food, although it seems a mystery. They did not consider that which belonged to the brethren to be strange, since it was the Lord's; nor did they consider it their own, but belonged to their brothers. Neither the poor were ashamed, nor the rich were proud: this is what it means to rejoice! And he considered himself beneficial, and felt that he enjoyed more beneficence, and these found their glory in this; And everyone was very attached to each other. For it happens that in the distribution of property there is resentment, pride, and sorrow; therefore the Apostle said: "Not with grief or compulsion" (2 Corinthians 9:7). See how much (Luke) glorifies in them: sincere faith, right life, constancy in hearing, in prayer, in simplicity, in joy.

3. Two (things) could plunge them into sorrow: fasting and the distribution of goods. But they rejoiced at both. Who would not love people with such feelings as common fathers? They did not plot any evil against each other and left everything to the grace of God. There was no fear between them, despite the fact that they were in the midst of dangers. But all their virtue, much higher than contempt for possessions, and fasting, and constancy in prayer, (the Apostle) expressed (in the word): "in simplicity." In this way they praised God irreproachably; or rather, this is the praise of God. But see how they immediately receive a reward here: the fact that they are "in love with all the people" shows that they were loved and were worthy of love. And who would not be amazed, who would not marvel at a man of simple disposition? Or who would not become attached to someone in whom there is nothing deceitful? To whom else but this does salvation belong? Who, if not to them, are the great blessings? Were not the pastors the first to hear the gospel? Was it not Joseph, this simple man, that the suspicion of adultery should not frighten him and induce him to do any evil? Did not the Lord choose simple villagers (as apostles)? After all, it is said: "Blessed is every simple[1] soul" (Proverbs 11:25). And again: "He who walks simply[2] walks confidently" (10:9). So, you will say, but prudence is also needed. What else is simplicity but prudence? For when you do not suspect anything evil, then you cannot plot evil. When you are not upset by anything, then you cannot be vindictive. Has anyone offended you? You were not sad. Did he slander him? You didn't suffer anything. Did he envy you? And you didn't suffer from it in the least. Simplicity is a certain path to wisdom. No one is so beautiful in soul as a simple person. As in relation to the body, a sad, gloomy, and gloomy person, even though he is handsome, loses much beauty, and a carefree and gentle smile increases beauty, so it is with regard to the soul. A gloomy one, even if he has a thousand good deeds, robs them of all their beauty; and open and simple - on the contrary. Such a person can be safely made a friend, and if he becomes an enemy, it is (not dangerous) to reconcile with him. Such a person does not need guards and guards, nor fetters and fetters; he himself will enjoy great tranquillity, and all who live with him. What, you say, if such a person falls into the company of bad people? God, who commanded us to be simple, will stretch out his hand to him. Which is simpler than David? What is more cunning than Saul? And in the meantime, who remained the winner? What (to say)

And he again went to them to bring food, and did not heed at all, trusting in God in everything. But the more they treated him as an enemy, the more he treated them as brothers. God could not have allowed him to fall (into the hands of his brothers), but he allowed it to show a miracle that, although they would treat him as enemies, he would be higher than them. Thus, if (the common man) receives a wound, he does not receive it from himself, but from another.