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.

The evil one strikes first of all to himself and to no one else. Thus, he is his own enemy. The soul of such a person is always full of sorrow, while his thoughts are always gloomy. If he has to listen or say something, he does everything with reproaches, blames everything. Friendship and harmony are very far from such people; they have quarrels, enmity and troubles; Such people suspect themselves. Even sleep is unpleasant to them, as well as nothing else. But if they have a wife, oh! Then they become enemies and enemies of all: endless jealousy, constant fear! The evil one (πονηρός) is so called because he is in labor (παρὰ τὸ πονει̃ν). In the same way, the Scriptures always call deceit labor, when, for example, it says: "On his tongue is torment and malice" (Psalm 9:28); and in another place: "And the greater part of them is toil and sickness" (Psalm 89:10). But if anyone wonders why in the beginning (the Christians) were like this, and now they are no longer so, let him know that the cause of this was sorrow, the teacher of wisdom, the mother of piety. When there was a distribution of property, then there was no guile. So, you will say; but this is precisely what I am asking: why is there such deceit now? Why did these three and five thousand suddenly decide to choose virtue, and thus all became wise, and now there is scarcely one? Why, then, were they so agreed? What made them zealous and excited? What unexpectedly ignited them? This is because they approached with great reverence; because (then) there were no honors as there are now; because they had migrated their thoughts into the future, and did not expect anything present. It is characteristic of the inflamed soul to live in sorrows: they considered this to be Christianity, but not we; and now we are looking for a quiet life here. Therefore we will not attain, even if we should, those (virtues). "What shall we do?" they asked, considering themselves in a desperate situation. You, on the contrary: what shall we do? – speak, – boasting before those present and thinking a lot about yourself. They did what they had to do, and we do the opposite. They blamed themselves, despaired of their salvation; therefore they were made so. They appreciated what a great gift they had received.

4. How can you be like this, when you do everything not like them, but on the contrary? As soon as they heard, they were immediately baptized. They did not say these cold words that we are now saying, and did not think about delay, although they have not yet heard all the excuses, but only this: "Be saved from this generation." They did not hesitate because of this, but accepted these words, and what they accepted, proved by deeds, and showed what they were. As soon as they entered the struggle, they immediately took off their clothes; but we, when we enter, want to fight in our garments. Therefore our adversary has no need of labor, and we, entangled in our (garments), often fall. We do the same as if someone, seeing a real fighter, dusty, black, naked, covered with dirt and dust and sun, and drenched in oil, sweat and mud, went out to fight with him, and meanwhile he himself emitted the smell of fragrant ointments, put on silk robes and golden shoes, a dress that fell down to his feet, and gold ornaments on his head. Such a person will not only hinder himself, but, devoting all his care not to stain and tear his clothes, will immediately fall at the first onslaught, and what he feared, he will now endure, being struck in the main parts of the body. The time of struggle has come, and you are dressing in silk clothes? The time of the exercise, the time of the contest – and you adorn yourself as at a celebration? How can you remain victorious? Do not look at the external, but at the internal: for by cares for the external, as with heavy bonds, the soul is bound everywhere, so that we can neither raise our hands nor rush against the enemy, I become weak and pampered. It would be good if we, having freed ourselves from all (this), could defeat that evil spirit. Wherefore Christ, since it is not enough to reject only possessions, see what He says: "Go, all that thou hast sell and give to the poor: and come, follow Me" (Mark 10:21). If, even then, when we leave our possessions, we are not yet safe, but have need of some other exercise and unceasing labors, how much more, when we possess (possessions), we will not do anything great, but will be ridiculed both by the spectators and by the very spirit of malice. For even if the devil did not exist, if no one fought against us, then innumerable paths from everywhere lead the lover of money to hell. Where are now those who say, "Why was the devil created?" Here the devil does nothing, but we do everything. And let those who dwell in the mountains say this, those who, out of chastity, contempt for riches, and neglect of other goods, would have dared a thousand times to leave their father, and house, and fields, and wife, and children. But they do not say this more than anything else, but those who should never have said it. There, truly, there is a struggle with the devil: and here he should not be introduced. But this love of money, you will say, is inspired by the devil. Flee from him and do not receive him, man! For if you see that someone throws away impurity from behind some fence, and that (another), seeing how he is poured, stands and takes everything on his head, you will not only not pity him, but you will also be indignant with him and say that he is justly suffering. And everyone will say to him, "Do not be foolish, and he will not so much blame the one who throws as the one who receives." Meanwhile, you know that the love of money is from the devil; you know that it is the cause of innumerable evils; you see that the devil casts impure and shameful thoughts like filth, and, accepting his impurity with your head bare, you do not think about it, whereas you should, having stepped aside a little, free yourself from all this. As he, if he had stepped aside, would have been delivered from the filth, so do not accept such thoughts, and avoid sin, reject the desire. How, you say, can I reject it? If you were a pagan and valued only the present, perhaps it would be very difficult, although the pagans did it too. But you are a man waiting for heaven and for things in heaven, and you say, How can you reject them? If I had said the opposite, then I should have found it difficult. If I were to say, "Desire money," you might say, "How can I desire money when I see such (blessings)? Tell me, if at a time when gold and precious stones lie before you, I were to say to you, 'Desire tin,' would there not be a difficulty? Surely you would say, How can I (desire this)? And if I had said, "Thou shalt not covet," it would have been easier. I am not surprised at those who despise (money), but (I am amazed) at those who do not despise. This is the sign of a soul full of extreme laziness, a soul that is no different from flies and mosquitoes, tied to the ground, wallowing in the mud, not imagining anything great. What are you saying? Thou wouldst inherit eternal life, and say, How shall I despise the present for it? Can it really be compared? You want to receive royal clothing, and you say, "How can you despise rags?" You expect to be brought into the king's house, and you say: how can you despise a real poor hut? Truly, we are guilty of everything, because we do not want to excite ourselves in any way. All who wanted to do what they ought to do, and did it with great zeal and ease. May God grant that you, too, having listened to our admonition, will reform yourselves and become zealous imitators of those who have lived virtuously, – according to the grace and love of His only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

[1] Prof. Yungreov – "faithful".

[2] Prof. Yungerov says "directly".

CONVERSATION 8

"Peter and John went together to the temple at the ninth hour of prayer" (Acts 3:1).

1. Everywhere Peter and John appear in great accord with each other. Peter gives a sign to John (at the supper); together they go to the tomb; of John (Peter) says to Christ: "And what is he?" (John 21:21) The writer of this book omitted other signs, but he speaks of the one that caused great terror and struck everyone. And note again that (the apostles) did not actually go to perform this (miracle): so they were free from ambition and imitated their Master. Why did they go to church? Did they still live in the Jewish way? No; however, this act was accompanied by benefit. Again a miracle occurs, which both confirms them and attracts others – a miracle such as they have not yet performed. The disease (of the lame) originated from nature and exceeded the art of medicine. For more than forty years he had lived in lameness, as it is further said, during all this time no one healed him. For you know that those (diseases) are especially difficult that occur from birth. The disease was so terrible that (the lame man) could not even get himself the necessary food. And he was known to everyone both for his place and for his illness. And how (the miracle happened) – listen. "And there was a man," it is said, "lame from his mother's womb, who was carried and set down every day at the door of the temple, which is called the Red Door, to beg alms from those who entered the temple" (v. 2). Consequently, he wanted to receive alms and did not know who Peter and John were. "When he saw Peter and John before entering the temple, he begged alms from them. Peter and John looked at him, and said, Look at us" (vv. 3, 4). He hears this, but he does not get up, but still continues to ask. Such is poverty: when they refuse to give, it insists and compels. Let us be ashamed, who so hastily depart at requests! See how meek Peter immediately showed when he said, "Look at us." Thus, their very appearance revealed their spiritual quality. "And he stared at them, hoping to get something from them. But Peter said, I have no silver or gold; but what I have, I give to you" (v. 5, 6). He did not say, "I will give you something that is much better than silver"; But what? – "In the name of Jesus Christ of Nazareth, arise and walk. And taking him by the right hand, he lifted him up" (v. 6, 7). Christ did the same. Often He healed by word, often by deed, and often He stretched out His hand, where there were those who were weaker in faith, so that they would not think that (the miracle) was happening by itself. "And he took him by the right hand, and lifted him up." By this He showed the resurrection, since it was a type of the resurrection. "And suddenly his feet and knees were strengthened, and he sprang up, and stood, and began to walk" (v. 7, 8). Perhaps he had tested himself and tried many times to see if it had really worked. His legs were weak, but not taken away; and some say that he could not walk. "And he went into the temple with them, walking" (v. 8). Truly, this is worthy of wonder! They do not lead him, but he himself follows them, and by what follows he shows his benefactors, but by jumping up, he praises God, glorifying not them, but God, Who worked through them. This man was so grateful! But let us see what has been said above. "We went together to church at the ninth hour of prayer." Perhaps at that time they brought and laid down the lame (at the church) because now there were especially many people entering the church. And lest anyone think that he was brought for something else than to receive (almsgiving), see how (the writer) clearly presented it in the words: "Who was carried and seated every day at the doors of the temple, called the Red, to beg alms from those who entered the temple." For this reason he also mentions the place, in order to provide proof of what he writes about. Why, you say, did they not bring him (the lame man) to Christ? Perhaps those who sat at the temple were unbelievers, since they did not bring him to the apostles, although they saw that they were entering (the temple) and had already performed so many miracles. "To beg," he says, "alms." Perhaps, by appearance, he took them for pious people, and therefore "begged alms from them."