But see how John is silent everywhere, and Peter is responsible for him as well. "Silver," he says, "and I have no gold." He did not say, I have not with me, as we say; But I don't have it at all. What about the lame man? Do you despise my request? No, he answers (Peter); but of what I have, take it. Do you see how haughty Peter is, how he is not vain even before those who receive benefit from him? And so (his) word and hand did everything. Such were the lame Jews! When they should have asked for health, they are lying on the ground, and it is better to ask for money. That is why they sat at the church to collect money. What about Peter? He did not despise (the lame); He did not seek out a rich man, nor did he say, "If a miracle is not performed on such a man, nothing great will be; He did not expect any honor from him, and did not heal him in anyone's presence, since this man was at the entrance, and not inside the temple, where the people were. Peter did not seek anything of the kind, and when he entered (the temple) he did not announce (the miracle), but by his very appearance he disposed the lame man to request. And it is surprising that the lame man quickly believed. After all, those who have been freed from long-term illnesses can hardly believe even in sight itself. And having received healing, the lame man was already with the apostles and thanked God. "And he went in," it is said, "with them into the temple, walking and leaping, and praising God."

2. See how he does not remain at rest, partly for pleasure, and partly to stop the mouths of the Jews. And it seems to me that he rode also in order that it might not be thought that he was pretending, since this could no longer be a matter of pretense. For if before he could not even walk, in spite of the fact that he was compelled by hunger, otherwise he would not have been willing to share alms with those who bore it, if he could walk himself, how much more could he then (not ride). And why would he pretend in favor of those who did not give alms? No, he was a grateful man even after his recovery. Thus, both circumstances show him to be true – both his gratitude and what happened to him. Not everyone, of course, seemed to know him, which is why they tried to find out who he was. "And all the people saw him walking and praising God; and they knew him that he was he that sat at the red door of the temple" (v. 9, 10). And it is well said: they recognized him, because after what happened to him, it was possible not to recognize him. We usually use this expression about those whom we hardly recognize. Thus, it was necessary to believe that the name of Christ forgives sins, if it does such deeds as well. "And when the lame man who was healed did not depart from Peter and John, all the people ran to them in amazement into the porch called Solomon's" (v. 11). Out of benevolence and love for them, (the lame man) did not part from them, and perhaps even thanked and glorified them. "When Peter saw this, he said to the people" (v. 12). Again Peter both acts and preaches. Formerly it stirred up the Jews to hear the miracle of tongues of fire, but now it is this. And then Peter began his speech with their accusations, and now with their secret thought. Let us see how this sermon differs from that and what has in common with it. This one was in the house when no one had yet joined (the apostles) and when they had not yet done anything, and this one was amazed when everyone was amazed when the healed man stood beside him, when no one doubted, as at the time when they said, "They were drunk with sweet wine" (Acts 2:13). And then Peter spoke, being with all the apostles; and now with John alone: he is no longer afraid, and speaks more strongly.

Such is virtue: having received a beginning, it goes forward and does not stop anywhere. See, then, how (by Providence) it was arranged that the miracle took place at the temple, so that others would also become bold. It is not done in any secret place or secretly; but also not inside the church, where there were many people. Why, you say, did they believe this? Because the healed man himself announced the beneficence. And he, of course, would not lie and would not come to any strangers. Thus, the Apostles performed a miracle there either because that place was extensive, or because it was a separated place. And notice how it happened. They came for one reason, and do another. In the same way, Cornelius, fasting, prayed for one thing, but saw another. To this day they everywhere call Christ the Nazarene: "in the name of Jesus Christ of Nazareth," says (Peter), "arise and walk," because so far they have only taken care that they believe in Him. But let us not be tired of the beginning of the story, but on the contrary, if someone should stop after speaking of some great deed, let us repeat the beginning again. If we always do this, we will soon come to the end, we will soon stand on the top, because from diligence, as they say, diligence is born, and from laziness sloth. Whoever has done something small as he ought to have done has been prompted to take up a more important matter, and from there to go much further. And just as the fire, the more it envelops the wood, the stronger it becomes, so zeal, the more it arouses pious thoughts, the more it is armed against the rest of the kind of thought. Let me give you an example. In us, like thorns, there is perjury, lies, hypocrisy, deceit, deceit, backbiting, mockery, ridicule, shame, blasphemy; on the other hand, covetousness, robbery, injustice, slander, slander; then – evil lust, impurity, voluptuousness, fornication, adultery; and also envy, jealousy, anger, rage, rancor, vindictiveness, blasphemy, and a thousand similar vices. If we reform ourselves from the former, then we will be corrected not only from them, but through them – from those who follow them, because our soul acquires from this great strength to destroy them. For example, if one who often swears abandons this diabolical habit, then not only will this vice be corrected in him, but another kind of reverence will also appear. It seems to me that no one who does not swear will want to do any other evil easily, but will be ashamed of the virtue which he has already attained. As he who wears fine clothes is ashamed to wallow in the mud, so is he. And from this he will come to the point where he will not be angry, nor fight, nor scold. Thus, if only once a small good deed is done, then everything will already be done. Often, however, the opposite happens: having once done well, we fall back into our former vices through laziness, so that the correction itself becomes even impossible. For example, we have made it a law not to swear; for three or even four days we fulfilled it; but then some need arose, and we squandered all the profits we had collected. Then we fall into carelessness and despair, so that we don't even want to touch the same thing again. And this is natural. Whoever builds a building for himself and then sees that his structure has collapsed, begins to build again with less diligence. But even in this case one should not be careless, but on the contrary, one should again use all diligence.

3. So, let us assume the daily laws and begin with the easy ones for the time being. Let us cut off from our lips the frequent oath, let us bridle the tongue – let no one swear by God. It does not require expense, it does not require work, it does not require long training: it is enough to want it and everything is over, because it is a matter of habit. Yes, I beg and beseech you, let us make an effort to do so. Tell me, if I were to order (you) to contribute money, would not each of you be willing to bring it to the best of your ability? If you saw me in extreme danger, would you not even give up a part of your body if it were possible to take it away? And now I am in danger, and in great danger, so that if I were in prison, or received a thousand blows, or was in the mines, then I would not grieve any more. Stretch out a helping hand. Think how great is the danger when you cannot do even this extremely small work: I call it very small because of the work that it requires. What will I say then in response to the accusations? Why didn't he rebuke me? Why didn't you command it? Why did He not lay down the law? Why did He not restrain the disobedient? It will not be enough if I say: I exhorted. And it was necessary, it will be said to me, to use a stronger censure. After all, Eli also admonished, but God forbid you to compare you with his children! And he exhorted, and he said, "My children, the rumor that I hear is not good" about you (1 Samuel 2:24); and yet the Scripture further says that he did not admonish his sons (1 Samuel 3:13), and he says so because he did not admonish strictly and reproachfully. Is it not strange that in the Jewish synagogues the laws have such force, although everything is commanded by the one who teaches, and here we are in such disdain and contempt? I do not care for my own glory (my glory is your good life); but about your salvation. Every day we cry out, we cry out in your ears, and while no one listens, we do not show any severity. I am afraid that for this inappropriate and great leniency we will not be given an answer on the day of the next judgment. Therefore, with a loud and clear voice, I announce to everyone and beseech that those who are guilty of this crime and utter words that come from enmity (Matthew 5:37) – and this is the oath – do not cross the threshold of the church. But let the present month be assigned to you for correction. Don't tell me: necessity compels me, because they don't believe me. Leave the oaths pronounced out of habit for the time being. I know that many will laugh at us, but it is better for us to be ridiculed now than to cry then. And mad people will laugh; Indeed, tell me, who with a sound mind would laugh at the fact that the commandment is kept? If they do laugh, then such people will laugh not at us, but at Christ. Were you horrified by these words? I fully believe that. For if I had introduced this law, laughter would have applied to me; but if there is another Lawgiver, then the ridicule passes on to Him. At one time they spat on Christ, and struck Him on the cheek, and struck Him: so now He endures this, and there is nothing incongruous here. That is why hell is prepared, that is why it is an endless worm.

Here I am speaking again and testifying. Let whoever wants to laugh; Let those who want to mock: for this we are ordained, that we should be laughed at and mocked, and that we should endure everything. We are "as dung to the world, as dust," according to the words of Blessed Paul (1 Corinthians 4:13). If anyone does not wish to fulfill this command, then I hereby forbid such a person, as if by a kind of trumpet, to cross the threshold of the church, even if he be a superior, even if he himself wears a diadem. Either take this power away from me, or, if I remain with it, do not surround me with dangers. I cannot ascend this throne without doing (nothing) great. And if this is impossible, then it is better to stand at the bottom, because there is nothing worse than a boss who does not bring any benefit to his subordinates. Try again, I beseech you, and be attentive; or rather, let us try together, and then there will certainly be some benefit. Fast, pray to God, and together with you (let us pray) that He would destroy this destructive habit in us. It is a great thing to become teachers of the universe; It means a lot when they hear everywhere that no one swears in this city. If this happens, then you will receive a reward not only for your exploits, but also for your care for your brothers: you will become the same for the universe as I now am for you. Then, perhaps, others will be jealous of you, and you will truly be a lamp standing on a candlestick. And that's all, you say? No, this is not all, but it is the beginning of the rest (virtues). Whoever does not swear, willingly or unwillingly, out of shame or fear, will certainly come to other works of piety.

But many, you say, will not agree and retreat? But better is one who does the will of the Lord than thousands of lawless people (Sir. 16:3). That is why everything is overthrown, everything is in utter disorder, that we, as in spectacles, seek a multitude of people, and not a multitude of good people. Tell me, what benefit can a crowd of people bring you? Do you want to know that the people are made up of saints, and not a crowd of people? Bring out hundreds of thousands and one saints to war: let's see who will do more? Joshua went out to battle, and did all things alone; and thus the others were of no use. A crowd of people, beloved, when they do not do the will of God, does not differ in any way from those who do not exist at all. I pray and desire that the Church be adorned by a multitude of people, but by a multitude of good people: for this I would gladly allow myself to be torn to pieces. If this is not possible, then I wish that a few would be good. Do you not see that it is better to have one precious stone than thousands of small coins? Do you not see that it is better to have a healthy eye than to burden oneself with corpulence of body after losing it? Do you not see that it is better to have one healthy sheep than thousands of flaky sheep? Do you not see that it is better to have a few good children than many bad ones? Do you not see that in the kingdom there are few, and in hell many? What do I need from a multitude of people? What is the benefit? There is no benefit, but rather harm to others. For it is the same as if someone, having the opportunity to have either ten healthy or thousands of sick people, leads these thousands to those ten. The majority, when they do nothing good, will bring us nothing else but punishment there and disgrace here. For no one will say that we are many, but (everyone) will blame us for being useless. Thus (the Gentiles) always tell us, when they hear from us, that we are many: many of you, they say, but evil. Here again I forbid and proclaim to you with a loud voice: let no one consider this a joke. I will remove and not allow the naughty ones. And as long as I sit on this throne, I will not renounce any of his rights. If anyone overthrows me, I will be innocent. And as long as I am subject to responsibility, I cannot neglect it, not for my own punishment, but for your salvation, for I fervently desire your salvation. About this I am tormented and painful. But listen to me, so that both here and in the future (age) you may receive a great reward, and we (all) together may enjoy eternal blessings, according to the grace and love of mankind of the only-begotten Son of God, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 9

"And when Peter saw this, he said to the people, Men of Israel! Why are you amazed at this, or why do you look at us, as if by our own power or piety we had done that He walks?" (Acts 3:12).

1. There is more courage in the present speech (than in the previous one). This is not because (the apostle) was afraid before, but because those people – mockers and scoffers – would not have endured (such boldness). For this reason, beginning this speech, he immediately arouses their attention with a preface, saying: "Let this be known to you, and give heed to my words" (Acts 2:14). And here he does not need such preparation. These people were not careless; The miracle made them all attentive, which is why they were seized with fear and terror. For this reason the Apostle had no need to begin (here) with the same thing, but (he began) with something else, which most of all endeared him to himself, rejecting from himself the opinion which they had formed for themselves. For nothing is so useful and pleasing to the hearers as if the speaker not only does not say anything great about himself, but even destroys the thought of it. In this way (the apostles) glorified themselves more by despising glory and showing that this was not the work of man, but of God, and that they also, on an equal footing with others, should be amazed, and not be an object of wonder. Do you see how (Peter), being a stranger to ambition, rejects glory from himself? The ancients did the same. For example, Daniel said: "This mystery is not revealed to me, because I am wiser than all the living" (Dan. 2:30). And Joseph: "Is not the interpretation of God?" (Gen. 40:8) And David: "When a lion or a bear came," in the name of the Lord I tore them with my hands (1 Samuel 17:34,35). So now the Apostles: "Why do you look at us, as if by our own power or piety we had made him walk?" "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers," v. 13. See how often he turns to his ancestors, so that they do not think that he is introducing some new teaching: there he mentioned the patriarch David, and here – about Abraham and the other patriarchs. "He glorified his Son Jesus" (v. 13). Again (speaks) humbly, as in the preface. Then he dwells on their crime and clearly exposes what they have done, and does not cover it up as before. He does this in order to attract them better, because the more he showed that they were guilty, the more he achieved this. "He glorified," he says, "His Son Jesus, whom you betrayed, and whom you denied in the face of Pilate, when he thought to deliver Him." Two accusations: the fact that Pilate wanted to let go, and the fact that, when he willed, you did not want to. "But ye have denied the Holy and Righteous One, and asked to grant you a murderer, but you have killed the Author of life. This God raised up from the dead, of which we are witnesses" (v. 14, 15). It was as if He were saying: Instead of Him, you asked for a thief. I presented their act in the most terrible form. Since they were already in his power, he smites them greatly. "The chief," he says, "of life." In this way he prepares faith in the resurrection. "This God raised up from the dead." Lest someone say, 'Whence can this be seen?' – for this purpose he no longer refers to the prophets, but to himself, because he already deserved faith. Formerly, having said that (Christ) had risen, he brought David as a witness, and now, having also said, he (referred to) the face of the apostles: "To what," he says, "we are witnesses." "And because of faith in his name, his name strengthened this one whom you see and know, and the faith that is from him has granted him this healing before you all" (v. 16). Trying to prove this event, he immediately mentions the miracle: "before all," he says, "by you." As he has greatly rebuked them, and has shown them that the Crucified One has risen, he again softens his speech, giving them an opportunity to repent, and says, "But I know, brethren, that you, like your rulers, have done this in ignorance" (v. 17). "Through ignorance": this is one excuse; and another: "As also your rulers." That Joseph said to his brethren, "God has sent me before you" (Gen. 45:5), or rather that he himself had previously said briefly, "By certain counsel and foreknowledge of God, you have taken him who was betrayed" (Acts 2:23), he now says the same thing more extensively. "But God, as he foretold by the mouth of all his prophets that Christ should suffer, so he fulfilled" (v. 18). Having proved that this happened by the will of God, at the same time he already shows that this is not their business. And with the words, "as he foretold," he alludes to the words with which they reproached (Christ) at the cross, when they said, "Let him now come down from the cross, and let us believe in him; he trusted in God; let him deliver him now, if he is pleasing to him. For He said, I am the Son of God" (Matt. 27:43,42). Are these empty words, foolish? No, but it had to be, and the prophets are witnesses to it. Therefore He did not come down (from the cross) because of His weakness, but because of His power. Thus (the apostle) presents it as an excuse for the Jews, so that they also may receive (his words). "And so," he says, "and he did." Do you see how he attributes everything to God? "Repent, therefore," he says, "and be converted"; He does not say, "From your sins," but, "That your sins may be blotted out" (v. 19), by which he shows the same thing. Then he also speaks of profit: "Let the times of refreshment come from the presence of the Lord" (v. 20). By this he shows that they are miserable and depressed by many calamities. That is why he said this, knowing that this word is fully in accordance with the state of a person who suffers and seeks consolation.

2. И смотри, как он мало-помалу идет вперед. В первой речи он незаметно указал на воскресение и сидение на небе, а здесь ясно (говорит) и о Его пришествии. "И да пошлет Он предназначенного вам Иисуса Христа" (ст. 20). "Которого небо должно было принять", то есть, необходимо, "до времен совершения всего" (ст. 21). Почему не приходит теперь, – причина очевидна. "Что", говорит, "говорил Бог устами всех святых Своих пророков от века" (ст. 21). "Моисей сказал отцам: Господь Бог ваш воздвигнет вам из братьев ваших Пророка, как меня, слушайтесь Его во всем, что Он ни будет говорить вам" (ст. 22). Там упомянул о Давиде, а здесь о Моисее. "Всех", говорит, "что говорил Бог". Не говорит: "что говорил" Христос, но: "что говорил Бог", чтобы прикровенною речью лучше привлечь их мало-помалу к вере. Затем обращается к тому, что достоверно, и говорит: "Господь Бог ваш воздвигнет вам из братьев ваших Пророка, как меня, слушайтесь Его во всем, что Он ни будет говорить вам" (ст. 22). Далее (указывает) и великое наказание. "И будет", говорит, "что всякая душа, которая не послушает Пророка того, истребится из народа. И все пророки, от Самуила и после него, сколько их ни говорили, также предвозвестили дни сии" (ст. 23, 24). Здесь кстати сказал о погибели. Обращаясь (всегда) к пророкам, – когда говорит что-нибудь великое, – он представил (здесь) свидетельство, в котором содержится и то и другое. Так сказал и там: "доколе положу врагов Твоих в подножие ног Твоих" (Пс.109:1). И удивительно, что в одном месте (говорится) о том и другом – и о подчинении, и о преслушании, и о наказании. "Как", говорит, "меня". Итак, чего вы боитесь? "Вы сыны пророков" (ст. 25). Следовательно, вам они говорили и все было для вас. А так как, по своему преступлению, они считали себя отчужденными, – ведь не естественно думать, чтобы Тот, Кого они распяли, стал заботиться о них, как о своих, – то (апостол) показывает, что и то, и это согласно с пророчеством. "Вы", говорит, "сыны пророков и завета, который завещевал Бог отцам вашим, говоря Аврааму: и в семени твоем благословятся все племена земные" (ст. 25). "К вам первым", говорит, "Бог, воскресив Сына Своего Иисуса, послал Его благословить вас" (ст. 26). Значит, и к другим; но прежде – к вам, распявшим Его. "Благословить вас, отвращая каждого от злых дел ваших" (ст. 26). Но посмотрим тщательнее на то, что выше прочитано. Сначала (апостол) внушает, что не они сделали чудо, сказав: "что дивитесь"? А чтобы не дать возможности сомневаться в словах своих и чтобы сделать их более достоверными, – предупреждает суд этих людей. "На нас", говорит, "что смотрите, как будто бы мы своею силою или благочестием сделали то"? Если это беспокоит и смущает вас, то поймите, кто сделал это, и не ужасайтесь. И смотри, как всегда безбоязненно порицает их, когда прибегает к Богу и говорит, что все – от Него. Поэтому и выше говорил: "Мужа, засвидетельствованного вам" (Деян.2:22). И везде напоминает им об их злодеянии, чтобы и показать чудо, и подтвердить воскресение. А здесь присоединил и нечто другое. Не называет уже (Христа) Назореем, но – как? "Бог", говорит, "отцов наших, прославил Сына Своего Иисуса".

Заметь и скромность его: не обвинил их и не сказал тотчас: и ныне веруйте, – вот человек, сорок лет бывший хромым, встал о имени Иисуса Христа. Не сказал так, – потому что чрез это сделал бы их еще более упорными; но сначала хвалит их за то, что они дивились случившемуся. И опять дает им название от (имени) предка. И не говорит: Иисус исцелил хромого, – хотя, действительно, Он исцелил его. А чтобы не говорили: как это возможно, чтобы (Бог) прославлял законопреступника? – для этого напоминает им о суде пред Пилатом, показывая, что, если бы они захотели быть внимательными, то (узнали бы, что) Он – не законопреступник: иначе Пилат не пожелал бы освободить Его. И не сказал: когда тот хотел, но: "просили даровать вам человека убийцу", – т.е. вы просили отпустить того, кто убивал других, а Того, который оживотворяет убитых, – не захотели. А чтобы они еще не сказали: как теперь прославляет Его Тот, Кто тогда не помог Ему? – приводит пророков, свидетельствующих, что тому надлежало быть. Затем, чтобы они не подумали, что оправданием для них служит определение Божие, – прежде всего упрекает их. Да и то, что они отреклись (от Христа) пред лицом Пилата, когда тот хотел освободить Его, не было делом случайным. Вам невозможно отречься от этого, потому что вас обвиняет тот, кого вы испросили вместо Его. Таким образом и в этом было великое смотрение (Божие). Здесь (апостол) показывает их бесстыдство и наглость, так как язычник, который, притом, видел Его тогда лишь в первый раз, освобождал Его, хотя ничего великого о Нем не слышал; а они, воспитанные среди чудес, поступили напротив. А что он по справедливости решил освободить Его, а не по милости делал это, – послушай, что говорит он в другом месте: "есть же у вас обычай, чтобы я одного отпускал вам на Пасху; хотите ли, отпущу вам Царя Иудейского?" (Ин.18:39; Мф.27:15) "Но вы от Святого и Праведного отреклись". Не сказал: предали, но везде – "отреклись". И справедливо, потому что так и говорили они: "нет у нас царя, кроме кесаря" (Ин.19: 15). И не сказал: вы не просили невинного; не (сказал) только: "отреклись", но и – "убили". Пока они были в ослеплении, он не сказал им ничего такого; а когда души их были в особенности потрясены и когда они могли уже чувствовать, тогда поражает их с большою силою. Как мы людям пьяным не говорим ничего, а когда они отрезвятся и очнутся от опьянения, тогда укоряем их, так точно и Петр. Когда они могли понимать его слова, тогда уже он изощряет язык и исчисляет многие их преступления, именно, что они предали Того, Кого Бог прославил, что от Того, Которого Пилат освобождал, они отреклись пред лицом его, (Христу) предпочли разбойника.

3. Смотри опять, как прикровенно говорит об Его силе, показывая, что Он сам Себя воздвиг (из мертвых). Как в прежней проповеди говорил: "потому что ей невозможно было удержать Его" (Деян.2:24), так и здесь говорит: "Начальника жизни убили". Следовательно, не от другого лица Он получил жизнь. Как начальником злобы должен быть тот, кто родил злобу, а начальником человекоубийства – тот, кто первый ввел последнее, так точно и начальник жизни – Тот, Кто имеет жизнь от самого Себя. "Сего", говорит, "Бог воскресил".

Сказав это, присовокупил: "и ради веры во имя Его, имя Его укрепило сего, которого вы видите и знаете, и вера, которая от Него, даровала ему исцеление". Но, если все сделала вера в Него, потому что (хромой) уверовал в Него, то отчего (апостол) не сказал: именем, но: "во имя"? Оттого, что еще не осмеливались сказать: вера в Него. А чтобы выражение: "и ради веры" не было унизительно, он присоединил: "и ради веры во имя Его". И сначала сказав это, он затем говорит: "и вера, которая от Него, даровала ему исцеление". Смотри, как он показывает, что и те слова сказал по снисхождению к ним. Действительно, чье имя воздвигло хромого, ничем не отличного от мертвого, Тот не имел нужды в другом для своего воскресения. Заметь, как везде указывает на их свидетельство. Так выше говорил: "как и сами знаете"; и: "среди вас" (Деян.2:22); и опять: "которого вы видите и знаете, сие перед всеми вами" (3:16). Хотя они не знали, что (хромой) стоит здрав о имени Христа, но знали то, что он был хром. Да и сами сделавшие это исповедовали, что он укрепился не их силою, но Христовою. А если бы это было не так и если бы они не были действительно уверены в том, что (Христос) воскрес, то не захотели бы славу мертвого поставить выше своей, и особенно тогда, когда иудеи смотрели на них (как на виновников чуда). Затем апостол тотчас успокоил устрашенные их души, назвав их братьями и сказав: "мужи братия!" Там он ничего не говорил о себе, но только о Христе: "твердо знай, весь дом Израилев" (Деян.2:36); здесь же предлагает и увещание. Там ожидал, что иудеи скажут, а здесь, когда уже так многое (апостолы) сделали, – знал, что они были способнее к принятию слов его. Без сомнения, и то, что сказано выше, происходило не от неведения. Ведь они просили о разбойнике, не приняли Того, Кого (Пилат) решил освободить, захотели даже убить Его: какое же тут неведение? Но, несмотря на все это, он дает им возможность отречься и раскаяться в том, что они сделали, даже представляет за них и благовидное оправдание и говорит: что вы убили невинного, это вы знали, а что (убили) Начальника жизни, – этого, может быть, не знали. И таким образом не их только оправдывает от преступлений, но и главных виновников зла. А если бы он обратил речь в обвинение, он сделал бы их более упорными. Ведь когда обвиняют кого-нибудь, совершившего что-либо ужасное, то он, пытаясь оправдываться, становится упрямее. И не говорит уже: вы распяли, убили, но: "сделали", чем ведет их к прощению. Если те (сделали) по неведению, то тем более эти; если тем прощается, то гораздо скорее этим. Но удивительно, что он, сказав и выше, и здесь, – там: "по определенному совету и предведению", а здесь: "предназначенного вам Иисуса Христа", – нигде не приводит свидетельства, потому что каждое из последних вместе с сильными обвинениями возвещает и о наказании преступников. "Ему", сказано, "назначали гроб со злодеями, но Он погребен у богатого" (Ис.53:9). И опять: "как", говорит, "предвозвестил устами всех Своих пророков пострадать Христу, так и исполнил". Этим показывает важность определения, так как все говорили это, а не один только. Значит, хотя это сделано по неведению, но совершилось не против воли Божией.

Смотри, какова премудрость Божия, когда и злодеяния других направляет к тому, чему следует быть! "Исполнил". Чтобы не подумали, что еще остается что-нибудь, он присовокупил это (слово), показывая, что совершилось все, что (Христу) надлежало претерпеть. Но не подумайте, что вам для оправдания достаточно того, что об этом сказали пророки, и что вы сделали это по неведению. Впрочем, он говорит не так, а с большею кротостью: "итак покайтесь". Для чего? – "чтобы загладились грехи ваши". Не говорю о том, на что вы дерзнули при кресте, – то было, может быть, по неведению; но – да очистятся другие ваши грехи. Потом прибавляет: "да придут времена отрады". Здесь прикровенно беседует о воскресении, так как то, поистине, времена отрады, которых желал и Павел, когда говорил: "ибо мы, находясь в этой хижине, воздыхаем под бременем" (2Кор.5:4). Затем, показывая, что Христос – виновник времен отрады, говорит: "и да пошлет Он предназначенного вам Иисуса Христа". Не сказал: загладится грех ваш, но: "грехи", намекая и на тот (грех). "И да пошлет". Сказав это, он не говорит, откуда (пошлет), но только прибавляет: "Которого небо должно было принять". Еще только "принять". Отчего же он не сказал: которого небо приняло? Это потому, что он, беседуя, сказал как бы о временах древних: так, говорит, было определено, так было положено. О вечном же бытии Его еще не говорит, но останавливается на домостроительстве нашего спасения и говорит: "Моисей сказал отцам: Господь Бог ваш воздвигнет вам из братьев ваших Пророка". Таким образом сначала сказал: "до времен совершения всего, что говорил Бог устами всех святых Своих пророков от века", – и затем, наконец, вводит самого Христа. Ведь, если Он многое предсказал и Его надобно слушать, то не погрешит тот, кто скажет, что это сказали пророки.