1. Cornelius was not a Jew and did not live according to the law (of the Jews), but already followed our way of life. Consider the two believers, who were both dignitaries, the eunuch from Gaza and this one, and how great was (God's) care for them. But do not think that this is for their rank. No, not for that – let it not be! – but for piety. For this reason it was noted about the rank, so that their piety would be more evident. When someone is like this in the midst of wealth and power, it is more worthy of wonder. Great praise to the former, that he undertook such a journey, that on the way, when the time was not favorable, he engaged in reading, that he sat in a chariot and invited Philip to him, and for very many other things; great (praise) and to the last, that he did alms and prayers, and was pious in such a commanding position. Therefore, it is natural (the writer) to mention the office of this man, lest anyone should say that the narrative of the Scriptures is not accurate. "From the regiment," he says, "called the Italian." "He who is godly and fears God with all his household." He says this so that you do not think that what happened to him was done for the sake of (his) rank. When it was necessary to convert Paul, it was not an angel who appeared, but the Lord Himself; and he sent him, not to any of the twelve, but to Ananias. And here, on the contrary, he sends the supreme (apostle), like Philip to the eunuch, condescending to their weakness and teaching how to deal with such (people). And Christ Himself often comes to those who suffer grievously and cannot approach (Him). Notice, I beseech you, here also a new praise of almsgiving, as there (in the legend) of Tabitha. "He who is godly and fears God with all his household" (v. 2). Let those of us who do not care about the household hear this. He also took care of the soldiers and "did much alms to the people." In this way, both his concepts and his life were arranged. "He saw in a vision about the ninth hour of the day an angel of God, who came to him and said to him, 'Cornelius!'" (v. 3). Why does he see an angel? This is for the assurance of Peter, or better yet, not of him, but of the rest of the weakest. "About the ninth hour of the day," when he was free from cares and not occupied with business, and meanwhile (gave himself up) to prayer and contrition. "And he looked at him, and was afraid, and said," v. 4. See: the angel does not immediately say what he said, but first dispels fear and lifts up the thoughts of Cornelius to grief. The vision produced (in him) fear, but the fear is moderate, only to make him attentive. Then the words (of the angel) dispelled this fear, or rather, the praise contained in them softened the unpleasant (feeling) of fear. Listen to the words themselves. "Thy prayers and thy alms have come to remembrance before God. Therefore send men to Joppa, and call for Simon, who is called Peter" (v. 4, 5). In order that they should not come to another, for this purpose he indicates not only the nickname, but also the place of residence of this man. "He is a guest of a certain Simon the tanner, whose house is by the sea" (v. 6). Have you seen how the apostles, loving solitude and silence, sought remote places in cities? But what if it happened to be another Simon and also a tanner? For this another sign was given – residence near the sea; but it was impossible to coincide with the three (attributes) together. He did not say (the angel) why (to send), so as not to embarrass Cornelius, but, having aroused in him a desire and desire to hear (Peter), he left him. "When the angel that spoke to Cornelius had departed, he called two of his servants, and a godly soldier of those who were with him, and having told them all things, sent them to Joppa" (v. 7, 8). Do you see that it is not in vain that (the writer) says this, but in order to show that those who served under Cornelius were the same (like him)? "And having told them all things." See how proud he is. He did not say, "Call Peter to me; but he told everything in order to convince him that he was so prudent! He did not want to summon him by his own authority; That is why he says: this man was so meek, although he could not imagine anything lofty about the man who lived with the tanner! "On the morrow, as they were going and approaching the city, Peter, about the sixth hour, went up to the top of the house to pray" (v. 9). See how the Spirit puts the times together, and arranges that it didn't happen sooner or later. "About the sixth hour Peter went up to the top of the house to pray," i.e., in solitude and silence, in a heavenly place. "And he felt hungry, and wanted to eat. And while they were being prepared, he was in a frenzy, and saw heaven opened" (v. 10, 11). What is "frenzy"? A spiritual vision occurred in him, he says; the soul, so to speak, has renounced the body. "And he saw the heavens opened, and a certain vessel descending to it, as it were a great cloth, tied at the four corners and lowered to the earth; in it were all four-legged earthly creatures, beasts, reptiles, and birds of the air. And a voice came to him, saying, Arise, Peter, kill and eat. But Peter said, "No, Lord, I have never eaten anything filthy or unclean." Then another time a voice came to him: "What God has cleansed, do not consider unclean." It was three times; and the vessel went up again into heaven" (vv. 11-16).

2. What does it mean? This vision means the entire universe. Cornelius was uncircumcised and had nothing to do with the Jews. Therefore, considering that everyone will accuse him as a transgressor (of the law) – and this meant a great deal to them – (Peter) is necessarily disposed to say, "I never ate," without arousing such a fear in himself. – but, as I said, being disposed by the Spirit to have for him as an excuse against the accusers, that which he even reproached; and they were very concerned about the observance of the law. He was sent to the Gentiles. Therefore, as I said above, this is done so that the Jews do not accuse him. And so that it would not seem like some kind of phantom, he said: "No, Lord, I have never eaten anything filthy or unclean. Then another time a voice came to him: "What God has cleansed, do not consider unclean." This seems to be said to him, but it all refers to the Jews. If the teacher receives such a suggestion, then how much more so are they. Thus, the shroud is the earth; the animals in it were pagans; the words: "kill and eat" – which should be addressed to them also; and the threefold repetition signifies baptism. "No, Lord, I've never eaten anything filthy or unclean." Why, it will be said, did he object? Lest anyone say that God tempted him, like Abraham when He commanded him to sacrifice his son, or Philip when Christ asked him, "How many loaves of bread do you have?" (Mark 6:38), not in order to find out, but by tempting him (John 6:5). Moreover, in the law Moses separately indicated the clean and the unclean (animals), both terrestrial and sea. But he, however, did not understand this. "And when Peter was perplexed in himself what the vision which he had seen would mean, behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' (vv. 17, 18). When Peter was amazed in himself and perplexed, those men come and resolve the perplexity in due time; so also Joseph (God) first allows him to be troubled, and then sends an archangel (Matt. 1:20). The soul, which was previously perplexed, easily accepts the resolution (of perplexity). Thus his perplexity did not last long, and did not begin before, but about the time of dinner. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them" (vv. 19, 20). This again serves to justify Peter before his disciples, so that they would understand that he also doubted and was then taught not to doubt at all. "For I," he says, "sent them." See what the power of the Spirit is. What God does is called the work of the Spirit. Not so (saith) the angel; but having said beforehand, "Thy prayers and thy alms," then he says, "Have come," to show that He has been sent from above. But the Spirit, as a sovereign one, (says): "I have sent them." "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek; What business did you come for? And they said, Cornelius the centurion, a virtuous man, and God-fearing, and approved by all the people of Judah, hath received from the holy angel a command to call thee into his house, and to hear thy words" (vv. 20-22). They praise (Cornelius) to assure him that an angel appeared to him. And having summoned them, establish them (v. 23). Do you see with whom (the conversion) of the Gentiles begins? From a pious man, who has appeared worthy of it by deeds. If, however, the Jews are offended, what would they not say if it were otherwise? "Then Peter invited them, and entertained them." Look, what confidence there is in him! In order that they may not suffer anything unpleasant, he invites them to his place, and then without any fear he eats with them. "And the next day he arose, and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea" (v. 23, 24). There was a famous man (Cornelius) and lived in a famous city. Wherefore all these things happen to him, and from Judea begins the work (of the conversion of the Gentiles); but the vision came to him not when he slept, but when he was awake, during the day, about the ninth hour: so awake did he behave! But let us turn to the above. "The angel answered him, Thy prayers and thy alms have come as a memorial before God." From this it is evident that when the angel called him, then he saw him, so that if he had not named him, he would not have seen it, so he was absorbed in the work he was engaged in! "And call upon Simon, who is called Peter." He only revealed that he would invite Peter to a good deed; but for what good, he has not yet (revealed). In the same way, Peter does not express everything. Everywhere (their) utterances are only partially (clear) in order to arouse the attention of the hearers. In the same way, Philip (the angel) only sends into the wilderness. "About six o'clock Peter went up to the top of the house to pray. He went into a frenzy and saw the sky open and a certain vessel descending to it, like a large cloth tied at the four corners and lowered to the ground." Note that even hunger did not compel him to approach the shroud. And so that he would not remain any longer perplexed, he heard a voice saying: "Get up, Peter, kill and eat." Perhaps he was on his knees when he beheld the vision, and it seems to me that he saw it for (the success of) preaching (the Gospel). And that this event was divine is evident from the fact that (Peter) saw the vessel descending from above, and that he, the apostle, was in a frenzy. Likewise, the fact that a voice was heard from there, that it was repeated three times, that the heavens were opened, that (the vessel) was lowered from there and taken there again, is a great proof of the divinity of this event.

3. What is the purpose of such an event? For the succeeding generations, to whom it was to be told; and he himself (Peter) heard (the commandment): "Go not into the way of the Gentiles" (Matt. 10:5). Don't be surprised at this. If Paul considered circumcision and sacrifices necessary, how much more did they seem necessary at the beginning of the sermon, when (among the believers) there were still the weakest. "Behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' As before a poor house, they inquired below (before its gates), and did not inquire of their neighbors. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them." See that he did not say, "For this reason the vision appeared to you," but, "I sent them," suggesting that this is how one should obey (God), without asking the reasons. For perfect conviction, it is enough to hear from Him: do this, say that, and demand nothing more. "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek." Why did he not immediately receive them, but asked? He saw soldiers in the visitors: therefore he did not simply ask, but first identified himself, and then learned the reason for his arrival, so that it would not be thought that he asked because he wished to hide. He asks in order that, if they demand, he should immediately go with them; if not, then take them to yourself. And why do they say, "Call thee into their house"? For so commanded them (Cornelius); or perhaps they, apologizing for him, say as it were: do not condemn (him) in the least, because he did not send it out of disdain, but so he was commanded. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). And so it should be; it would be unjust not to gather relatives and friends; and on the other hand, being present here, they could listen to him (Peter) more.

Have you seen the power of almsgiving, both from the previous conversation and from the present one? There she delivered from temporal death, here from eternal death, and opened the gates of heaven. See how much was done to make Cornelius believe: the angel was sent, the Spirit worked, the chief of the apostles was called, such a vision was manifested, and nothing was left at all. How many centurions, commanders of thousands, and kings were there, and not one of them was worthy of what he was? Listen, all you who belong to the army, who are before the kings. He was "godly," says (the writer), and "fearing God," and what is more, he was so "with all his household." He was so devoted and well-disposed to this that he not only behaved well, but also directed his household in the same way. Not like us, who do everything to make the servants fear us, but nothing to make them godly. But he did not fear God with all his household, being as it were a common father not only to all who were with him, but also to the soldiers who were under his power. Listen to what else they say, for it is not in vain that they add, "Approved by all the people of Judah," but that no one should say, "What is the matter, if he was uncircumcised?" And they, they say, bear witness to him. or rather, so great is the power of this virtue when it comes from pure treasuries! As that which comes from the unrighteous is like a fountain that pours out impurities, so that which comes from the righteous is like a clear and pure stream in the garden, pleasant to look at, delightful to the taste, and refreshing and cool at noon. Such is almsgiving! At this spring grow not poplars, pines, or cypresses, but other, much better than these great plants: the love of God, praise from men, glory before God, favor from all, blotting out of sins, great boldness, contempt for wealth, mercy, which nourishes the tree of love. Usually, nothing nourishes love so much as almsgiving. It spreads its branches in height. It is a better source than paradise, not dividing into four "rivers" (Gen. 2:10), but reaching to heaven. It pours out that "water springing up into eternal life" (John 4:14); Death, touching it, vanishes like a spark in a fountain: thus, wherever it flows, it produces great blessings! It quenches that river of fire like a spark; it destroys that worm like nothing; whoever has it will not know the gnashing of teeth (Matt. 25:30). From its water, if even a drop falls on the bonds, it breaks them; and if it falls in the furnace, it completely extinguishes them.

4. Just as the fountain of paradise is not such as to pour out streams and then to dry up, in which case it would not be a fountain either, but flows constantly, so let ours always pour out very abundant streams, especially for those in need of alms, so that it may remain a fountain. This brings joy to the receiver; this is almsgiving, when a stream pours out not only abundantly, but also constantly. If you want God's mercy to rain on you as if from a spring, then you also have a spring in your place. Nothing can compare to it. If you open this fountain, the fountain of God will be opened in such a way that it will surpass every abyss. God expects from us only an excuse to pour out good things from His treasuries. When (who) spends, when he endures, then he becomes rich, then he abounds. Great is the source of this source; Its stream is pure and transparent. If you do not block it, then you will not (block) that (the source of God). Thou shalt not plant any barren tree near it, lest it consume its moisture. Do you have an estate? Do not plant poplars there; such is luxury: it destroys many things, but it does not bring anything, but (only) destroys the fruit. Do not plant pine, linden, or the like, which require much, but are of no use: such is luxury in clothing, only pleasant to look at, but useless for nothing. Grow vines, plant all kinds of fruitful trees that you will, in the hands of the poor. There is nothing more fruitful than this land. Although the capacity of the hand is not great, the tree planted here reaches to the very sky and stands firm. This is what it means to plant. And what is planted on the earth, if not now, then in a hundred years, will perish. Why then do you plant trees that you will not use, and before you use them, death will come and snatch you away? And this tree, when you die, will bear fruit for you. If you plant, do not plant it in an insatiable womb, so that the fruit will not be cast out; but plant it in the womb of the hungry, that the fruit may reach heaven. Comfort the suffering soul of the poor, so that your weary one may not grieve. Do you not see how trees that are watered excessively rot from the roots, and those that are watered moderately grow? In the same way, do not overwater your belly, lest the root of this tree rot; Give water (belly) that thirsts that it may bear fruit. That which is watered in moderation does not rot from the sun, but immoderately (watered) rots: such is the natural action of the sun. Immoderation is evil everywhere. Therefore, let us abstain from it, so that we too may receive what we ask for. The springs, they say, originate in very high places. Let us also become exalted in soul, and immediately alms will flow (from us). It is impossible for an exalted soul not to be merciful, and for a merciful soul not to be exalted. Therefore, whoever despises possessions is above "the root of all evil" (1 Timothy 6:10). The springs are mostly in deserts; and we will bring the soul out of (worldly) vanity, and alms will flow from us. The more the springs are purified, the more abundant they become; so the more we give, the more good things will grow. He who has a source is a stranger to fear; so we, too, if we have a source – almsgiving, let us not be afraid. For drinking, for irrigation, and for the construction of buildings – this spring is useful to us for everything. There is nothing better than such drinking: it does not produce intoxication. It is better to have such a source than sources that deliver gold. The soul that bears this gold is better than any gold-bearing land. It accompanies us not to this kingdom, but to the heavenly. This gold serves as an adornment of the Church of God. From this gold is prepared the sword of the Spirit (Ephesians 6:17), the sword with which the serpent is cut. From this spring come the precious stones that adorn the head of the King (Rev. 4:3). Let us not despise such riches, but let us give alms generously, so that we may be worthy of the mercy of God, according to the grace and mercies of His Only-begotten Son, to whom be all glory, honor and dominion, with the Holy Spirit, forever and ever. Amen.

CONVERSATION 23

"Then Peter invited them and treated them. And the next day he arose and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea. And Cornelius waited for them, calling together his relatives and close friends" (Acts 10:23,24).

1. After entertaining the men (sent by Cornelius), (Peter) goes with them; and it is good: at first he receives them with love, as if they were weary from the journey, and disposes them to himself, and only then goes with them. "And the next day he arose, and went with them, and some of the brethren" (v. 23). Not only he, but others go with him; and this with such foresight, so that later there would be witnesses when Peter would need to justify himself. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). Such is the attribute of a friend, such is the attribute of a pious (man), in order to make intimate friends partakers of such blessings. Naturally, he summons those whom he has always trusted, especially discussing such subjects as were still superfluous to talk about with others. It seems to me that both friends and relatives were edified by him. "As Peter entered, Cornelius met him, and bowed down, falling down at his feet. And Peter lifted him up, saying, Arise; I am also a man" (v. 25, 26). In doing this, (Cornelius) shows his humility, teaches others, gives thanks to God, and shows that, although he received the command, he nevertheless had great piety in himself. What about Peter? "Arise; I'm a human too." Do you see how he first of all teaches them not to think too much about themselves? "And while he was conversing with him, he went into the house, and found many gathered together. And he said to them, "You know that it is forbidden for a Jew to associate or to associate with a foreigner" (v. 27, 28). Look: immediately he begins to talk about God's love for mankind, and shows that He has granted them great blessings. But here it is surprising not only that he talks about such subjects, but also the way in which he speaks about lofty subjects and at the same time observes humility. He did not say, "We, men who do not deign to communicate with anyone, have come to you; But what? "You know." God, he says, has forbidden (us) to enter into fellowship or to deal with a foreigner. Then, in order not to show partiality for him, he continues: "But God has revealed to me that I should not consider any man unclean or unclean" (v. 28). He adds this, so that it may not be thought that he flatters him. "Therefore I was called, and came without questioning" (v. 29). Lest it be thought that although the deed was unlawful, he obeyed because (Cornelius) was the ruler, and that everything should be ascribed to God, he says that it is not permissible not only to "communicate," but even "to draw near." "Therefore I ask, For what work have you called me?" (v. 29)? He doesn't ask because he doesn't know. Peter knew everything from the vision, and heard everything from the soldiers; but he wants them first to confess and predispose themselves to faith. What about Cornelius? He did not say, 'Did not the soldiers say to you?' But see how meekly and humbly he says: "On the fourth day I fasted until this hour, and at the ninth hour I prayed in my house, and behold, a man stood before me in a bright garment, and said, Cornelius! thy prayer is heard, and thy alms are remembered before God" (vv. 30, 31). "And at the ninth hour," he said, "he prayed." What does that mean? It seems to me that he had appointed hours for pious studies, and moreover on certain days. Wherefore he said, "Of the fourth day." See how important prayer is! When he has given himself up to a pious occupation, then an angel appears to him. It was the first day; when the messengers had departed, another; when they returned, another one; and on the fourth (Peter) arrived, so that this was the second day on which (Cornelius) gave himself up to prayer. "A man stood before me in bright clothes." He does not call him an angel: he is so alien to pride! "And he saith, Cornelius! thy prayer has been heard, and thy alms have been remembered before God. Therefore go to Joppa, and call for Simon, who is called Peter; he is a guest in the house of Simon the tanner by the sea; He will come and tell you. Immediately I sent to you, and you did well to come. Now we all stand before God, to hear all that God has commanded you" (vv. 31-33). For this reason (Peter) said: "For what work have you called me?" (Cornelius) would utter all these words. "Peter opened his mouth, and said, Verily I know that God is no respecter of persons, but in every nation he that feareth him, and doeth righteousness, is acceptable unto him" (vv. 34, 35), i.e., whether he be uncircumcised or circumcised. Paul expresses the same when he says: "There is no respect of persons with God" (Rom. 2:11). "Now we all," he says, "stand before God." Look, what faith, what piety! He understood that Peter was not speaking a human doctrine when he said, "God has revealed it to me." Therefore he says: "Now we all stand before God, to hear all that God commands you." How? Is it possible that he who belongs to the Persians is "pleasing" to Him? If he is worthy, he will be "pleasant" in such a way that he will be worthy of faith. Therefore He did not despise the eunuch from Ethiopia. But what, it will be said, is to be thought of people who fear God and yet are left in contempt? No; no one who fears God is left in contempt. None of these (people) can be, can never be despised. "But in every nation," he says, "he that feareth him, and doeth righteousness, is acceptable unto him." He calls every virtue righteousness.

2. Do you see how He inspires humility with the words: "In every nation he who fears Him and does righteousness is acceptable to Him"? As if he were saying: He rejects no one, He accepts all believers. Then, so that they would not count themselves among the outcasts, he continues: "He sent a word to the children of Israel, preaching the gospel of peace through Jesus Christ; This is the Lord of all" (v. 36). He says this for those present in order to convince them also. For this reason he disposed Cornelius to offer a story. "The Word," he says, "He sent to the children of Israel." Look, first he gives them the precedence, and then he brings them as witnesses, and says, "You know what happened in all Judea, beginning with Galilee, after the baptism preached by John" (v. 37). That this is so is confirmed by the following: "As God anointed Jesus of Nazareth with the Holy Spirit and power" (v. 38). He did not say, "You know Jesus," because they did not yet know Him, but he sets forth His deeds: "And He went about doing good and healing all who were possessed by the devil." He points here to the many ailments and bodily sufferings inflicted by the devil. "For God was with him" (v. 38). Again he expresses himself humbly; Not simply, I think, but in relation to human concepts. "And we are witnesses of all that he has done in the land of Judah, and in Jerusalem." And you, he says, and we (witnesses). "And that at last they slew him, hanging him on a tree" (v. 39). Here he speaks of the suffering (of Christ). "This God raised up on the third day, and gave him to appear, not to all the people, but to witnesses who were chosen by God, to us who ate and drank with him, after he had risen from the dead" (vv. 40, 41). This is the greatest evidence of the resurrection. "And he commanded us to preach unto men, and to bear witness, that he is the appointed judge of God of the living and the dead" (v. 42). And this greatly contributes to the fact that they are reliable (witnesses). But he also gives (another) testimony, the following: "Of Him all the prophets bear witness, that whosoever believeth in Him shall receive forgiveness of sins in His name" (v. 43). This is a prediction of future subsequent events; To confirm it, he timely brings prophets as witnesses. But let us turn to what has been said above about Cornelius. "Send," says (the writer), "men to Joppa, and call for Simon, who is called Peter." He believed that he would certainly come; That's why I sent it. "He will come and tell you." About what? As we talk, I think about what has been said above. "And he bowed down, falling at his feet." See how (his) word is always foreign to flattery and full of humility. Through this the eunuch also showed himself worthy; he invited Philip to go up and mount the chariot, although he did not know who he was, except after explaining the prophecy. And this one even fell at his feet. Did you see how he was a stranger to pride? See how Peter shows the divinity of his coming when he says, "You know that it is forbidden to the Jews." Why did he not immediately speak about the shroud? Because he was not vain at all. He says that he was sent from God, but how, not yet; and when the need arose, then he spoke. "Ye know that it is forbidden for a Jew to associate or to associate with a foreigner." He was so far from vanity! "You know." In saying this, he also refers to their knowledge. What about Cornelius? "Now we all stand before God," he says, "to hear all that God commands you." He did not say, "before man," but, "before God," showing that this is how the servants of God should hear. Have you seen his lofty soul? Did you see how worthy he was of all this? "Peter opened his mouth, and said, Verily I know that God is no respecter of persons." He also said this for the Jews present, in his own justification. Since he was to speak to them, he presented in advance, as it were, a justification. What then? Was (God) a respecter of persons before this? Let it not be! He was the same before. "In every nation," he says, "he that feareth him, and doeth righteousness, is acceptable unto him." About this Paul also writes thus: "For when the Gentiles, who have no law, by nature do what is lawful" (Romans 2:14). Here (Peter) teaches both doctrine and rules of life. If (God) did not despise the Magi, and the Ethiopian, and the robber, and the harlot, then surely He will not despise those who do righteousness and desire (to believe). Why are there people who are kind and meek, and yet do not want to believe? So you yourself said the reason: because they don't want to. On the other hand, he does not call good one who is meek, but "who does righteousness," i.e., one who is pleasing (to God) in all things, which a person is when he has the proper fear of God; only God knows this. See how "pleasant" this one was. As soon as he heard, he obeyed. And now, you say, would everyone, whoever it was, obey if an angel appeared? But the present sign is much greater than those, and yet many do not believe. Then (Peter) begins his teaching, observing the dignity of the Jews. "He sent a word unto the children of Israel, preaching the gospel of peace through Jesus Christ; This is the Lord of all." First, he speaks of His dominion, and in a very exalted way, as it should have been, because He had before Him a soul that had already become lofty and with fervor accepted all that He said. Then, in order to show how He is "Lord of all," He adds the words: "He sent the gospel," that is, calling for good, and not proclaiming judgment.

3. Здесь он показывает, что (Христос) был послан от Бога прежде к иудеям. Затем доказывает это тем, что Он совершил во всей Иудее, и говорит: "вы знаете происходившее по всей Иудее", и, к удивлению, "начиная от Галилеи, после крещения, проповеданного Иоанном". Сначала сказал об Его делах, а потом решается сказать об Его отечестве: "Иисуса из Назарета". Он знал, что это отечество служило соблазном. "Как Бог Духом Святым и силою помазал". Затем снова (приводит) доказательство; чтобы кто не сказал: откуда это видно? – присовокупляет слова: "и Он ходил, благотворя и исцеляя всех, обладаемых диаволом". Вместе с добрыми делами, которые Он совершил, показывает, что велика была и сила Его; она должна быть могущественна и велика, если побеждает диавола. Приводит и причину: "потому что Бог был с Ним". Потому и иудеи говорили так: "мы знаем, что Ты учитель, пришедший от Бога; ибо таких чудес, какие Ты творишь, никто не может творить, если не будет с ним Бог" (Ин.3:2). Потом, когда доказал, что Он был послан от Бога, тогда уже и говорит, что Он был умерщвлен, чтобы ты не подумал (о Нем) чего-либо недостойного. Видишь ли как они никогда не скрывали о кресте, но, между прочим, упоминали и об образе (распятия)? "Его убили", говорит, "повесив на древе". "И дал Ему являться не всему народу, но свидетелям, предъизбранным от Бога, нам". Хотя Он сам избрал их, но и это (Петр) приписывает Богу. "Предъизбранным", говорит. Смотри, чем он доказывает воскресение – ядением. Почему же, по воскресении, (Христос) не совершил никакого знамения, а ел и пил? Потому, что воскресение и само по себе было великим знамением; а для доказательства (подлинности) его ничто не может быть больше того, что Он ел и пил. "Мы свидетели всего", говорит. Здесь он внушает и страх, чтобы они не могли оправдываться неведением. И не сказал, что Он есть Сын Божий, но, – что особенно могло устрашить их, – "Он есть определенный от Бога Судия живых и мертвых". Затем (приводит) сильное доказательство от пророков, потому что они были в великой славе. "О Нем все пророки свидетельствуют". Внушив страх, представляет потом прощение (грехов), говоря не от себя, но от лица пророков. Страшное (говорит) от себя, а приятное – от лица пророков. Вы, которые получили это прощение, которые удостоились веры, постарайтесь, умоляю вас, познавши величие дара, не оскорбить Благодетеля. Не для того мы получили прощение, чтобы сделаться худшими, но чтоб быть гораздо лучшими и совершеннейшими.

Итак, пусть никто не говорит, будто Бог есть виновник наших грехов, потому что не подверг нас наказанию и мучению. Скажи мне: если бы какой начальник, имея в руках своих убийцу, отпустил его, то может ли он считаться виновником последующих убийств? Нисколько. Как же мы сами, дерзая нечестивыми устами своими оскорблять Бога, не боимся и не трепещем? И чего не скажут? Чего не произнесут? Он сам, говорят, попустил им; надлежало наказать их, если они достойны того, не раздавать им почестей, венцов и преимуществ, а подвергнуть наказанию и мучению. Не делая с ними ничего такого, но вместо того удостаивая их почестей, Он и делает их такими. Нет, прошу и умоляю, пусть никто не произносит о нас такого отзыва. Лучше тысячи раз быть зарыту в земле, нежели допустить, чтобы о Боге говорили так из-за нас. Иудеи говорили Ему: "Разрушающий храм и в три дня Созидающий! спаси Себя Самого"; и еще: "если Ты Сын Божий, сойди с креста" (Мф.27:40). Но то богохульнее этого. Итак, чтобы из-за нас не могли называть Его виновником зла и чтобы за это самое богохульство нам не подпасть наказанию, – так как "ради вас", говорит Он, "имя Божие хулится у язычников" (Рим.2:24). – Постараемся, чтобы говорили противное, проводя жизнь достойно Призывающего и приступая к крещению сыноположения. Поистине велика сила крещения; оно совершенно изменяет сподобившихся этого дара, и люди чрез него перестают быть теми же людьми. Пусть же и эллин уверует, что велика сила Духа, потому что она преобразовала, потому что пересоздала. Зачем ты ожидаешь последнего издыхания, как беглый раб, как злодей, как будто не обязанный жить для Бога? Зачем ведешь себя по отношению к Нему, как бы к какому жестокому и бесчеловечному властителю? Что может быть холоднее, что жалчее принимающих крещение в такое время? Бог сделал тебя другом и удостоил всех благ, чтобы и ты с своей стороны явил дела друга. Скажи мне: если бы ты причинил кому-либо великие обиды и оскорбления, и после множества сделанных ему неприятностей впал в руки обиженного, а он вместо того почтил бы тебя, сделал бы соучастником всех своих (благ), за сами обиды, нанесенные ему, увенчал бы тебя между друзьями своими и сказал бы, что считает тебя за родного сына, и потом внезапно умер, – не почел ли бы ты этого потерею? – не сказал ли бы: я желал бы видеть его живым, чтобы воз- дать ему должное, чтобы возблагодарить его, чтобы не оказаться недостойным пред благодетелем? Так (поступаешь) по отношению к человеку: а по отношению к Богу почему стараешься устроить так, чтобы не воздать Благодетелю за столь великие дары? Нет, ты тогда и приступи, когда можешь воздать Ему с своей стороны. Зачем ты убегаешь? Так, скажешь; я не могу соблюсти (заповедей). Но разве Бог заповедал невозможное? Оттого и извратилось все, оттого и растлилась вселенная, что никто нисколько не заботится жить по Боге. Оглашенные, питая такие мысли, не обнаруживают никакого попечения о благочестивой жизни. Из крещенных одни приняли крещение в детстве; другие в болезни, и так как не имели никакого усердия жить для Бога, то по выздоровлении тоже не прилагают заботы; иные приняли в здоровом состоянии, но и они обнаруживают мало заботы, и они имели пламенное усердие в то время, впоследствии же угасили свой пламень. Разве не позволяется тебе заниматься делами? Разве я отвлекаю тебя от жены? Удерживаю тебя только от прелюбодеяния. Разве от пользования имуществом? От любостяжания только и хищения. Разве принуждаю раздать все? Только немногое, по мере возможности, уделять нуждающимся. "Ныне ваш избыток", говорит (апостол), "в восполнение их недостатка" (2Кор.8:14). Но и таким образом мы не убеждаем. Разве принуждаем поститься? Запрещаем только предаваться опьянению и пресыщению. Устраняем то, что причиняет тебе бесчестие, что и сам ты еще здесь, прежде геенны, уже признаешь постыдным и ненавистным. Разве (запрещаем) веселиться и радоваться? Только бы (это было) не постыдно и не бесчестно.

4. Чего ты боишься? Чего страшишься? Чего трепещешь? Где брачная жизнь, где доброе употребление имущества, где умеренность в пище, – какой там повод ко греху? Внешние (язычники) повелевают противоположное, и их слушают. Они требуют не по мере возможности, но говорят: столько-то надобно отдать, – и хотя ты ссылаешься на бедность, не отступают и тогда. А Христос не так: дай (говорить) из того, что имеешь, и поставлю тебя в числе первых. Еще те говорят: если хочешь быть славным, оставь отца, мать, родных, домашних, и будь при царском дворе, перенося труды, испытывая оскорбления, раболепствуя, не имея покоя, претерпевая множество неприятностей. А Христос не так, но – будь в своем доме с женою, с детьми, и устраивай дела свои так, чтобы проводить жизнь спокойную и безопасную. Так, скажешь; но тот обещает богатство? А Он – царство; или лучше: вместе с тем и богатство. Он говорит: "ищите же прежде Царства Божия и правды Его, и это все приложится вам" (Мф.6:33). Тот (обещает богатство) не в виде прибавления, а Он – еще нечто прежде этого. "Я был молод", говорит (Давид), "и вот, состарился, но не видел праведника оставленным и потомства его просящим хлеба" (Пс.36:25). Начнем же жизнь добродетельную; положим ей начало; только приступим к ней, и увидишь, сколько в ней благ. Ты не без труда совершаешь те дела; почему же с боязнью смотришь на эти? Да, скажешь, те без труда, а эти с трудом. Нет, не так, не правда. Если следует сказать правду, то те сопряжены с гораздо большими трудностями и совершаются с большим трудом, а эти, если захотим, легко.

Не будем же уклоняться, умоляю вас, от божественных таинств. Не смотри на то, что прежде тебя крещенный сделался худым и лишился своего упования, и не делайся оттого еще нерадивее; и между воинами мы видим одних, отправляющих воинскую службу не как должно, а других отменно ревностных, но обращаем внимание не на ленивых, а подражаем этим – исправным. Так и ты смотри на тех, которые после крещения из людей сделались ангелами. Страшись неизвестности будущего. Смерть приходит, "как тать ночью" (2Петр.3: 10), и не просто как тать, но нападает на нас спящих и восхищает не бодрствующих. Для того Бог и оставил будущее неизвестным, чтобы, по неизвестности всегда ожидая, мы проводили жизнь добродетельно. Но Бог, скажешь, человеколюбив. Доколе же мы будем повторять это холодное и возбуждающее смех изречение? Я не только говорю и не перестану говорить, что Бог человеколюбив, но и (скажу), что нет никого человеколюбивее Его и что все в отношении к нам Он устраивает на пользу. Не видишь ли, как многие во всяком возрасте бывают подвержены проказе? Как многие с первого возраста остаются слепыми до старости? Другие подверглись слепоте впоследствии; иные (живут) в бедности; иные в узах; иные в рудокопнях; иные и задавлены там землею; а иные погибли на войне. Дело ли это человеколюбия, скажи мне? Не мог ли бы Он не допустить этого, если бы пожелал? Но Он допускает. Так, скажешь. Скажи же мне, отчего бывают слепые с первого возраста? Я не скажу, пока не дашь мне обещания – креститься и по крещении жить благочестиво. Не следует тебе заниматься разрешением таких вопросов; слово существует не для забавы. И если я разрешу этот вопрос, за ним последует другой; в Писании ведь – бездна вопросов. Поэтому приучайтесь не изыскивать только разрешение вопросов, но и не задавать их, потому что никогда не будет конца нашим вопросам. Вот, если я разрешу этот, то подам повод к бесчисленному множеству других вопросов. Научимся же лучше достигать этого (чтобы не задавать вопросов), нежели искать разрешения их. Если и разрешим, то разрешим не совершенно, а по человеческому разумению. Самое лучшее разрешение таких вопросов есть вера, т.е. убеждение, что Бог устраивает все праведно, человеколюбиво и на пользу, и что причины этого постигнуть невозможно. Вот единственное разрешение, и другого лучше этого нет. В чем, скажи мне, состоит дело разрешения? Конечно, в том, чтобы не искать больше того, что разрешено. Если же ты убедишься, что все управляется Промыслом Божиим, одно попускающим по известной Ему причине, а другое устрояющим, то и не будешь более задавать вопросов и получишь для себя готовое их разрешение. Но возвратимся к предмету. Итак, если ты видишь столь многих претерпевающими страдания, а это все попускает Бог, то воспользуйся здоровьем (своего) тела для здоровья души. Но, скажешь, какая мне нужда подвергаться трудам и лишениям, когда можно очиститься от всего и без труда? Прежде всего (скажу): это неизвестно. Случается не только не очиститься без труда, но и отойти со всеми (грехами). А если бы это и было известно, то не отрадны такие слова. Привел тебя (Бог) на бранное поприще; предложены золотые оружия; следует взять их и действовать; а ты хочешь спастись без славы и не сделать ничего доброго. Скажи мне: если бы происходила война, и сам царь присутствовал, и ты видел бы, как одни бросаются в ряды неприятелей, поражают и наносят бесчисленные раны, другие вступают в единоборство; одни бегут, другие несутся на конях и получают похвалу от царя, удивление, рукоплескания, венцы; а иные в то же время считают за лучшее не подвергаться никакой опасности, держаться позади всех, и остаются в бездействии; потом, по окончании войны, первые вызываются, награждаются великими дарами и провозглашаются, а последние остаются неизвестными даже по имени, и только лишь сохранение жизни служит им воздаянием за дела, – в числе которых ты пожелал бы находиться? Хотя бы ты был каменным, хотя бы был беспечнее вещей бесчувственных и бездушных, – не пожелал ли бы ты тысячи раз быть в числе первых? Так, прошу и умоляю. Ведь хотя бы надлежало и пасть среди брани, не следует ли с готовностью решиться и на это? Не видишь ли, как светлы падающие в таких войнах, хотя они умирают смертью, после которой не могут получить почестей от царя? А в этой брани совсем не так, но (после нее) ты непременно предстанешь со своими ранами, которые да сподобимся все мы явить, и без гонений, во Христе Иисусе Господе нашем, с Которым Отцу, со Святым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.

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