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.

БЕСЕДА 24

"While Peter was still speaking this speech, the Holy Spirit came upon all who heard the word. And the believers of the circumcision, who came with Peter, were amazed, that the gift of the Holy Spirit was poured out also on the Gentiles, for they heard them speaking with tongues, and magnifying God" (Acts 10:44-46).

1. Look at the economy of God. Peter had not yet finished his speech, and the baptism (of Cornelius and those who were with him) had not yet been performed at his command; but since they showed the wondrous disposition of their souls, accepted the beginning of the teaching, and believed that in baptism the forgiveness of sins is undoubtedly given, the Spirit descended (upon them). God does this with the intention of giving Peter a strong justification. Not only did they receive the Spirit, but they also began to speak with tongues, which amazed those who came with Peter. Why is this matter arranged in this way? For the Jews, because they looked at it very hatefully. Thus, everywhere everything is done by God; but Peter is almost only present here, admonishing that they (the apostles) should already convert the Gentiles, and that this should happen through them. And don't be surprised! If there was indignation in both Caesarea and Jerusalem after such events, what would not have happened if they had not happened? That is why they are performed in an extraordinary way. See how Peter defends himself on this occasion. And what does he answer after such an incident, listen to the Evangelist, who narrates thus: "Then Peter said, Who can forbid them to be baptized with water, who, like us, have received the Holy Spirit?" (v. 47) Do you see to what he inclined the work, and how he desired to do it? So he had it in mind before. "By water," he says, "who can forbid"? It almost seems to refute those who opposed it and asserted that it should not be done. All things have been accomplished, he says, the most necessary things have been fulfilled, that is, the baptism with which we were also baptized. "And he commanded them to be baptized in the name of Jesus Christ" (v. 48). After he had justified himself, then he commanded them to be baptized, teaching them by his own deed: so hateful were the Jews! That is why he first defends himself, although the deeds spoke for themselves, and then he commands. "Then they asked him to stay with them a few days" (v. 48). After that, of course, he no longer doubts and stays. "The apostles and the brethren who were in Judea heard, that the Gentiles also received the word of God. And when Peter came to Jerusalem, the circumcised rebuked him, saying, Thou didst go to the uncircumcised, and ate with them" (Acts 11:1-3). After that, "the circumcised rebuked," and not the apostles. What does "reproached" mean? They were not a little offended, says (the writer). And see what they object. They do not say, Why did you preach to them? – But: why did you eat food with them? But Peter does not dwell on this cold (remark) – and indeed it was cold – but (pointing out) this great (deed), he says: if they also received the Spirit, how could it not be given to them (baptism)? Why was it not the same with the Samaritans, but the opposite? And not only was it not before baptism, but also after baptism. And (the believers from the Jews) were not indignant with them, but when they heard, they sent (Peter and John) for this very purpose (Acts 8:14,15). However, even here they do not reproach for this, since they knew that it was a work of God's grace; but why, they say, did you eat food with them? On the other hand, there is a great and incomparable difference between the Samaritans and the Gentiles. Or he was reproached for the well-being (of God), so that they might learn, since Peter would not have said without need. See how he is neither proud nor vain. "And Peter began," says (the writer), "to tell them in order, saying, In the city of Joppa I prayed" (v. 4, 5). He does not say why or on what occasion. "And in a frenzy I saw a vision: a certain vessel came down, like a great cloth, descending from heaven at the four corners, and it came down to me. I looked into it, and as I looked at it, I saw four-legged creatures of the earth, beasts, reptiles, and birds of the air. And I heard a voice saying to me, Arise, Peter, kill and eat" (vv. 5-7). What does he mean by this? One vision of the shroud, he says, was enough to convince him of this; but to this was added a voice. "And I said, No, Lord, nothing abominable or unclean has ever entered into my mouth" (v. 8). See? I have done my work, he says; said that I had never eaten. This is contrary to what they said: "I went and ate with them." To Cornelius he does not say this, because there was no need. "And a voice answered me a second time out of heaven, 'What God has cleansed, do not you consider unclean. This happened three times, and again everything went up to heaven. And behold, at that very hour, three men stood before the house in which I was, sent from Caesarea to me" (vv. 9-11). He says what was necessary, and keeps silent about other things; or better, the former confirms the latter. And see how he justifies himself: he does not want to use the dignity of a teacher, he knows that the more humble he speaks, the sooner he will calm them down. "Never unclean," he says, "has ever entered into my mouth." Thus was all his justification foreseen. "At that very hour three men stood in front of the house in which I was, sent from Caesarea to me. The Spirit told me to go with them without the slightest doubt."

2. Do you see that the law is the work of the Spirit? "Go with me also these six brethren." What can be more humble when Peter also refers to the testimony of the brethren? "These six brothers also went with me, and we came to the house of the man. He told us how he saw an angel (a saint) in his house, who stood up and said to him, "Send men to Joppa, and call for Simon, who is called Peter; he shall speak unto thee the words whereby thou shalt be saved, and all thy house" (vv. 12-14). He did not say what the angel said to Cornelius: "Thy prayers and thy alms have come as a memorial before God," so as not to offend them; But that which did not contain anything great: "He will speak to you the words by which you and all your household will be saved." Do you see how he speaks hastily for the reason I have mentioned above? Nor does he say anything about the meekness of that man. Now, when the Spirit sent, God commanded, there calling through an angel, here urging, and resolving the doubtfulness of the matter, then what was to be done? But he does not say any of this, but points to a subsequent event, which in itself was an indubitable testimony. Why, you will say, was it not the only one? From the abundance (of power that was) from God, so that it would be evident that the beginning (of this work) did not come from the Apostle. If he had gone on his own, and nothing of the kind had happened, they would have been very indignant; therefore he disposes their thoughts to him from afar and says to them: "Like us, we have received the Holy Spirit." And again, "The Holy Ghost came upon them, as it came upon us in the beginning" (v. 15). He is not satisfied with this, but also reminds me of the Lord's saying: "Then I remembered the word of the Lord, as He said, John baptized with water, but ye shall be baptized with the Holy Ghost" (v. 16). So nothing new happened here, but what He had foretold. But, you say, it was not necessary to baptize (them), because the baptism had already taken place when the Spirit descended upon them? Wherefore he does not say, I commanded them to be baptized beforehand; But what? – "Who can forbid to be baptized with water?" – showing that he did nothing of his own accord. So they got what we have. "So," he says, "if God has given them the same gift as we who believe in the Lord Jesus Christ, who am I that I should be able to hinder God?" (v. 17) In order to shut their mouths more strongly, he said, "I gave them the same gift." Do you see how he asserts that those who suddenly believe received no less than they did? "God gave them the same gift as he gave to us who believe in the Lord Jesus Christ"; therefore, He Himself cleansed them. And he does not say, "Unto you," but, "Unto us," in order to soften his speech in this way. Why then are you indignant when we consider them partners (of the same gift)? "When they heard this, they calmed down, and glorified God, saying, It is evident that God has given repentance unto life unto the Gentiles" (v. 18). Do you see how everything was done by the speech of Peter, who gave a detailed account of what had happened? That is why they glorified God, that He had granted repentance to them: so they humbled themselves from these words! Then, at last, the door (of faith) was opened to the pagans. But let us turn, if you will, to what has been said above. He did not say that Peter was amazed, but, "circumcised"; He knew what was happening. And indeed, one should have wondered how they also believed. But they were not indignant when they heard that they had believed; but when (they heard that) God had given them the Spirit, when Peter set forth his vision and said, "God has revealed that I should not consider any man unclean or unclean." So he knew it before. For this reason he prepares a speech about the Gentiles, in which he shows that they were no longer pagans when faith appeared (in them). Thus, it is not at all surprising that they received the Spirit before baptism; And it happened to us too. Here Peter shows that they were baptized differently from the others, but much better. It was therefore fully achieved that they could say nothing more, but had to acknowledge them, at least in this respect, as their equals. "Then they asked him," says (the writer), "to stay with them for a few days." Do you see how unfriendly they received him? Do you see what zeal they had for the law? They were not ashamed of the dignity of Peter, nor of the signs that had taken place, nor of the great event that the word (of the gospel) had been accepted (by the Gentiles); but those unimportant subjects were "reproached". If nothing of the kind had happened, then the event itself would not have been enough (for them). However, Peter does not justify himself in this way; he was prudent; or rather, they were not the words of his prudence, but of the Spirit. In his justification he shows that he is by no means the author of everything, but God; and says to them, as it were, He caused me to go into a frenzy, and I was just "praying"; He showed the vessel, and I objected; then He spoke again, and even then I did not listen; The Spirit commanded me to go, but I, in spite of this, did not go in haste; I told (Cornelius) that God had sent, but even after that I did not baptize myself, but again God did everything. Consequently, God baptized them, and not I. And did not say, "After all that has happened, should not at last they have consumed water?" But as if there were nothing left left, he said: "Who am I that I should be able to hinder God?" After all, he did not say: when you learn about this, calm down – but what? He accepts their attack and justifies himself against their accusation: "Who am I, that I should be able," he says, "to hinder God?" Therefore, then, being afraid, they "calmed down and glorified God."

3. In the same way, we should praise God for the blessings (received) by our neighbors, and not envy, as many of the newly baptized envy when they see others who soon depart (from this life) after baptism. God should also be glorified for not granting them the continuation of life. And you, if you will, have received a greater gift; I mean that you have received not only enlightenment (by baptism) – for this is common to both you – but also the necessary time for good works. He put on clothes and (renewal) – and did not have time to enjoy it; God has granted you a great opportunity to use weapons as they should, and thus test them in practice. He departs, receiving a reward only for his faith; Thou standest in the field of affairs, having the opportunity to receive many rewards, and to appear as much brighter than he as the sun (brighter) than the smallest star, as a military commander is the last warrior, or better, as the king himself. Therefore, blame yourself, or better, do not blame, but constantly correct yourself; it is not enough (only) to blame yourself; it is necessary to stir oneself up to struggle. Have you fallen? Have you suffered terribly? Arise, be strengthened; you are still in the field; The spectacle is still ongoing. Do you not see how many wrestlers, defeated, stirred themselves up to fight again? Just don't fall voluntarily. Do you bless him who has departed? Much more please yourself. Did he receive forgiveness of sins? But you, if you wish, will not only wash away your sins, but will also have good works, which is impossible for this. We have the opportunity to restore ourselves.

Great is the medicine of repentance; Do not despair. He is truly worthy of despair who himself despairs; he no longer has any hope of salvation. It is not so much frightening to fall into the depths of evil, as to remain in it having fallen; it is not so much impious to fall into the depths of evil, as it is to remain careless when you have fallen. Why, tell me, do you not care about what you should especially strive for? Did you fall after receiving so many wounds? But there is no wound of the soul that cannot be healed; there are many such wounds on the body, but not a single one in the soul; and for those we constantly care, but for these we do not worry at all. Do you not see in what a short time the thief was corrected (Luke 23:41)? Do you not see in what a short time the martyrs did everything? But now is not the time for torment? And now is the time of podvigs, if we wish, as I have often said. "And all," says (the Apostle), "who desire to live godly in Christ Jesus shall be persecuted" (2 Tim. 3:12). Those who live piously are constantly persecuted, if not by people, then by demons; and this is the most grievous persecution. And even before that, because of safety itself, (people) who are careless are especially persecuted. Or do you think it is not a great persecution to be safe (from persecution)? This is the most grievous of all; This is worse than the persecution itself. Security, like a flooding stream, relaxes the soul; and that heat and cold are also persecution and safety. But in order that you may be more fully convinced that it is worse than persecution, note the following: it induces sleep on the soul, produces great inattention and carelessness, arouses all kinds of passions, arms pride, arms sensuality, arms anger, envy, vanity, jealousy. In the time of persecution, however, nothing of the kind can be disturbed: but fear, approaching as if with some kind of whip, striking a barking dog hard, does not even allow all these passions to give voice. In a time of persecution, who can be vain? Who indulges in sensuality? No one; but (then there is) great fear and trembling, producing great silence, leading to a quiet harbor, making the soul reverent. I once heard from our fathers – however, let it not be so with us, for we are commanded not to seek temptations (Matt. 6:13) – they said that during the ancient persecutions it was possible to see truly Christian men. At that time, no one cared about property, no one cared about his wife, no one cared about his children, no one cared about his fatherland: everyone had one concern to save their souls. Some hid in tombs and caves, others in deserts. Not only men, but also tender and weak wives then went into hiding, constantly enduring hunger.

Now there is a severe persecution, both for this reason and because it is not even considered persecution. Truly, this battle is also a danger, that it is considered peace, so that we do not arm ourselves against it, so that we do not rebel; no one is afraid (of her), no one is afraid. But if you do not believe, then ask the pagans who persecute (Christians): when were Christian duties (replenished), or rather, when all (were) pious? Their number was not great then; but great was the richness of virtue. Tell me, what is the use of having a lot of hay when it would be possible to have precious stones? All importance is not in the multitude, but in the superiority of virtue. Plia was alone; but the world was not worth it (1 Kings 19:14). The world is made up of many; but even a multitude is nothing, when it cannot be compared even with one. "Better is one righteous man" who does the will of the Lord, "than a thousand sinners" (Sir. 16:3). The Most Wise One expresses the same when He says: "Do not covet a multitude of worthless children" (Sir. 16:1). Such (people) give cause for blasphemy against God more than when they were not Christians. What need do I have of multitude? Only more food for the fire. You can see the same thing on the body: it is better to eat moderate food, which promotes health, than luxurious food, which causes harm; it nourishes much more than this; this one is food, and this one is a disease. Everyone can see the same thing in war: ten experienced and brave men are better than thousands of inexperienced ones: these do nothing and even hinder those who do. The same can be seen on a ship: two experienced navigators are better than an innumerable number of inexperienced ones, because these will sink the ship itself.

4. I say this, not because I am displeased with your multitude, but because I wish that all of you should be different (in virtue) and not hope for multitude. Far more numerous are those who go to hell; but the kingdom (of God) is greater than it, although it contains few. The people (of Israel) were as numerous as the sand of the sea, but one saved them. Moses was one, and he had the greatest power (Numbers 12:7); one was Jesus, but had a power of more than six hundred thousand (Exodus 12:37). Let us not strive to have only many, but rather to make them different (in virtue). When the latter is achieved, then the former will also be achieved. No one, when building a house, wants to make it spacious in advance, but first strong and reliable, and then spacious; no one lays the foundation in such a way as to provoke ridicule against himself. First we will try to talk about the latter, and then about the first. If there is the latter, then the former will be easy; and if there is no latter, then the former, even if it exists, (will not bring) any benefit. If there are those who are able to shine forth in the Church, then there will soon be many; but if there are no first, then the multitude will never have superiority.