How many people do you think are being rescued in our city? What I am about to say is heavy; but I will say, Out of so many thousands, it is impossible to find more than a hundred who are saved; but I doubt these too. Tell me, what impiety is in young men? What negligence is there in the elders? No one cares properly for his own son; no one is jealous at the sight of an elder to imitate him. Role models have been lost; For this reason the young men are not at all worthy of wonder. Do not tell me that we are a multitude. This is characteristic of cold people; it would be fair to speak of this before men, but it is impossible to speak before God, Who has no need of us. And that these words are cold for them, listen. He who has many servants, but depraved servants, how much trouble will he suffer! To him who has none, it seems disagreeable that he is left without servants; but he who has unworthy (servants) destroys himself with them, and (suffers) greater harm. It is much harder to punish others and quarrel with them than to serve yourself. I say this so that no one may be surprised at the Church because of the multitude, but so that we may try to make this multitude different, so that each one may have care for his own member, not for friends, not for relatives, as I always say, and not for neighbors: but so that he may also attract strangers (to the Church). For example: a prayer is being performed, everyone is sitting coldly, both young men and elders, rather monsters than young men, laughing, laughing, talking – and I have heard this – mocking one another when they are on their knees; you are standing here, young man or elder, stop when you see him, reproach him more strongly than he who does not listen, invite a deacon, threaten, do your job; and if he dares to do anything against you, then surely many will help you. Who is so foolish that, seeing how you reproach for this, and they are reproached, will not take your side? Then go (home), having received the reward of prayer. In the master's house we consider those servants to be the most diligent who do not leave a single vessel lying in disorder. Tell me, if you saw a silver vessel thrown out at home, even if you were not obligated to take it and bring it into the house? If (I saw) clothes thrown in disorder, then even if you should not care about them, even if you were an enemy of the one assigned (to this work), but out of disposition towards the master, would you not put them in order? So it is now. These are vessels; if you see them lying in disorder, put them in order; come to me, I will not refuse; tell me, declare; I cannot see everything for myself; Forgive me. You see what evil reigns in the universe. It was not without reason that I said that we were a heap of hay, a disorderly sea. I do not speak of what they do, but of the fact that those who come (here) fall into such a sleep that they do not correct it. Again I see how some speak standing up when prayer is being performed, and others, more modest, not only when prayer is being performed, but also when the priest is blessing. Oh, impudence! When will salvation be? How can we propitiate God? If you come to the place of the games, you will see all the decently composing the choir, and there is nothing out of tune. Just as on a lyre, composed in a variety and at the same time harmoniously, one harmonious tone arises from the arrangement of each of the constituent parts, so here, too, one harmonious harmony should be composed of all. We are one Church, harmoniously composed members of one Head; we are all one body; if any one (member) is left in neglect, then the whole (body) is despised and corrupted. Thus, by the disorder of one, the decency of all is violated. It is truly frightening that you do not come here to play or dance for fun, and stand unseemly. Do you not know that you are standing with the angels? Do you sing with them, send praises to them, and laugh standing up? Is it not surprising that the lightning strike does not fall not only on them, but also on us? Indeed, it is worthy of a lightning strike. The King is coming, the army is watching; And you stand before their eyes and laugh, or do you not restrain the laughing one? But how long shall we rebuke? How long shall he reproach? Should not such as pestilence, as corrupters, as evildoers, depraved and filled with innumerable evils, be expelled from the Church? When will they refrain from laughing, are they, laughing in such a terrible hour? When will those who talk during the blessing refrain from idle talk? Are they not ashamed of those present? Are they not afraid of God? For us, spiritual inattention is not enough, nor is it enough that, praying, we wander (in thoughts) everywhere; but we also bring laughter and great laughter. Is it a sight here? However, I think it is the spectacles that produce this: they bring us many disobedient and disorderly people. What we create here is destroyed there; and not only with this, but also with other impurities they are inevitably filled. And it also happens as if someone wanted to clear a field, and the spring above spewed dirt on it again; if you clean one thing, another will flow again. The same thing happens here.

Therefore, I commit you to God. And to you who are in good health, from now on I command that judgment and condemnation will be upon you, if anyone sees a man who is disorderly or talking, especially at such a time, but stops and does not correct him. This is better than prayer. Abandon your prayer and give him a suggestion; then you will benefit him, and you yourself will be profitable. In this way, we will all be able to be saved and attain the kingdom of heaven, which may we all be vouchsafed, according to the grace and love of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 25

"Meanwhile, those who were scattered from the persecution that took place after Stephen went as far as Phoenicia, and Cyprus, and Antioch, preaching the word to no man but the Jews" (Acts 11:19).

1. The persecution brought no small benefit to the preaching: "To those who love God," says (the Apostle), "all things work together for good" (Rom. 8:28). If they (the enemies) had deliberately tried to spread the Church, they would have done nothing else than this; I mean the scattering of teachers. And look where the sermon has reached. "They passed," says (the writer), "as far as Phoenicia, and Cyprus, and Antioch, preaching the word to no one but the Jews." Do you see how everything concerning Cornelius was done prudently? And this serves both to justify Christ and to accuse the Jews. When Stephen was killed, when Paul was twice in danger, when the apostles were scourged, when they were often cast out, then the Gentiles were already accepted, then the Samaritans. Paul also declares this when he says: "Then Paul and Barnabas boldly said, 'You should have been the first to be preached the word of God, but because you reject it, and make yourselves unworthy of eternal life, behold, we turn to the Gentiles' (Acts 13:46). In this way they traveled, conversing with the pagans. "And there were some of them, Cypriots and Cyrenians, who came to Antioch, and spoke to the Greeks, preaching the gospel of the Lord Jesus. And the hand of the Lord was with them, and a great number believed, and turned to the Lord" (v. 20, 21). Look, they preach to the Greeks. Therefore, it is probable that they knew how to (speak) Hellenic, and that there were many of them in Antioch. "And the hand of the Lord was with them," says (the writer), "i.e., they did signs. Do you see why signs were needed even now? In order that they might believe. "Word of these things came to the church of Jerusalem, and they commissioned Barnabas to go to Antioch" (v. 22). Why then did they not go to such a city, which had already received preaching, but sent Barnabas themselves? For the sake of the Jews. However, with great foresight this is arranged, and in order that Paul may thus arrive here; not in vain, but by the great dispensation (of God) they turn away from him, so that this voice of preaching, this trumpet of heaven, may not be confined to Jerusalem. Have you seen how Christ always turned their very malice for good, according to His own will, and their dislike for Paul (used) to create the Church from the Gentiles? But also pay attention to this saint, i.e. Barnabas, as he did not take care of himself, but went to Tarsus. "And when he came and saw the grace of God, he rejoiced, and exhorted all to hold fast to the Lord with a sincere heart; for he was a good man, and full of the Holy Spirit and faith. And a great number of people were gathered to the Lord. Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch" (vv. 23-25). He was a very virtuous man, meek and friendly with Paul. That is why he came to this athlete, to this military leader, to this single combatant, to this lion. I don't know what else to say. Whatever I would say, I will say less than Pavlov's dignity. He came to this hunting dog that overcomes lions, to this strong ox (1 Corinthians 9:9; 1 Timothy 5:18), to this lamp of light, to these lips, sufficient for the whole universe. In fact, in Antioch (believers) began to be called Christians, because Paul remained there for so long. "For a whole year they gathered together in the church, and taught a great number, and the disciples in Antioch were called Christians for the first time" (v. 26). Not a small praise to the city. Indeed, it can be affirmed before all that he enjoyed those lips for so long before all other (cities), and therefore in him (the believers) were first of all vouchsafed this name. Do you see to what heights he has exalted, and how glorious he has made this city? This is the merit of Paul. Where three thousand believed, where five thousand believed, where there was such a multitude, there was nothing of the kind, but only "those who followed" (Acts 9:2); and here they began to be called Christians. "In those days the prophets came down from Jerusalem to Antioch" (v. 27). Since the fruit of alms was to grow here, it is profitably arranged that the prophets came (here). But note, I beseech you: even here none of the most famous (apostles) was a teacher; they had as teachers the Cypriots and the Cyrenians, and Paul, though he was superior to them, just as Paul had Barnabas and Ananias, and yet for this reason he was no lesser than they, and besides, Christ himself was his teacher. "And one of them, named Agabus, arose, and foretold by the Spirit that there would be a great famine in all the world, which was in the time of Claudius Caesar" (v. 28). It is not in vain that it is foretold that there will be a great famine, which happened as it was predicted. Lest some think that the famine was due to the appearance of Christianity, that the demons had retreated, the Holy Spirit foretells what was to happen, just as Christ foretold many things that happened.

Thus, it did not happen because it had to happen from the beginning, but because of the evil that was done to the apostles; when they began to make it, God was long-suffering; and when they began to persist, a famine came, threatening the Jews with future disasters. But if it was for them, then for others it had to cease even after the onset. In fact, what evil did the Greeks do, so that they, who had done no harm (to the apostles), should be subjected to the same calamities? If not for the Jews, then (the Christians) themselves could manifest their virtues even more, because (the Jews) did their work – they killed, tormented, tortured, persecuted (them) everywhere. And behold, when famine comes, when the Gentiles have already been received.

2. But, you say, if (there was a famine) because of the wickedness (of the Jews), then the Christians should have been removed from it? Why, tell me? Did not Christ say to them before: "In the world ye shall have tribulation" (John 16:33)? And when you say this, perhaps you will add that they should not have been scourged? But look: for them hunger also served for salvation, gave rise to almsgiving, became the cause of many blessings, as it would have been for you, if you had willed: but you did not want to. It is foretold about it so that they would prepare for almsgiving, because those who were in Jerusalem suffered greatly; and until that time they had no hunger. And Barnabas and Paul are sent to minister to them: "Then the disciples laid down, each according to his wealth" (v. 29). Do you see how they, as soon as they believe, already bear fruit, not only for their own, but also for those who are far off? Here, it seems to me, the same thing is said about what Paul says in another place: "Give me and Barnabas the hand of fellowship, only that we may remember the poor" (Galatians 2:9, 10). Such was the benefit of hunger! And look: even in this sorrow they do not give themselves over to weeping and tears, as we do, but take up a great and good deed; They continued to preach the Word with even greater boldness. And they did not say, "We, the Cyrenians and Cyprians, have come to such a glorious and great city; but, trusting in the grace of God, these began to learn, and they did not disdain to learn anything from them. See how everything is done little by little, the preaching spreads, the things that are in Jerusalem are cared for equally for all, as if considering the whole world to be one house. When they heard that Samaria had received the word, they sent Peter and John thither; they heard of what was happening in Antioch, and sent Barnabas thither. The distance (from Jerusalem) was great, and the apostles should not yet depart from there, lest they be considered fugitives fleeing from their own. And they are of necessity excommunicated when the Jews were at last incurable, when war had already come, and it was possible to perish, when the sentence (against Jerusalem) had been pronounced; and until Paul came to Rome, they were there until then. However, they do not withdraw because they are afraid of war; How could those who went to (the people) who had fought with them be afraid of this? Moreover, the war began after the death of the apostles. and what was said about the Jews was fulfilled: "But wrath draweth nigh upon them to the end" (1 Thess. 2:16). Thus, the more humble they were, the more grace shone, doing great things through the little ones! But let us turn to the above. "He urged all," says (the writer), "to hold fast to the Lord: for he was a good man" (αγαθός). It seems to me that "good" here means simple, unfeigned, very zealous for the salvation of his neighbors. And not only was he a "good man," but he was also "full of the Holy Spirit and faith." Therefore he "exhorted all to hold fast to the Lord with a sincere heart," i.e., with glorification and praise (to the Lord). And see how this city, like a fat land, received the word and showed great fruit. Why did Barnabas bring Paul out of Tarsus and bring him here? Not in vain, but because there were good hopes, and a vast city, and a great multitude. Have you seen how grace does everything, and not Paul, how the matter began small, and when it became known, then they sent Barnabas? And why didn't they send him first? Because they had great care for their own affairs and did not want the Jews to accuse them of accepting the Gentiles; for when it was inevitable that they should unite (with the Gentiles), there was a certain indignation among them, for the prevention of which happened to Cornelius. Then they say: "To the Gentiles, and to them to the circumcised" (Galatians 2:9). And see how timely the need of hunger brought about communion (through almsgiving) sent from the Gentiles to those who were in Jerusalem; these receive what is sent from them; and they did not do so as we who meet adversity with tears, but endured it with great complacency, as those who were far from the persecutors and lived among people who were not afraid of the Jews, which also contributed not a little to this. But they also retreated to Cyprus, where there was greater security and greater tranquility. "Preaching the word to no one," says (the writer), "except the Jews." They did this not out of human fear, which they considered as nothing, but because they wanted to keep the law and still condescended to them. "They went as far as Phoenicia, and Cyprus, and Antioch." These did not care much about the Jews. "When they came to Antioch, they spoke to the Greeks, preaching the gospel of the Lord Jesus." Perhaps because they could not (speak) Hebrew, they called them Hellenes. "He (Barnabas), having arrived," says (the writer), "and seeing the grace of God," and not the effort of men, "and exhorted all to hold fast to the Lord with a sincere heart." By praising and approving the people, he probably converted it still more. And why do they not write to Paul, but send Barnabas? They did not yet know the virtue of this man; therefore it is arranged in such a way that only Barnabas is departed. And since there was a multitude of people, and no one hindered them, the faith grew prosperously, especially because they did not suffer any temptation, and because Paul preached no longer being forced to flee. It is also good that it is not they themselves who predict the famine, but the prophets, so that (otherwise) they do not seem in any way burdensome. And it is surprising that the Antiochians were not indignant that they were as it were despised (by the apostles), but were content with their teachers. So they all burned to the word (of the Gospel)! They did not even expect a famine to come, but before it they sent, "each according to his wealth."

3. And see: from the apostles to others this (care for the poor) is entrusted, but here to Paul and Barnabas. This was done with no small prudence; then was the beginning (of the Christian Church), and moreover it was necessary to beware of temptation. And now no one does this, although even now the famine is heavier than then. After all, it is not all the same whether everyone suffers misfortune together, or, while everyone lives in abundance, the poorest suffer hunger. At that time there was only famine, and the givers themselves were poor – "the disciples laid down, each according to his wealth," says (the writer), – and now there is a great famine, although it is a great abundance, a severe famine, a hunger not of hearing the word of the Lord, but of being fed through almsgiving. Then both the Jewish poor and the Antiochians who gave help received consolation, and the latter were greater than the former; and now both we and the poor are suffering hunger, they are in need of necessary food, and we are deprived of God's mercy. There can be nothing more necessary than such saturation. There is no evil that comes from gluttony; here the excess of food does not come out. There is nothing more beautiful, nothing healthier than a soul nourished in this way; it is above every sickness, every hunger, every sickness and infirmity; no one can touch it, but just as an adamantine body cannot be harmed by iron or anything else, so the soul, protected by almsgiving, cannot be touched by anything at all. Tell me, what can ever take possession of her? Is it poverty? No; (almsgiving) is kept in the royal treasury. A thief and a robber? But no one can dig under its walls. Worm? But this treasure is higher than such evil. Envy and hatred? But he does not master them either. Slander and slander? Neither can they, because this treasure is impregnable. But it would be unjust to show only these qualities of almsgiving, and not (to show) the opposite. Not only is it free from envy, but it is accompanied by a great blessing even from those who have not experienced it. Just as the cruel and inhuman are hated not only by those who are offended by them, but also by those who have suffered nothing from them, but only sympathize with the offended and condemn those who offend them, so those who have done much beautiful things are praised not only by those who have benefited from them, but also by those who have received nothing from them. But what do I say: free from envy, slanderers, thieves, and robbers? Not only is this good about it, but also that it does not diminish in itself, but always increases and multiplies. What was more vile than Nebuchadnezzar? What is uglier, what is more criminal than he? He was a wicked man; he saw many signs and wonders, and did not want to repent, but threw the servants of God into the furnace, although after that he worshipped (God). And what does the prophet say to him? O King, may my counsel be pleasing to thee: atone for thy sins with righteousness, and thy iniquities with mercy to the poor; this is how thy peace may end" (Dan. 4:24). He said this, not because he doubted, for he was quite sure of it, but because he wished to arouse in him greater fear and to show him the necessity of doing so. If he had said in the affirmative, he would have become even more negligent. In the same way, we are most likely to urge someone when we say, "Ask so-and-so," and we do not add that he will certainly listen, but we say, "Perhaps he will listen; the greater apprehension that comes from doubt produces a greater motive. Therefore, the prophet did not express this clearly. But what do you say? Will there really be forgiveness for such crimes? Yes.

There is no sin that alms cannot cleanse, that alms cannot destroy; every sin is beneath it; it is a medicine suitable for every wound. What is worse than a publican? He is capable of all wickedness; but Zacchaeus also cleansed all this wickedness (Luke 19:8,9). See how Christ also inspires this by establishing that "he had with him a money-chest, and carried what was put into it" (John 12:6). And Paul says: "Only that we may remember the poor" (Galatians 2:10). And everywhere in the Scriptures there is much to say about this subject. Thus, (the Most Wise) says: "With his riches a man redeems his life" (Proverbs 13:8). And Christ: "If thou wilt be perfect, go, sell thy possessions, and give to the poor; and come and follow me" (Matt. 19:21). This, indeed, is perfection. Almsgiving is done not only in money, but also in deeds. So, for example, you can intercede, you can give a helping hand; often in cases, the petition helped even more money.

4. Итак, приведем в действие в настоящем случае все роды милостыни. Можешь деньгами? Не медли. Можешь ходатайством? Не говори, что у тебя нет денег; это ничего; и то значит весьма много, будь так расположен, как бы ты подавал деньги. Можешь услугою? Сделай и это. Например: ты врач по званию? Позаботься о больных; и это много значит. Можешь советом? Это – гораздо важнее всего; совет тем лучше и выше всего, чем большую он приносит пользу: им ты избавляешь не от голода, но от лютой смерти. Им и апостолы были особенно богаты; поэтому раздачу денег они вверили низшим, а сами пребывали в служении слову (Деян.6:1-4). Или, думаешь ты, не велика будет милостыня, если душу, предавшуюся унынию, находящуюся в крайней опасности, одержимую пламенем (страсти), можешь освободить от этой болезни? Например, ты видишь друга одержимого сребролюбием? Окажи милость этому человеку. Он хочет удавиться? Угаси пламень его. А что если он не послушается? Ты делай свое дело и не ленись. Видишь его связанного узами (сребролюбие ведь – поистине узы)? Приди к нему, посети его, утешь, постарайся освободить от уз. Если он не согласится, сам будет виноват. Видишь нагого и странника (поистине наг и странник для небес не пекущийся о добродетельной жизни)? Возьми его в дом свой, одень в одежды добродетели, сделай гражданином неба. А что, скажешь, если я сам наг? Одень наперед себя самого; если знаешь, что ты наг, то, конечно, знаешь и то, что ты должен одеться. Если только ты знаешь свойства этой наготы, то легко можешь узнать и свойственное ей одеяние. Как многие женщины носят шелковые одежды, и поистине обнажены от одежд добродетели! Таких пусть одевают мужья. Но они не принимают этих одежд, а хотят тех? Сделай сначала так: возбуди в них желание этих одежд, покажи, что они наги, беседуй о будущем суде, скажи, что там нужны будут нам другие (одежды), а не те (шелковые). Если позволите мне, то и я покажу эту наготу. Нагой, во время стужи, цепенеет, дрожит, стоит скорчившись и поджавши руки, а во время жара не делает этого. Если теперь я покажу, что и богатые мужи и богатые жены тем более бывают наги, чем более одеваются, то не гневайтесь. Скажи мне: когда мы рассуждаем о геенне и тех мучениях, не больше ли цепенеют и дрожат эти, нежели те – нагие? Не вздыхают ли они тяжко и не осуждают ли самих себя? Когда они приходят к кому-нибудь и говорят: помолись обо мне, не то же ли самое говорят они, что и те? Впрочем, теперь, что бы мы ни говорили, эта нагота не будет видна вполне; она будет видна там. Как и каким образом? Когда эти шелковые одежды и драгоценные камни погибнут и в одних только одеждах добродетели и порока явятся все; когда бедные будут облечены великою славою, а богатые в наготе и безобразии будут влечены на мучения. Кто был изнеженнее того богача, облекавшегося в порфиру? Кто беднее Лазаря? А кто из них говорил подобно нищим? И кто наслаждался блаженством (Лк.16:19-25)? Скажи мне: если бы кто украсил дом свой множеством покрывал, а сам сидел внутри его нагим, какая была бы польза? Так бывает и с женами. Дом души, т.е. тело, одевают множеством украшений; а госпожа дома сидит внутри нагая. Откройте, прошу, душевные очи, и я покажу вам душевную наготу. Что такое одежда души? Ясно, что – добродетель. А что нагота? Порок. Как если обнажить кого-нибудь из свободных, то он стыдится, стесняется и убегает, так точно и душа, не имеющая этой одежды, когда мы хотим взглянуть на нее, стыдится. И теперь, думаешь, многие не стыдятся ли и не удаляются ли в самую глубину, как бы ища какого покрывала и занавеса, чтобы не слышать этих слов? А другие, ничего не сознавая за собою, веселятся, радуются, утешаются и восхищаются сказанным. Послушай о блаженной Фекле. Она для того, чтобы увидеть Павла, отдала свое золото; а ты не отдаешь и обола, чтобы увидеть Христа; удивляешься поступкам ее, но не подражаешь ей. Не слышишь ли, как слово (Божие) ублажает милостивых? "Блаженны милостивые", говорит, "ибо они помилованы будут" (Мф.5:7). Какая польза от драгоценных одежд? Доколе мы будем пристрастны к этому украшению? Будем одеваться славою Христовою, будем облекаться тою красотою, чтобы нам и здесь получить похвалу, и там сподобиться вечных благ, – по благодати и человеколюбию Господа нашего Иисуса Христа, с Которым Отцу, со Святым Духом, слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 26

"В то время царь Ирод поднял руки на некоторых из принадлежащих к церкви, чтобы сделать им зло, и убил Иакова, брата Иоаннова, мечом. Видя же, что это приятно Иудеям, вслед за тем взял и Петра, – тогда были дни опресноков" (Деян.12:1-3).

1. О каком времени говорит (писатель)? Конечно, о последующем. Здесь так (надобно разуметь), а в других местах иначе. Когда Матфей говорит: "в те дни приходит Иоанн Креститель", то означает не последующие дни, а те, в которые происходило повествуемое (Мф.3:1). В Писании обыкновенно употребляется такой образ (речи), что иногда события непосредственно следующие излагаются по порядку, а иногда об имеющем случиться гораздо позже повествуется, как о непосредственно следующем. Прекрасно говорит: "царь Ирод", так как это был не тот, который жил при Христе. Вот и другое искушение. И смотри, – о чем еще в начале я сказал, – как дела устраиваются, как все составляется из радостей и скорбей. Уже не иудеи и не синедрион, но царь поднимает руки, чтобы "сделать им зло". Здесь – высшая власть, тягчайшая брань, тем более, что происходила в угодность иудеям. "Убил Иакова, брата Иоаннова, мечом". Без причины и без разбора. Если же кто спросит: зачем Бог попустил это? – то мы скажем: ради них же самих: во-первых, чтобы убедить их, что (верующие), и, будучи убиваемы, побеждают, как было со Стефаном; во-вторых, чтобы дать им насытить ярость свою и потом удержаться от неистовства; в - третьих, чтобы показать, что это происходило по Его попущению. "Видя же, что это приятно Иудеям, вслед за тем взял и Петра". О, великое нечестие! Тем ли угождал им, что совершал убийства без причины и напрасно? "Тогда были дни опресноков". Опять (видна) излишняя разборчивость иудеев (во днях); впрочем, убивать они не препятствовали, но и в такое время делали это. "И, задержав его, посадил в темницу, и приказал четырем четверицам воинов стеречь его" (ст. 4). Это происходило от гнева и от страха. "Убил", говорит (писатель), "Иакова, брата Иоаннова, мечом". Видишь ли мужество их (апостолов)? Чтобы кто-нибудь не говорил, будто они потому смело и бесстрашно идут на смерть, что Бог избавляет их от нее, для этого Он попускает им быть убиваемыми, и особенно верховным, научая тем самих убивающих, что даже и это не останавливает их и не препятствует им. "Итак Петра

стерегли в темнице, между тем церковь прилежно молилась о нем Богу" (ст. 5). Они находились теперь в самом опасном положении. Их устрашало и то, что тот убит, и то, что этот посажен в темницу. "Когда же Ирод хотел вывести его, в ту ночь Петр спал между двумя воинами, скованный двумя цепями, и стражи у дверей стерегли темницу. И вот, Ангел Господень предстал, и свет осиял темницу. Ангел, толкнув Петра в бок, пробудил его и сказал: встань скорее. И цепи упали с рук его" (ст. 6, 7). Смотри, в эту самую ночь избавил его. "И свет осиял темницу", чтобы он не подумал, что это – привидение; а света никто не видал, кроме него. Если и при этом он думал, что видит привидение, по причине неожиданности, то тем более (подумал бы), если бы этого не случилось: так он был готов на смерть! А это происходило оттого, что он оставался там много дней, не получая избавления. Почему же, скажут, (Бог) не попустил ему впасть в руки Ирода, чтобы тогда и избавить? Потому, что это привело бы их в ужас; а это происходило и для них. Подумали бы, что (апостолы) не люди, если бы Он все совершал божественно. Чего Он не сделал со Стефаном? Не явил ли им (лицо его) "как лицо Ангела" (Деян.6:15)? Чего же, вообще, недоставало и здесь? "И сказал ему Ангел: опояшься и обуйся" (ст. 8). Здесь (писатель) снова показывает, что это сделано не со злым умыслом; кто спешит и намеревается выйти украдкою, тот не делает таких приготовлений, чтобы и обуться и опоясаться. "Он сделал так. Потом говорит ему: надень одежду твою и иди за мною. Петр вышел и следовал за ним, не зная, что делаемое Ангелом было действительно, а думая, что видит видение. Пройдя первую и вторую стражу, они пришли к железным воротам, ведущим в город, которые сами собою отворились им: " (ст. 8-10). Вот и второе знамение. Когда ангела не стало с ним, тогда Петр уразумел (виденное). "Они вышли, и прошли одну улицу, и вдруг Ангела не стало с ним. Тогда Петр, придя в себя, сказал: теперь я вижу воистину, что Господь послал Ангела Своего и избавил меня из руки Ирода и от всего, чего ждал народ Иудейский" (ст. 10-11). Теперь, говорит, я уразумел, а не прежде. Для чего это делается, и почему Петр не разумеет происходящего, хотя он уже был столь свободен после того, как все (цепи) были сняты с него? Для того, чтобы он получил избавление внезапно и чтобы тогда уже, по избавлении, почувствовал это. А что цепи спали с рук его, это явный знак, что он не убежал. "И, осмотревшись, пришел к дому Марии, матери Иоанна, называемого Марком, где многие собрались и молились. Когда же Петр постучался у ворот, то вышла послушать служанка, именем Рода, и, узнав голос Петра, от радости не отворила ворот" (ст. 12-14). Смотри: Петр не тотчас удаляется (из Иерусалима), но наперед сообщает радостную весть своим. "Вбежав, объявила, что Петр стоит у ворот. А те сказали ей: в своем ли ты уме? Но она утверждала свое" (ст. 14, 15).