Беседа 15

Acts 6:8. And Stephen, full of faith and power, performed great wonders and signs among the people. At the ordination the Holy Spirit descends. - How to tame anger. - Anger is shameful. 1. Look, as among the seven, one was the chief and had primacy. Although the ordination was general, he, however, received great grace. He did not perform signs before, but when he had already become known, so that it would be obvious that for this grace alone was not enough, but that ordination was also needed, which multiplied the (gifts) of the Spirit. They were filled with the Spirit before, but only from the font (baptism). “Some of the so-called synagogue” (Acts 6:9). The writer again calls their irritation and anger a rebellion. Look, and here is a great multitude (of the rebels); but this is a different kind of accusation. Since Gamaliel prevented them from judging the apostles for that (case), they will bring an accusation of a different kind. “Some of the so-called synagogue of the Libertines and Cyreneans and Alexandrians and some from Cilicia and Asia entered into dispute with Stephen; but they could not resist the wisdom and the Spirit by whom he spoke. Then they taught some to say, “We have heard him speak blasphemous words against Moses and against God” (Acts 6:9–11). To make up the accusation, they claim that he speaks against God and Moses. That's why they competed with him, to force him to say something like that. But he, although he later explained himself very directly, spoke only about the termination of the law, or did not even speak clearly, but only hinted at it, because if he had said this clearly, there would have been no need for either slanderers or false witnesses. There were different synagogues: Libertines and Cyreneans. The Cyrenians are those who had synagogues on the other side of Alexandria, among the peoples there; but perhaps they lived here (in Jerusalem) so as not to have to come (here) often. And Roman freedmen are called libertines. Since many foreigners lived here, they also had synagogues in which they read the law and performed prayers. Please note that Stefan begins to teach, being forced to do so; and they, for their part, are aroused by hatred against him, not only for the signs, but also because he surpassed them in words, and, as (a person) intolerable to them, they present false witnesses. They did not want to deprive (the apostles) of their lives simply, but by a judicial verdict, in order to damage their glory, and to attract those who would retreat from them to their side: they hoped in this way to intimidate them. And they did not say: he says; but: “he doesn’t stop talking” in order to strengthen the accusation. “And they aroused the people and the elders and the scribes and, attacking, seized him and led him to the Sanhedrin. And they presented false witnesses, who said, “This man does not cease to speak blasphemous words against this holy place and against the law” (Acts 6:12-13). “Does not stop,” they say, expressing that he (now) is doing this thing. “For we heard him say that Jesus of Nazareth would destroy this place and change the customs which Moses handed down to us” (Acts 6:14). “Jesus,” they say, “the Nazarene,” adding for reproach, “will destroy this place and change the customs.” They also said when they accused Christ: “Destroying the church” (Matthew 27:40). They were very reverent of the church, at which they wanted to live, and also of the name of Moses. The accusation, mind you, is twofold: “he will destroy,” they say, “this place and change the customs.” And not only twofold, but also difficult and full of dangers. “And all who sat in the Sanhedrin, looking at him, saw his face like the face of an angel” (Acts 6:15). This is how those at the lowest level (of service) can shine! In fact, tell me, what did he lack in comparison with the apostles? Didn't he also perform signs? Didn’t he also show great boldness? “We saw,” says (the writer), “his face, like the face of an Angel.” It was, therefore, grace; This was the glory of Moses. God made him full of such grace, it seems to me, so that, while he intended to speak, his very appearance would immediately amaze them. Persons filled with spiritual grace can, truly can, be desirable to those who love and amazing and terrible to those who hate. Or perhaps (the writer) pointed to this as the reason why they allowed him to speak. What about the bishop? “Is this so?” , he says (Acts 7:1). Do you see how his question is gentle and does not contain anything offensive? Therefore, Stephen meekly begins his speech and says: “Men, brothers and fathers! listen. The God of glory appeared to our father Abraham in Mesopotamia, before he moved to Haran” (Acts 7:2). From the very beginning, he already refutes their opinion and with these words undoubtedly proves that the church itself and customs are nothing, and that they are not able to stop preaching, and God always creates and arranges everything that seems impossible. Look how consistently in his speech he proves that those who have always enjoyed special favor (of God) have returned the opposite to their Benefactor and are plotting the impossible. “The God of glory appeared to our father Abraham and said to him, “Get out of your land and go to the land that I will show you” (Acts 7:2–3). 2. There was neither a church nor a sacrifice, but Abraham was granted a Divine vision, although his ancestors were the Persians (that is, the people who lived within Chaldea and Mesopotamia) and lived on a foreign land. And why (Stephen) at the beginning of his speech called God “God of glory”? Because He made the inglorious glorious; and in order to teach that if He glorified them, much more will He glorify them (the apostles). Do you see how he distracts them from sensory objects and, above all, from place, since it was a question of place? "God of Glory". If He is the God of glory, then obviously He has no need of glorification from us, or through the church; He Himself is the source of glory. Therefore, do not think of glorifying Him in this way. How, they will say, since Scripture says this about the father of Abraham (Gen. 11:31)? It does not say anything superfluous, nothing except the most necessary. What was useful to learn, this alone taught us, namely, that (Tarah) after the revelation to his son went out with him; and nothing more is said about him, because he died soon after moving to Harran. “Get out... from your kindred” (Acts 7:3). By this, Stephen shows that they are not children of Abraham. How? Because he was obedient and they were disobedient; and from what he did at the command (of God), we see that he endured labors, and they only reaped the fruits, while all the forefathers suffered bitterness. “Then he left the land of the Chaldeans and settled in Haran; and from there, after the death of his father, God moved him to this land in which you now live. And he gave him no inheritance in it, not even one foot” (Acts 7:4-5). See how he draws them away from the earth; did not say: he will give, but: “he did not give,” expressing that everything is from Him and nothing from them. After all, (Abraham) went out, leaving his relatives and fatherland. Why didn't he give it? Because (this land) was an image of another, which God promised to give him. Do you see that it is not just Stephen who is speaking? “I did not give it to him,” he says, “but promised to give it as a possession to him and his descendants after him, while he was still childless” (Acts 7:5). Again, from here the omnipotence of God is revealed and how He creates everything that (seems) impossible: when Abraham was still in Persia and at such a distance, God said that He would make him ruler of Palestine. But let's turn to the above. “Looking at him,” they say, “they saw his face like the face of an Angel.” Why did such grace flourish in Stephen? Is it not from faith? Obviously so; It is testified about him above that he was full of faith. Therefore, it is possible to have grace besides (grace) healings; That’s why the apostle says: “to one is given by the Spirit the word of wisdom,... to another gifts of healing” (1 Cor. 12:8-9). Here, with the words: “they saw his face like the face of an angel,” it seems to me that it is hinted that he was filled with grace, as is said about Barnabas (Acts 4:36). From this we see that simple and gentle people arouse special surprise and are predominantly filled with grace. “And they presented false witnesses, who said: This man never ceases to speak blasphemous words.” Previously, it was said about the apostles that they preached the resurrection, and that many people flocked to them; and now, that they healed. Oh madness! For what they had to give thanks for, they condemned them - and those who were strong in deeds hoped to overcome them with words (as they did with Christ) and constantly tried to catch them in words, because they were ashamed to grab them directly, having nothing to accuse them of. And look, the judges do not themselves bear false witness - because they would be caught - but bribe others so that this case does not seem like violence. The same thing, as we see, happened with Christ. Have you seen the power of preaching, how it works, despite the fact that (preachers) are not only scourged, but also stoned, not only brought to trial, but also expelled from everywhere? And here, despite false witness, (the enemies) not only did not overcome, but were also unable to resist, although they were extremely shameless; with such force it struck them, although they made many tricks, just as they did against Christ, to kill Whom they used all their efforts, so that after that it became clear to everyone that this was not a struggle between people, but a struggle between God and people. Look at what the false witnesses say, set up by those who villainously brought him to trial. “We heard him speak blasphemous words against Moses and against God.” Shameless! Do you yourself commit blasphemous acts against God and do not think about it, but pretend to be jealous for Moses? Moses was put in front because they cared a little about the things of God; Moses is mentioned both above and below: “Moses,” they say, “who brought us out” (Acts 7:40), thereby wanting to arouse the frivolity of the people. How could a blasphemous man remain victorious? How could a blasphemous man perform such signs among the people? But that's envy; it makes those exposed to it mad, so that they do not even understand what they are saying. “We heard,” they say, “how he spoke blasphemous words against Moses and against God”; and further: “this man does not cease to speak blasphemous words against this holy place and against the law,” and they add: “which Moses delivered to us,” and not God (Acts 6:11–14). 3. Do you see how they accuse him of disturbing the peace and impiety? But that it was not in his nature to say this and to be so impudent is obvious to everyone; and his very face was distinguished by meekness. So, when they did not slander (the apostles), the Scripture does not say anything like that; and since everything here is slander, God naturally refutes it by its very appearance. The apostles were not slandered, but they were forbidden; and Stephen is slandered; therefore, first of all, the face itself protects him. Perhaps it even put the bishop to shame. By the expression: “promised,” Stephen indicates that the promise was given before the place, before circumcision, before the sacrifice, before the church, and that they did not receive both circumcision and the law according to their merit, but that this land was the only reward for obedience (Abraham’s), and even the fulfillment of the promise occurred even before the establishment of circumcision; that all these were prototypes, both the abandonment of the fatherland and relatives by the command of God (after all, there is the fatherland where God will lead), and the failure to receive an inheritance here; that the Jews (a branch) of the Persians, if properly examined; that the words of God must be obeyed even without signs, even if something unfortunate were encountered, since the patriarch left his father’s grave and all out of obedience to God. If his father did not accompany him during his migration to Palestine, because he did not believe (in the true God), then all the more his descendants will not participate in this, even if they traveled most of the way, because they did not imitate the virtue of their forefather. “He promised,” he says, “to give it to him and his descendants in his possession.” This indicates both God’s great love for mankind and the faith of Abraham. Abraham’s confidence in this, even “while he was still childless,” proves both his obedience and his faith, although the circumstances presented the opposite, i.e., upon his arrival, he did not receive a “foot,” and did not have a son, which could hinder faith. Knowing this, we too will accept everything that God promises, even if sometimes the opposite happens; however, with us there is no opposite, but everything is completely consistent. Where they promise (one pleasant thing), and yet the opposite happens, the opposite actually happens; but with us it’s the other way around: here He promised sorrow, and there bliss. Why mix (different) tenses? Why make what is above before what is below? Tell me, do you grieve that you live in poverty and are embarrassed by it? Don't be embarrassed; it is worthy of sorrow if you have to suffer there; but real sorrow can be the cause of bliss. “This disease,” says (the Lord), “is not unto death” (John 11:4). Future sorrow is punishment, but present sorrow is admonition and correction. Real life is a time of struggle; therefore, one must fight; There is war and strife here. In war no one seeks peace, in war no one thinks about pleasure, no one cares about property, no one worries about his wife; but he cares only about one thing, how to defeat his enemies. We will do the same. And if we win and return with trophies, then God will give us everything. There is only one thing we need to try to do, how to overcome the devil; or better yet, this is not a matter of our efforts, but everything is the grace of God. There is only one thing we need to strive for, to acquire His grace, to gain His help for ourselves. “If God is for us, who can be against us?” , says (Rom.8:31). We will try only one thing, so that He does not become our enemy, so that He does not turn away from us. 4. Enduring disasters is not evil, but sin is evil. He is a great disaster, even if we lived in pleasure; I don’t say in the future life, but also in the present. What do you think it means to experience remorse? Isn't this worse than any torture? I would like to carefully ask those who live in evil whether they sometimes think about their sins, whether they do not tremble at the same time, whether they are not afraid, whether they do not grieve, whether they do not please those who live in fasting, in the mountains, in wisdom. Do you want to get bliss there? Be patient here for Christ’s sake; nothing can compare to this bliss. The apostles rejoiced when they were scourged. Paul also exhorts this when he says: “Rejoice in the Lord always” (Phil. 4:4). How can one, they say, rejoice where there are bonds, where there are tortures, where there are trials? This is where you can especially rejoice. How can you rejoice under these conditions, listen. He who knows nothing about himself will always be in great joy, so the more you talk to him about disasters, the more pleasure you will give him. Now, tell me, a warrior who has received many wounds and finished the battle, will he not return home with great pleasure, having in his very wounds the basis for his encouragement, glory and celebrity? And you, if you could say what Paul said: “I bear the marks of the Lord Jesus” (Gal. 6:17), then you could become great, glorious and famous. But now there is no persecution? Revolt against vanity; If anyone says anything against you, do not be afraid to hear bad things about yourself for Christ’s sake. Rise up against tyranny, pride; rise up against the attacks of anger, against the torments of lust; and these are wounds, and this is torment. Tell me, which of all the torments is the most terrible? Isn’t it when the soul is tormented and tormented? There (in bodily torment) the body suffers more, but here everything relates to the soul. It hurts when (a person) is angry, envious, or does something similar, or better said, when he suffers: after all, having anger, envy does not mean acting, but suffering (πάσχειν); That’s why they are called passions (πάθη) of the soul, wounds, ulcers. Truly, this is suffering, and even more terrible than suffering. Understand, you who are angry, that you are doing this out of passion. Therefore, he who is not angry does not suffer. Do you see that it is not the one who suffers insults who suffers, but the one who inflicts them, as I have already said? And that he really suffers is evident both from the fact that such a state is called passion, and from his body itself, since illnesses are born from anger: dullness of vision, madness and many others. But, you say, he insulted my son, my servant? Do not think that there will be weakness on your part if you yourself do not do the same. Tell me would it be good? It is impossible, I think, to say (what is good); therefore do not do what is not good. I know what kind of angry movements there are. What do you say if he shows contempt or bothers you again? “Reprove, rebuke, exhort” (2 Tim. 4:2); anger is overcome by meekness; come to him and convict him. However, one should not do this for oneself, but one must do it for others. Do not consider the insult inflicted on your son as an insult to yourself; regret that too, but not in the same way that you yourself were insulted; when your son suffered evil, it was not you who suffered, but the one who committed the evil. Tame (anger) this sharp sword: let it remain in its sheath. If we expose it, then, carried away by it, we will often use it untimely; and if it is hidden, then even if there is a need, anger will be tamed. Christ does not want us to be angry even for Him; listen to what He said to Peter: “return your sword to its place” (Matthew 26:52); are you angry for your son? Teach your son to be wise; tell him about the sufferings of the Lord; imitate your Teacher. When the apostles had to endure reproach, He did not say: I will take revenge; but what? “They persecuted me, they will persecute you too.” Therefore, endure with courage; you are no greater than Me (John 15:20). Say the same to your son and servant: you are not greater than your master. But do these suggestions of wisdom seem insufficient? Alas, one cannot express in words the way one can learn through experience. When you stand between two warring parties, then be on the side of the offended, not the offended, and you will find out whether victory will be on your side, whether you will receive brilliant crowns. See how God, being insulted, answers meekly and mercifully: “Where,” He says, “is Abel your brother?” What does Cain answer? "Don't know; Am I my brother’s keeper?” ( Gen. 4:9 ) What is more arrogant than this answer? Even if someone heard this from their son, or from their brother, would they not take such an act as an insult? But God again meekly answers: “The voice of your brother’s blood cries out to Me.” But God, you say, is above anger? This is why the Son of God condescended to make you as godlike as possible for a human being. But this, you say, is impossible for me as a person? So we will present you with people as examples. And do not think that I will point to Paul or Peter; no, there are fewer people and much lower than them. Servant Elijah insulted Anna, saying: “How long will you be drunk?” . What's more offensive than that? But what is she? “I am a woman of sorrowful spirit” (1 Samuel 1:14–15). Truly, there is nothing better than sorrow; she is the mother of wisdom. This same wife, having a rival, did not insult her; but what? She comes running to God and during prayer does not even remember her, does not say: so-and-so is insulting me, take revenge on her for me; The wife was filled with such wisdom (let us, the husbands, be ashamed), although you know that there is nothing equal to jealousy. 5. The publican, insulted by the Pharisee, did not repay him with insult, although he could have done so if he wanted; but he endured it with wisdom, saying: “God! be merciful to me, a sinner! (Luke 18:13). Mephibaal, accused and slandered by a slave, did not say or do anything bad to him, even before the king himself (2 Samuel 16:3; 1 Chronicles 8:35). Do you want to hear about wisdom and harlots? Listen to what Christ said when she wiped His feet with her hair: “publicans and harlots go ahead of you into the kingdom of God” (Matthew 21:31). Do you know how she stood, cried and washed away her sins? Look how she was not angry with the Pharisee, being insulted by him. “If,” he says, “he knew that this wife was a “sinner,” he would not have allowed her to come to him” (Luke 7:39). But she did not tell him: tell me, are you yourself clean of sins? - and she lamented even more, grieved more and shed hotter tears. If a woman, and tax collectors, and harlots are wise, and, moreover, before (receiving) grace, then what kind of forgiveness will we be awarded when, with such grace, we are worse than wild beasts at enmity, biting and tormenting each other? There is nothing more shameful than anger; nothing more dishonest, nothing more terrible, nothing more unpleasant, nothing more harmful than him. I say this not so that we should be meek only in relation to husbands, but so that you can endure it if your wife annoys you with words. Let your wife also be a field of struggle and a school for you. Isn’t it crazy to engage in exercises that bring no benefit and even exhaust the body, and not make your home a school that gives us a crown before exploits? Is your wife insulting you? Don't be a woman yourself; after all, it is natural for a woman to insult; This is a disease of the soul, a vice. Do not consider it dishonorable for yourself when your wife insults you. It is dishonorable if you insult her and she is wise; then you act basely, then you suffer harm; if you, being insulted, endure, then this is a great proof of your strength. I’m not saying this to incite women to cause offense - let them not! - but so that even if this happened at the instigation of Satan, you would endure it. Husbands, being strong, tend to endure (insults from) the weak. If the servant contradicts you, bear it with wisdom; not what he deserves from you, say and do, but what you need to say and do. Never, to insult a girl, utter a shameful word; never call a slave vile, because by doing so you humiliate not him, but yourself. It is impossible for an angry person not to lose his temper, like the sea when it is agitated, or a spring to remain clean when dirt is thrown into it from somewhere: so everything here gets mixed up, or, better said, everything becomes upside down! If you hit someone or tore their clothes, you caused more harm to yourself; his wound remains on his body and clothes, but on your soul. You tore her to pieces, you struck her; he threw the rider under the feet of the horses, and made them drag him, overthrown; and the same thing happens as if a driver, angry with another, then drags himself (on the ground). When you punish or admonish, or do anything similar, (do) without rage and anger. If the one who punishes is the physician of the sinner, then how can he heal another, having previously caused harm to himself and not healing himself? Tell me, if any doctor goes to treat another, having wounded his hand in advance or blinded his eyes in advance - will he really heal another in such a state? No, you say. Likewise, when you punish or admonish someone, let your eyes look bright. Do not disturb your mind, otherwise how will you achieve healing? But he cannot be equally calm in a person who is not angry and an angry one. Why, having overthrown the teacher from his seat, do you consult with him lying on the ground? Do you not see how judges, intending to conduct a trial, sit on their seats and wear decent clothes? Do the same: adorn your soul with the clothing of a judge (and this is meekness), and then sit down to carry out judgment in your seat. But, you say, he won’t be afraid? No, he will be much more afraid. Otherwise, even if you tell the truth, the slave will attribute it to anger, and if (you say) meekly, then he will condemn himself; the main thing is that you will do what is pleasing to God, and thus you will be worthy of eternal blessings - according to the grace, generosity and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. These conversations were delivered by the saint in Constantinople in 400 or 401. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: