Беседа 21

Acts 9:26–27. Saul arrived in Jerusalem and tried to pester the disciples; but everyone was afraid of him, not believing that he was a student. Barnabas, taking him, came to the Apostles and told them how on the way he saw the Lord, and what the Lord said to him, and how he boldly preached in Damascus in the name of Jesus. Reconciling the sayings of Paul. – Peter’s visit to the believers. – Peter’s meekness and humility. - Almsgiving benefits the dead. - Offering for the dead. 1. Here it is fair to be perplexed: in the letter to the Galatians (Paul) says: “And he did not go up to Jerusalem to the Apostles who preceded me, but went to Arabia, and again returned to Damascus. Then, three years later, I went to Jerusalem to see Peter and stayed with him for fifteen days. But I saw no other of the apostles” (Gal.1:17-19); but here, on the contrary (it is said), that Barnabas brought him to the apostles. He says either that he did not go to (Jerusalem) in order to stay; there he says: “I did not then consult with flesh and blood, and did not go up to Jerusalem to the apostles who preceded me” (Gal. 1:16, 17); or the fact that the intention (against him) in Damascus happened after his arrival from Arabia, and then, after returning from there, a journey followed (to Jerusalem). Thus, he did not come to the apostles, but “tried to pester the disciples” as a student, and not as a teacher. Consequently, he did not come to go to his first ones (the apostles), because he did not learn anything from them. Or he does not mention this journey, but is silent, so it was like this: he went to Arabia, then came to Damascus, then to Jerusalem, then to Syria; or another way: he came to Jerusalem, then he was sent to Damascus, then to Syria, then again to Damascus, then to Caesarea, and then, fourteen years later, maybe (he came to Jerusalem again), when he brought the brethren with Barnabas (Gal. 1: 1-4). Or, if not, then we are talking about a different time here. The writer shortens a lot and connects different tenses. See how he is not vain and does not expand in the story of this vision (of Paul), but briefly narrates it. And then he starts again and says this: “Saul arrived in Jerusalem and tried to pester the disciples; but everyone was afraid of him, not believing that he was a disciple” (Acts 9:26). And from here again Paul’s fiery (zeal) is revealed, not (only) from Ananias and those who marveled at him there (in Damascus), but also from what happened in Jerusalem, since this (his conversion) was accomplished beyond human hope. And look: out of humility he comes not to the apostles, but to the disciples, as a disciple, because they did not yet believe him. “Barnabas took him and came to the Apostles and told them how he had seen the Lord on the way” (Acts 9:27). This Barnabas was an obedient and meek man; his name means: son of consolation; That’s why he was loved by Paul. And that he was very kind and meek is evident both from the present circumstance and from what happened with John (Mark, (Acts 15:37)). Hence he is not afraid, but tells how “he” (Paul) “in Damascus preached boldly in the name of Jesus” (Acts 9:27). He probably heard about what happened to him back in Damascus. Therefore, when this was previously done, then (Paul) confirmed what was said by his deeds. “And he remained with them, going in and going out, in Jerusalem, and preached boldly in the name of the Lord Jesus. He also spoke and contended with the Hellenists” (Acts 9:28, 29). Since the disciples were afraid of him, but the apostles did not believe him, by this he dispels their fear. “He also spoke and competed,” says (the writer), “with the Hellenists.” Hellenes calls those who spoke Hellenic; and this (Paul did) was very reasonable, because the others, inveterate Jews, did not want to see him. “And they tried to kill him,” this testifies to the strength and complete victory (of Paul), and also to the fact that they were very dissatisfied with what happened. “When the brothers heard about this, they sent him to Caesarea” (Acts 9:30). They do this out of fear. Fearing that the same thing would happen to him as with Stephen, they sent him to Caesarea. "And they were escorted to Tarsus". They send him both out of fear and also so that he can preach and be safe while in his homeland. And notice, please, how not everything is done by grace, but God allows them to arrange many things with their own wisdom, in a human way. If this was the case with him, then even more so with those (disciples); He allows it so that the careless have no excuse. “The churches throughout all Judea, Galilee and Samaria were at rest, being edified and walking in the fear of the Lord; and, being encouraged by the Holy Spirit, they multiplied” (Acts 9:31). (The writer) intends to talk about Peter and his journey to the saints. Therefore, lest anyone think that Peter did this out of fear, he first talks about the state of the churches and shows that when there was persecution, Peter was in Jerusalem, and when the Church was safe everywhere, then he left Jerusalem. He was so zealous and firm! He did not think that if there was peace, then his arrival was not necessary. Why, you say, does he do this and go on during the world and after the departure of Paul? Because more attention was paid to them (the apostles), as they were often the subject of surprise for the people, and they despised him and rebelled against him more. 2. Have you seen how peace follows warfare? Or better: did you see what that abuse did? She scattered the creative world. In Samaria Simon was put to shame; An incident happened to Sapphira in Judea. And then, as there was peace, (their) affairs were not unsuccessful, but this peace was such that (during it) consolation was needed. “It happened that Peter, going around everyone, came to the saints living in Lydda” (Acts 9:32). He walked around, like some military leader, the ranks, observing which unit was closed, which was fully armed, and which needed his presence. Look how he manages to be everywhere and is the first. When an apostle was to be chosen, he was the first; when to talk with the Jews about the fact that (the apostles) were not drunk with wine, when to heal the lame, when to speak to the people, he is before the rest; when (it happened) with the leaders, when with Ananias, when healings from the shadow were performed, he was there. Where there was danger and where discretion was required, there he was; and where everything was in the world, there they were all together: so he did not seek greater honor for himself. Again, when it was necessary to work miracles, he appears before others, and here, too, he himself takes up the work and makes the journey. “There he found a man named Aeneas, who had been lying in bed in relaxation for eight years. Peter said to him: Aeneas! Jesus Christ heals you; get out of your bed. And he immediately stood up” (Acts 9:33, 34). Why didn't he expect this man's faith and even ask if he wanted to be healed? Especially because the miracle was performed for the comfort of many. Listen to what benefit (came from this). “And all those who lived in Lydda and Sharon saw him,” continues (the writer), “and they turned to the Lord” (Acts 9:35). It was not in vain that he said so; Aeneas was a famous man; Moreover, he also presented proof of the sign, taking the bed. (The Apostles) not only healed diseases, but along with health they also imparted strength. On the other hand, until this time they had not yet demonstrated their (miraculous) power, and therefore they rightly did not demand faith from this man, just as they did not demand from the lame man. Just as Christ, when he began the signs, did not require faith, so did they. In Jerusalem, faith was rightly required of them first; So, according to faith, some, overcome by illnesses, were placed on the roads, so that at least the shadow of Peter passing would overshadow one of them, because many signs were performed there; and here this is done first. And some of the signs were performed for the conversion of those who did not believe, and others for the comfort of those who believed. “In Joppa there was one disciple named Tabitha, which means “chamois”; she was full of good deeds and did a lot of alms. It happened in those days that she fell ill and died. They washed her and laid her in the upper room. And as Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him to ask him not to delay in coming to them” (Acts 9:36-38). Why did they wait for her to die? Why didn’t they bother Peter before this? According to their wisdom, they considered it unworthy to bother their disciples for such matters and distract them from preaching; That’s why (the writer) says that (Peter) was not far away, to show that they asked for this as if by chance - and Tabitha was a student - but not deliberately. “Peter got up and went with them; and when he arrived, they brought him into the upper room" (Acts 9:39). They do not ask, but leave it to him so that he, of his own volition, will grant her life. This is how what was said is fulfilled here: “alms delivers from death” (Tov.12:9). “And all the widows came before him with tears, showing the shirts and dresses that Serna had made while she lived with them” (Acts 9:39). They bring Peter to where the deceased lay, perhaps thinking of presenting him (the case) for some edification. Have you seen the addition made (to the name of this wife)? It is not without a purpose that her name is mentioned, but so that we know that she lived up to this name, was as attentive and active as a chamois. Many names are given with special meaning, as we have often told you. “She was,” says (the writer), “full of good deeds and did a lot of alms.” It is great praise for a wife if she did both in such a way that she was “full” of both; and in advance, as can be seen, she took care of the first, and then of the last. “What did Serna do,” he says, “while living with them.” Great humility! Not like us; but they were all together, making great efforts to give alms. “Peter sent everyone out and, kneeling down, prayed, and turning to the body, said: Tabitha! stand up. And she opened her eyes, and when she saw Peter, she sat up” (Acts 9:40). Why is he sending everyone out? In order not to be embarrassed by tears and not to lose calm. “And he knelt down and prayed.” This is a sign of intense prayer. “Giving her his hand,” he says. It shows here separately how life and then power were returned, that through the word, and this through the hand. “He gave her his hand and lifted her up, and calling the saints and widows, he set her before them alive” (Acts 9:41), for some as a consolation, since they again received a sister and saw a miracle, and for others as a help. “This became known throughout Joppa, and many believed in the Lord. And he stayed quite a few days in Joppa with a certain Simon a tanner” (Acts 9:42, 43). 3. Look at the humility and meekness of Peter: he does not stay with her (Tabitha) or with any other noble, but with a tanner, instilling humility in all his actions, and not allowing the poor to be ashamed, nor the great to be exalted; This is why he decided to bypass (the churches) because the believers needed his instruction. But let's turn to the above. “And (Paul) tried,” says (the writer), “to pester the disciples.” He did not come with pride, but humbly. He also calls disciples those who were not among the twelve, because then everyone was called disciples because of great virtue, which was a clear distinction of disciples. “But everyone,” he says, “was afraid of him.” Look how they avoided danger, and how strong their fear was. “Barnabas, taking it, came to the Apostles and told them.” It seems to me that Barnabas was close to Paul before; That's why he tells everything about him. He himself says nothing about this; I think that he would not have spoken about this in front of others even after, if some need had not presented itself to him. “And he remained with them, going in and going out, in Jerusalem, and preached boldly in the name of the Lord Jesus.” This invigorated the others too. Do you see that both there and here others take care and arrange his journey, but he himself has not yet received Divine inspiration? This also shows his jealousy; and it seems to me that he made the journey not (only) by land, but then also by sea. And all this was with a good purpose, so that he would preach there too. Therefore, both the attempts against them and the journey to Jerusalem were for a good purpose, so that there would be no more doubt about him. “He also spoke and competed with the Hellenists. The churches throughout Judea, Galilee and Samaria were at peace, being edified and walking in the fear of the Lord,” that is, they multiplied and had peace among themselves, true peace. And it’s good, because external warfare caused them a lot of harm. “And being encouraged by the Holy Spirit, they multiplied.” The Spirit comforted (all of them) both with miracles and works, and also, moreover, each one separately. “It happened that Peter, going around everyone, came to the saints living in Lydda. There he found one man named Aeneas, who had been lying in bed in relaxation for eight years. Peter said to him: Aeneas! Jesus Christ heals you." This is not a word of vanity, but of the belief that this will happen. And it seems to me beyond doubt that the patient believed this word and (therefore) became healthy. And that (Peter) was alien to pride is clear from what follows. He did not say: in the name of Jesus; but it seems to narrate (only) about the sign itself. “And all who lived in Lydda and Sharon saw him, and they turned to the Lord.” Therefore, it was not in vain that I said that miracles were performed for conviction and consolation. “There was a certain disciple in Joppa named Tabitha. It happened in those days that she fell ill and died.” Did you see the signs being performed everywhere? Tabitha did not die suddenly, but after an illness; but they did not invite Peter until she died. “And when Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him to ask him not to delay in coming to them.” Notice that they invite through other messengers; but he obeys and comes, not considering such an invitation an insult. Such a great good is sorrow; it connects our souls. There (was) no crying, no sobbing. “They washed her and laid her in the upper room,” i.e. They did everything that (is done) over the dead. “Peter got up and went with them; and when he arrived, they brought him into the upper room, knelt down, prayed, and, turning to the body, said: Tabitha! stand up." God does not allow all signs to be performed with equal ease. This was beneficial for the (apostles) themselves. He provided not only for the salvation of others, but also for them. That is why he who healed many (with one) shadow now uses such (effort) for resurrection. However, sometimes the faith of those approaching helped. Thus, Peter (Peter) raises her first from the dead, calling her by name. She, as if awakening from a dream, first opened her eyes; then, immediately seeing Peter, she sat down, and finally, with the touch of her hand, she was strengthened. Notice again, please, what is the benefit (from this), and how the fruits (of this) did not serve to (satisfy) vanity. That’s why he sends everyone out, imitating the Teacher in this too. Where there are tears, it is impossible for such a sacrament to take place; or better: where there are miracles, there should be no tears. Listen, I exhort you: even though not the same, but also a great sacrament is being performed over the present dead. Tell me: if the king sent us sitting (here) to invite someone to his royal dwelling, would it really be necessary to cry and sob? And here are present angels descending from heaven, sent from the King himself - to call a slave like them, and are you crying? Or don’t you know what kind of mystery is happening here, how terrible and terrible, but truly worthy of singing and joy? 4. Do you want to understand and make sure that there is no time for tears here? This is the greatest mystery of God's wisdom. The soul, as if leaving some house, proceeding (from the body) hurries to its Lord; are you crying? Therefore, one should do the same at the birth of a baby; after all, this is birth, (only) better than that. She appears in a different light; freed, as it were, from some kind of imprisonment; comes out as if from the field. Yes, you say, it’s fair to talk like that about (people) virtuous. But what good is this to you, O man, when you do not act in the same way towards the virtuous? Tell me, what could you blame a little baby for? Why are you mourning him? Why (mourn) the newly enlightened? And he is in the same condition. Why are you crying about him? Don’t you know that just as the sun rises pure, so the soul, leaving the body with a clear conscience, shines brightly? One should not look with the same silence at a king entering a city as at a soul leaving the body and departing with the angels. Imagine in what state the soul is then, in what amazement, in what surprise, in what joy! Why are you crying, tell me? You don’t just do this to sinners, do you? Oh, if it were only for sinners! Then I wouldn't stop crying. Oh, if only this were their goal! This is the cry of the apostles, this is the cry of the Lord himself. And Jesus wept for Jerusalem. With this rule I would like to distinguish between (different) types of crying. When, mourning (the dead), you make speeches, (mentioning) both habit and care (your own), then you are not crying about that, but (only) pretending. Weep and weep for the sinner, (for him) and I will shed tears; and I (will cry) the more, the more he is subject to punishment; and I will cry for this purpose. Not only should you weep for such a (dead) person, but also the whole city and (everyone) you meet, as (they cry) for those led to death. The death of sinners is truly a cruel death. But (with us) everything is perverted. Such crying is crying filled with wisdom and great edification, and that is (a sign of) cowardice. If we all cried like this, we would correct them during our lifetime. Just as if you had the opportunity to deliver a medicine that prevents bodily death, then you would do it, so now, if you mourned this death (of sinners), then you would not allow it either in yourself or in another. And now, it is not clear what is being done: having the opportunity to prevent this death from befalling us, we allow it; and when it happens, we cry. Truly worthy of tears (sinners); when they appear before the throne of Christ, what words will they hear, what torment will they suffer! They lived in vain; or better, not in vain, but to the detriment (of oneself). And it is proper to say about them: “It would have been better for that man not to have been born” (Mark 14:21). What, really, is the benefit, tell me, of wasting so much time to harm yourself? And if only it were spent in vain, would the loss be of little importance? Tell me: if any mercenary labored in vain for twenty years, would he not begin to cry and weep and consider himself the most unfortunate of all? But this one worked all his life in vain, and did not live a single day for himself, but for pleasure, for luxury, for covetousness, for sin, for the devil. Let's not cry about him, tell me? Shouldn't we try to kidnap him from danger? There is, indeed, an opportunity to lighten his punishment if we wish. So, if we make frequent prayers for him; if we give alms, then, although he himself was unworthy, God will hear us. If for the sake of Paul He saved others, and for the sake of others He had mercy on others, then will He not do the same for our sake? From his own estate, from yours, from whatever you want, provide help; pour oil (on him), or at least water. He cannot show his own works of mercy? Let them be at least related. Doesn't have any committed by himself? Let them be (perfect) for him. In this way, the wife can intercede for him boldly, presenting on his behalf what is needed for salvation. The greater the sins he is guilty of, the more necessary is alms for him. And not only because of this, but also because now it no longer has such power, but much less. It doesn’t matter whether someone creates it himself or for him. So, the less it is (in strength), the more we must increase it in quantity. We will not take care of monuments or gravestone decorations. Gather the widows - this is the best monument! Tell (them) the name (of the deceased); Let everyone make prayers and supplications for him. This will incline to the mercy of God, although it is not he himself, but another who does alms for him. This is in accordance with God's love for mankind. Widows standing around and crying can save, if not from present, then from future death. Many have benefited from the charity done for them by others. If they were not completely (pardoned), then at least they received some consolation. Otherwise, how would children who know nothing about themselves, and are all parents, be saved? And often wives were given children who knew nothing of themselves. God has given us many paths to salvation; If only we ourselves were not careless! 5. But what do you say if someone is poor? I will say again that the merit of alms is judged not only by what is given, but also by diligence. But give only less than you can, and you will accomplish everything. What if someone, you say, is lonely, a stranger and has no one? Why doesn’t he have anyone, tell me? For this very reason he is being punished, because he has no one so close, so virtuous. Therefore, if we ourselves are not virtuous, then we should try to have virtuous comrades and friends, a wife and a son, in order to receive some benefit and through them, albeit small, however, benefit. If you try to marry not a rich, but a pious wife, then you will have this consolation. Likewise, if you try to leave behind not a rich, but a pious son and an honest daughter, then even then you will have this consolation. And if you take care of this, then you yourself will be like that. It is characteristic of virtue to have such friends, and a wife, and children. Offerings for the dead are not in vain, prayers are not in vain, and almsgiving is not in vain. The Spirit has ordained all this, desiring that we should benefit each other mutually. Look: he benefits through you, and you benefit for his sake. You spent your property, deciding to do a good deed, and you became the author of salvation for him, and he became the author of alms for you. Do not doubt that this will bear good fruit. It is not in vain that the deacon exclaims: “O those who have fallen asleep in Christ, and those who commemorate them.” It is not the deacon who speaks these words, but the Holy Spirit; I mean (His) gift. What are you saying? The sacrifice is in the hands (of the priests) and everything prepared is presented; angels and archangels are coming; the Son of God is present; everyone stands there in such awe; they stand, shouting amid general silence; and you think that this is in vain? In this case, everything else is in vain: offerings for the Church, and for the priests, and for all (Christians). But it won't happen! On the contrary, all this is done with faith. Why, do you think, are there offerings for the martyrs, and are they called at this hour? Although they are martyrs, although these are (offerings) for martyrs, it is a great honor to be remembered in the presence of the Lord, during the commission of such a death, a terrible sacrifice, ineffable sacraments. Just as in the face of a sitting king, anyone can ask for what he wants, but when he gets up (from his place), then no matter what he says, he will say in vain - so here, while the sacraments are being presented, then for everyone the greatest honor is to be honored with commemoration. Look: here is proclaimed that terrible mystery that God gave Himself up for the universe. Along with this secret action, those who have sinned are also remembered in good time. Just as at the time when the victories of kings are celebrated, those who participated in the victory are glorified, and those who are in bonds at that time are freed, and when this time passes, then those who did not have time to receive no longer receive anything, so it is exactly here; This is the time of victorious celebration. “For as often as you eat this bread and drink this cup,” says (the apostle), “you proclaim the death of the Lord” (1 Cor. 11:26). Let us not proceed lightly and think that this is being done in such a way, without a purpose. And together we will remember the martyrs, and, moreover, with faith that the Lord did not die; and that He was dead, this is a sign of the mortification of death. Knowing this, let us remember what consolations we can give to the dead - instead of tears, instead of sobs, instead of gravestones, alms, prayers, offerings - so that they and we may be worthy of the promised benefits, by the grace and love of the Only Begotten Son, 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: