Беседа 31

Acts 14:14–15. But the Apostles Barnabas and Paul, hearing about this, tore their clothes and, rushing into the people, loudly said: men! what are you doing? And we are people like you, and we preach the gospel to you so that you will turn from these false things to the Living God, who created heaven and earth and the sea and everything that is in them. Paul's jealousy. - About enduring insults. – Image of an angry person. 1. Look with what power the apostles do everything. They tore their clothes, rushed, began to cry out loudly, and all this - out of the disposition of their souls, out of disgust for what had happened and as a sign of their grief. And it was truly unfortunate, truly inconsolable sorrow, that they were taken for gods, as if they were introducing idolatry, which they came to destroy. And it was arranged by the devil. They don't remain silent, but what? “And we,” they say, “are people like you.” The evil was immediately stopped at the very beginning. They didn’t just say: “people,” but: like you. Then, so that you don’t think that they also worship gods, listen to what they add: “We preach the gospel to you, that you should turn from these false things to the Living God, who created heaven and earth and the sea and everything that is in them.” Look: they do not mention the prophets, and they do not say why (God), being the Creator of everything, allowed the pagans to live according to their laws. “Who in the past generations suffered all nations to walk in their own ways” (Acts 14:16). What (God) allowed, (Paul) speaks, but why he allowed, he does not yet (say); stops for now on what is most necessary, without mentioning the name of Christ. “Although He did not cease to testify of Himself with good deeds, giving us rain and fruitful seasons from heaven, and filling our hearts with food and joy” (Acts 14:17). Look: he does not want to increase their guilt, but teaches them to better relate everything to God. (The Apostles) knew that they should not be so concerned about saying something worthy about God as about saying something useful to their listeners. Notice how covertly he points out their guilt. After all, if (God) did so much for them, then they deserve punishment for the fact that, while enjoying such benefits, they did not know their Nourisher. But he does not say this clearly, but only hints, saying: “giving us rain from the sky.” So David said: “they were rich from the fruit of wheat, wine and oil” (Ps. 4:8); and in many other places, when discussing creation, he points to this. Jeremiah also speaks first of creation, and then of industry, which appears (in the sending of) rains. He is guided by them in his speech. “Filling,” he says, “our hearts with food and joy.” Food is (served) in abundance, and not only in abundance and accordingly in need. “And while they were saying this, they barely persuaded the people not to offer sacrifices to them” (Acts 14:18). Therefore, they were even more worthy of surprise. Do you see that they were concerned about stopping this madness? “Some Jews came from Antioch and Iconium and, when the Apostles preached boldly, they convinced the people to leave them, saying: they say nothing true, but they all lie. And having aroused the people, they stoned Paul and dragged him out of the city, considering him dead” (Acts 14:19). Truly sons of the devil! Not only in their cities, but also outside them, they do this and use as much effort to harm the preaching as the apostles do to strengthen it. “And having aroused the people,” he says, “they stoned Paul and dragged him out of the city.” Here the saying is fulfilled: “My grace is sufficient for you, for My power is made perfect in weakness” (2 Cor. 12:9). This is more than raising up the lame. The pagans took them for gods, and the Jews “convinced them and aroused the people”: not everyone was usually surprised at them (the apostles). And look, in the same city in which they were so amazed at them, they endure suffering; and it was useful for those who saw it. And what (God) allowed them to suffer for this purpose, listen to how (the apostle himself) points out when he says: “I hold back, lest anyone think of me more than what he sees in me” (2 Cor. 12:6). “When the disciples were gathered around him, he arose and went into the city” (Acts 14:20). Do you see his jealousy? Do you see the ardent and fiery zeal? He entered again into the same city, and from this it becomes clear that if he (later) left, it was because he wanted to sow the word (in other places) and that there was no need to irritate their rage. This glorified them no less than miracles and delighted them even more. Nowhere is it said that they returned, rejoicing that they had performed signs, but that they were worthy to accept dishonor for His name. They learned this from Christ, Who said: “Do not rejoice that the spirits are subject to you” (Luke 10:20). True and pure joy is to suffer anything for Christ. Then they visited all those cities in which they were exposed to danger. “And the next day he withdrew with Barnabas to Derbe. Having preached the Gospel to this city and having acquired quite a few disciples, they went back through Lystra, Iconium and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith and teaching that through many tribulations we must enter the Kingdom of God” (Acts 14:20–22). 2. So they spoke, so they convinced. “Confirming,” says (the writer), “the souls of the disciples.” Thus they were confirmed and joined even more. They predicted (suffering) for them so that they would not be tempted, since the same thing should have happened not only with the apostles, but also with the disciples, so that they would immediately from the very beginning recognize both the power of preaching and the fact that they too must suffer, and so that they would stand courageously, not being surprised only by the signs, but even more (strengthened) against temptations. That is why he himself said: “by the same struggle which you have seen in me and now hear” (Phil. 1:30). Persecution followed persecution, everywhere there was scolding, persecution, stoning: what is the consolation? How did they convince you when they talked about suffering at the very beginning? But here's another consolation. “And having ordained elders for them in every church, they prayed with fasting and commended them to the Lord in whom they believed” (Acts 14:23). Do you see Paul's jealousy? “They prayed,” he says, “with fasting and gave them over to the Lord.” Here is ordination with fasting; fasting again, cleansing our souls. “Then passing through Pisidia, they came to Pamphylia, and having preached the word of the Lord in Perga, they went down to Attalia” (Acts 14:24–25). So that the disciples would not lose heart because those taken for gods were undergoing such suffering, they came to them and talked. And note: they retreat to Derbe in advance to allow them to calm down from their rage; and then again to Lystra, Iconium and Antioch, yielding to them when they were irritated, and again turning to them when they calmed down. Do you see how they did not do everything through grace, but also through their own diligence? “And from there they sailed to Antioch, from where they were committed to the grace of God for the work, which they completed” (Acts 14:26). Why do they come to Antioch again? To announce what happened there. In addition, through this a great thing will be accomplished: it was finally necessary to openly preach to the pagans; That’s why they come to announce it, so that they can know about it - and it happened that at the same time those who had forbidden to talk with the pagans came, and so that they, having later received confirmation from Jerusalem, would go (to the pagans) openly. Or in other words: this reveals their non-arrogant disposition. Having come, they show both their boldness, since they preached to the pagans even without those (apostles), and obedience, since they inform them about this: having done such deeds, they did not become proud. “Where were they betrayed,” says (the writer), “to the grace of God.” The Spirit commanded then; but it is known that what belongs to the Spirit also belongs to the Son, because They have one power, just as the nature of the Son and the Spirit is one. “Arriving there and gathering the church, they told everything that God had done with them and how He had opened the door of faith to the pagans. And they remained there a considerable time with the disciples” (Acts 14:27–28). And it should have been, because the city was large and had a need for teachers. But let's turn to the above. They amazed them with their very appearance, tearing their clothes. Joshua did the same after the defeat of the people (Israel) (Joshua 7:6). Do not think that this is unworthy of them and their good behavior: otherwise they would not have stopped such an impulse, otherwise they would not have extinguished this flame. So let us not stop doing what is necessary. If in this way they barely convinced them, then what would not have happened if they had not done so? If they had not done this, one would have thought that they were not humble and more concerned about their own honor. And pay attention to the speech, moderate in reproach, filled with surprise and reproach. This is what especially stopped those, i.e. the word: “And we are people like you, and we preach the gospel to you, so that you turn from these false ones to the Living God.” As if they said this: although we are people, we are greater than these (gods), because they are dead. Look how they not only stop, but also teach, and say nothing about invisible objects. “Who created,” he says, “the heavens and the earth and the sea and everything that is in them.” He calls the times themselves witnesses. O fury of the Jews! They dared to come to the people who honored the apostles so much and stone Paul. They took him outside the city, perhaps out of fear of the people. “They prayed,” says (the writer), “with fasting and gave them up to the Lord.” They taught to fast in the face of temptation. They did not talk about what they themselves did, but “what God did to them.” It seems to me that they were talking about temptations. They did not come here in vain and not in order to calm down, but with foresight, being guided by the Spirit, so that the preaching among the pagans would be more established. But why, you say, did they not install elders in Cyprus and Samaria? Because the latter was not far from the apostles, and the former from Antioch, which is why the word (there) was maintained; here they needed greater consolation, especially the pagan believers, who had to be taught a lot. They came to teach because they were truly ordained by the Spirit. And look at Paul's jealousy. He does not ask whether he should preach to the pagans, but immediately preaches; That’s why he said about himself: “I did not then consult with flesh and blood” (Gal. 1:16). 3. Truly, sorrow is a great blessing and adornment of a great and noble soul. How many believed after this, and no one became so famous! So we always need jealousy, great fervor of the soul and its readiness for death. It is impossible to receive the kingdom otherwise than through the cross. Let's not delude ourselves. If during a war it is impossible to escape by indulging in bliss, caring about property, engaging in trade and remaining careless, then even more so during this battle. Or do you think that this abuse is not crueler than all others? “Our struggle,” says (the apostle), “is not against flesh and blood” (Eph. 6:12). Whether we are having lunch, walking, or washing, the enemy is always standing next to us. He knows no time of rest, except during sleep; but often even then it attacks, introducing unclean thoughts and arousing our passions with dreams. And we, considering the unimportant thing for which he attacks, are not awake, not sober, do not look at the many forces hostile to us, do not think that this very thing is the greatest disaster, but amid so many battles we indulge in bliss, as if in the middle of the world. Believe me, even now it is possible to endure sufferings more severe than those that Paul endured. Then they stoned him, but now you can be stoned with words heavier than stones. What should be done? What he did. He did not hate those who beat him, but after they took him out, he again entered the city to do good to those who had insulted him so much. If you too suffered an insult from an offender who treated you unfairly, then you too were, as it were, stoned. Don't say: I didn't do anything bad. What did Paul do that would warrant stoning him? He preached about the kingdom, turned away from error, led to God: this is worthy of crowns, worthy of glory, worthy of innumerable rewards, and not stones - and yet he suffered the opposite. But this is a brilliant victory. “And they pulled me out,” says (the writer). And you are often attracted. But do not be angry, but preach the word (of God) through meekness. Has anyone insulted you? Be silent, bless if you can: in this way you too will proclaim the word (of God), teach meekness, and inspire humility. I know many who suffer not so much from wounds as from insults by words, because the wound touches the body, and this concerns the soul. But let us not be upset, or better yet, when we are offended, let us endure. Don't you see how wrestlers, having been wounded in the head and having lost their teeth, calmly endure the pain? But here there is no need to grind, no need to bite with your teeth. Remember your Lord, and this memory will immediately become medicine for you; remember Paul; Consider that when you receive a wound, you remain a winner, and when you inflict a wound, you remain defeated, and this will heal everything. Don’t get carried away at the (first) minute, and you will immediately correct everything; do not give in to the (first) movement, and you will extinguish everything. It is a great consolation to endure anything for Christ. If you do not proclaim the word of faith, then you proclaim the word of wisdom. But, you say, the more (the offender) sees meekness, the more he attacks. Are you really upset because he multiplies your rewards? But, they will say, he is becoming indomitable. This is an excuse for your cowardice; on the contrary, then he becomes indomitable when you take revenge. If God knew that as a result of vengeance, offenders become indomitable, he would not have commanded it, but would have said: avenge yourself; but He knows that it brings more benefit. Do not make laws that are contrary to God; Obey him; You are no better than the One who created us. He said: endure insults; and you say: I will take revenge on the offender so that he does not become indomitable. So do you care more (for God) for him? These are words of passion, obstinacy, pride, opposition to the commandments of God. Even if he suffered harm from it, shouldn’t he obey? When God commands something, we should not lay down laws that are contrary to Him. “A gentle answer,” says (the Wise One), “turns away wrath” (Proverbs 15:1). This is what makes (the answer) humble, not controversial. If it is good for you, then it is good for him; if it is harmful for you, who are thinking of correcting it, then even more so for him. "Doctor! heal yourself” (Luke 4:23). Did he say something bad (about you)? You praise (him). Did you vilify? You exalt. Did you plan evil? Do yourself a favor. Repay him if you truly care about his salvation, and do not try to satisfy your passion for revenge. But, you will say, having repeatedly tested my long-suffering, he became worse. This is not about you, but about him. Do you want to know what God has endured? His altars were destroyed, His prophets were killed (Rom. 11:3), but He endured everything. Could He not have sent down lightning from above? But after the prophets He sent were killed, He sent the Son. When they showed great wickedness, then He showed good deeds. Likewise, when you see (an angry person) hardened, then yield all the more, because his very hardness needs greater easing. The more he offends, the more meekness he needs. Just as a fever, when it gets especially intense, then requires calm, so does a person who has become embittered. When the beast gets too furious, then we all run away from it, as well as from the angry one. Don’t think that this is an honor for him: do we really want to honor the beast or the demons when we run away from them? Not at all. This is dishonor and reproach; or better, not dishonor and reproach, but condescension and philanthropy. Don't you see how sailors, when a strong wind arises, lower their sails so as not to sink the ship? And the rider, when the horses carry him, gives them free rein and does not hold back, so as not to waste (his) strength in vain. 4. Do the same. Anger is fire, it is a strong flame that requires (combustible) substance; do not give food to the fire, and soon you will stop evil. Anger has no power on its own unless someone else supports it. Nothing can justify you. He is possessed by fury and does not know what he is doing; and if, looking at him, you fall into the same situation and fail to follow his example, then can you receive forgiveness? If someone, while at a feast, saw another in the hall in a drunken and ugly state, and then he himself fell into the same state, wouldn’t it be unforgivable, especially since he got drunk after that? So it is here. Let’s not think that we can say in justification: I didn’t start it; this serves to accuse us that, seeing him, we were not wise; it is the same as if someone said: I was not the first to kill. That is why you are worthy of punishment, because, having seen the example, you did not restrain yourself. If you saw a drunken man vomiting, tormenting himself, tormenting himself, bulging his eyes, filling the table with uncleanness, and everyone running away from him, and then you yourself fell into the same thing, wouldn’t you be even more disgusting? So is he who is angry. He strains the veins of the one who vomits, inflames his eyes, torments his insides, spews out words much worse than that food, says everything as if undigested and nothing useful - because anger interferes - and just as there often an excess of phlegm, irritating the stomach, completely exhausts it, so here the excess of heat, disturbing the soul, does not allow one to hide what it would be better to remain silent about, and the angry person says everything that should and what should not be done, disgracing not those who listen, but oneself. And just as we run away from those who vomit, so we run away from those who are angry. What do we do then? Let's sprinkle ashes on their vomit, quietly call the dogs so that they eat the vomit. I know that you are listening with disgust; but I want you to feel the same when you see that state, and not enjoy it. An angry person is more unclean than a dog that returns to his vomit (2 Peter 2:22): if he had once stopped vomiting, he would not have been like him; if he vomits again, then it is obvious that he ate what he vomited. But what is worse than this? What is more unclean than lips that eat such food? Moreover, the former is a matter of nature, but the latter is not; or better, both are contrary to nature. How? So; to be angry in vain (Matthew 5:22) is uncharacteristic of nature, but contrary to it; That’s why he doesn’t say anything like a man, but something like a beast, something like a madman. Just as bodily illness is contrary to nature, so is this. And the fact that this is contrary to nature (can be seen from the fact) that if he remains in this state for a long time, he will die little by little; and by remaining for a long time in what is characteristic of nature, it will not perish. I would rather share a meal with a man who eats dirt than with one who utters such words. Don't you see how pigs eat feces? So are these. What is truly more shameful than the words spoken by angry people? They seem to be trying not to say anything sensible, nothing pure, but whatever is shameful, whatever is ugly, they try to say and do; and what is worse, shaming themselves more, they think that they are shaming others; and that they disgrace themselves is clear from what has been said above. Don't mind me saying lies. Let, for example, a notorious harlot, or someone else acting at the spectacles, lead a quarrel with someone; Let this one say these words to him, and he will say the same to him: which of them will be more offended by such words? This one hears what is in him, and this one hears what is not in him; Thus, in that one nothing came to his shame, but in this one much was added to his shame. But let there really be some deeds that only the angry one knows about, and let him, having been silent before, reveal them during anger; and in this case he harms himself more. How? Becoming a herald of evil, earning the reputation of being unscrupulous and unfaithful; he will see how everyone will immediately blame him and say this everywhere: if he even knew about the murder, they would say, then he would have expressed all this. Everyone will turn away from him as a non-human, hate him, call him a ferocious and wild beast, and will rather forgive him than him. We do not so much turn away from those who have wounds as from those who try to expose and show them. So he insults not only that person, but also himself and those listening, and all human nature in general; he amazed the listener, but did nothing good! That is why Paul says: “that the word might be given to me, to openly and boldly proclaim with my mouth the mystery of the gospel” (Eph. 6:19). Let us have a tongue that speaks good in order to gain love and favor. But evil has reached the point where many boast of things that they should be ashamed of. Many utter this threat: you will not stand, they say, against my tongue. Such words are characteristic of a drunken and disorderly woman, an obscene old woman who is being persecuted in the marketplace. There is nothing more shameful than these words; There is nothing more unworthy of a husband, nothing more effeminate, than to place one’s strength in the tongue and boast of slander, like those who act at spectacles, like jesters, parasites and flatterers. Those who boast about this are more pigs than people. You should have hidden this from yourself, and if someone else had told you about it, you should have run from his words as hostile and unworthy of a husband; and you yourself become a herald of reproaches. But you will not harm in the least the one who hears evil from you. Therefore, I exhort you, realizing how great this evil is, which many even boast of, let us come to our senses, correct those who are devoted to this madness, drive out such societies from the city, improve our language and refrain it from all slander, so that, having been cleansed from sins, we can acquire favor from above and be made worthy of God’s love for mankind, the grace and bounty of His Only Begotten Son, with Whom the Father, with the Holy Spirit glory, power, honor, now and ever, and forever and ever. 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: