Беседа 37

Acts 17:1–3. Having passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. Paul, as was his custom, went in to them and spoke to them for three Sabbaths from the Scriptures, revealing and proving to them that Christ had to suffer and rise from the dead, and that this Christ is Jesus, whom I preach to you. Why did Paul enter the synagogues? – There are a lot of thin people in a big city. 1. Again they pass through small cities, but hasten to large ones, from which, as if from what source, the word could spread to neighboring cities. According to his custom, Paul entered the Jewish synagogue. Although he said: “we turn to the pagans” (Acts 13:46), he did not leave them either, because he had great love for them. Listen, in fact, to what he says: “Brothers! my heart's desire and prayer to God for Israel's salvation" (Rom. 10:1), and: "I myself would like to be excommunicated from Christ for my brothers" (Rom. 9:3). He did this both for the sake of the promise of God and His glory, and so that otherwise the Greeks would not be tempted. “For three Sabbaths he spoke to them from the Scriptures, revealing and proving to them that Christ had to suffer and rise from the dead, and that this Christ is Jesus, whom I preach to you.” You see how, first of all, he preaches about suffering; So, (the apostles) were not ashamed of this, but were sure that it was saving. “And some of them believed and joined Paul and Silas, both of the Greeks who worshiped God, a great multitude, and of the noble women not a few” (Acts 17:4). Only the essence of the conversation was stated (by the writer); So he is not eloquent and does not present entire speeches of Paul everywhere. “But the disbelieving Jews, having become jealous and taking some worthless people from the market place, gathered in a crowd and disturbed the city and, approaching the house of Jason, tried to bring them out to the people. Not finding them, they dragged Jason and some brothers to the city leaders, shouting that these world-wide troublemakers had come here, and Jason received them, and they were all acting against the commands of Caesar, considering another king, Jesus” (Acts 17:5-7). Oh, slander! They are again accused of a state crime. “They all act against the commands of Caesar,” they say, “respecting another king, Jesus.” “And they alarmed the people and the city leaders who were listening to this. But these, having received a certificate from Jason and the others, sent them away” (Acts 17:8-9). This man is amazing, putting himself in danger and saving them. “The brethren immediately sent Paul and Silas by night to Berea, where they arrived and went to the synagogue of the Jews. Those here were more considerate than those in Thessalonica: they received the word with all diligence, examining the Scriptures daily to see if these things were true” (Acts 17:10-11). “More generous”, i.e. more obedient. And look, they not only, but carefully examined the Scriptures (this exactly means “analysing”), desiring from them to be more certain regarding the suffering (of Christ), since they already believed. “And many of them believed, and there were not a few honorable Greek women and men. But when the Thessalonian Jews learned that Paul had preached the word of God in Berea, they came there too, stirring up and disturbing the people. Then the brethren immediately sent Paul away, as if he were going to the sea; but Silas and Timothy remained there” (Acts 17:12–14). Look how he retreats and advances again, and does many things like a human being. “Those who accompanied Paul accompanied him to Athens, and having received orders from Silas and Timothy that they should quickly come to him, they departed” (Acts 17:15). But let's turn to the above. “Three Saturdays,” says (the writer), “he spoke to them from the Scriptures.” Which is good, because they weren't busy then. Christ did the same, teaching often from the Scriptures, and not always through signs. Since they opposed him and slandered him, as if he were a seducer and a corrupter, he talks to them from the Scriptures. He who tries to convince through signs alone easily incurs suspicion; but whoever convinces from the Scriptures is not subject to such suspicion. And we see that he often persuaded by teaching; in Antioch, while he was teaching, the whole city gathered to him; and this is a great thing, and also a sign, and, moreover, not a small one, but a very large one. And so that (the apostles) do not think that they did everything on their own, for this reason God allows them to be persecuted. From this came two blessings: they did not become arrogant, as if they had overcome everything on their own, and on the other hand, they were not afraid, as if they were guilty of something; so it was according to God’s dispensation that they were called (from place to place). “They believed,” says (the writer), many of the honorable Greeks, “and not a few of the noble women” (Acts 17:12). But (the Jews) resisted. Why did the one who said: “We should go to the Gentiles, and they to the circumcision” (Gal. 2:9) talk with the Jews? He did it out of excess (jealousy). If it was necessary to talk with the Jews, then why did he again say: “For he who helped Peter in the apostleship to the circumcision also helped me to the Gentiles” (Gal. 2:8)? Just as those (apostles) talked with the pagans, although they were sent to the circumcision, so he talked more with (the pagans), but did not leave (the Jews), so that it would not seem that they were divided. 2. Why, you say, did he enter the synagogues in advance? He convinced the pagans through the Jews by what he talked about with the Jews. He knew that this especially attracted the pagans to faith. Therefore he said: “Apostle of the Gentiles” (Rom. 11:13); and all his messages are directed against the Jews. “That Christ,” he says, “had to suffer.” If it was necessary to suffer, then to be resurrected; the former is much more surprising than the latter. If (God) delivered the innocent (Christ) to death, then it is all the more just that He raised Him. “But the disbelieving Jews,” says (the writer), “became jealous and took some worthless people from the square, gathered in a crowd and disturbed the city.” Consequently, there were more Hellenes here. “And” accept “some” because the Jews considered themselves insufficient to indignate (the people) and did not have a good reason for this. They always did this with noise and with the help of bad people. “Not finding them,” he says, “they dragged Jason away.” Oh, violence! They dragged them straight from their homes. “They all,” they say, “act against the commands of Caesar, considering another king, Jesus.” Since they did not say anything contrary to the laws and did not outrage the city, they are accused of another, state crime. But why are you afraid if (Christ) died? See how persecution everywhere serves to spread the gospel. “The people here,” says (the writer), “were more generous than those in Thessalonica,” that is, they did no harm (to the apostles); they believed, but they do the opposite, causing outrage. “And many of them,” he says, “believed, and there were quite a few honorable Greek women and men.” Again the Hellenes believe here. Note that they withdrew out of forethought, and not out of fear; otherwise they would have stopped preaching and would have irritated them even more. And now two good things happened: their fury stopped and the preaching spread. The writer expressed it worthy of the outrage of the Jews, saying that they “came there too, stirring up and disturbing the people,” and thereby depicting their indomitable fury. “Then,” he says, “the brethren immediately released Paul, as if going to the sea.” Here they released only Paul, because they feared for him, lest he should suffer something, since he was their leader. So, grace did not act everywhere, but left them to act in their own human way, exciting them and disposing them to wakefulness and attention. Look: she delivered them (from danger) to Philippi, but from this place there is no more. “And having received,” says (the writer), “an order to Silas and Timothy, so that they would quickly come to him, they set off.” It should have been so; Where Paul was, there he had to be. It is good that they were brought by God to Macedonia, since Greece was already glorious. Moreover (Paul) did other things in abundance. Christ commanded (preachers) to live from the gospel, but he did not do this (1 Cor. 9:14–15), Christ did not send him to baptize (1 Cor. 1:17), but he baptized. You see how he was equally capable of anything. Peter (went) to the circumcision, and he to the Gentiles, to the greatest part. “But these, having received,” he says, “a certificate from Jason and the others, let them go.” Look how Jasson, having given “certificate”, delivered Paul and thus laid down his life for him. “The people here,” he says, “were more generous than those in Thessalonica,” that is, they were so in virtue and faith in God. “They received the word with all diligence, examining the Scriptures daily to see whether these things were true”—not simply, out of passion or competition. The city was big and there were bad people in it. It is not surprising that there were thin people in a big city; It is very natural for people to be thin in a big city, where there are so many cases of outrages. Just as in the body, when the illness becomes stronger, it finds more material and food for itself - so it was the same here as in Iconium, which happens now. Paul withdraws so that they (the Jews) remain guilty of the destruction of others (the unconverted). This is why Paul said: “They prevent us from speaking to the Gentiles” (1 Thess. 2:16). Why do you say they didn’t stay here? Why didn't they perform signs? If (Paul) remained for quite some time where he was stoned, then even more so (he could have stayed) here. Why? God did not want them to constantly perform signs; and if the persecuted conquer without signs, then this is no less a sign than performing signs. Just as now (God) wins without signs, so He often deigned to win then. The apostles did not resort to signs, just as Paul says: “we preach Christ crucified” (1 Cor. 1:23); To those who seek signs and wisdom, we communicate what others could not convince with the help of signs, and we convince. This is a great sign. When the preaching spread, look how often they resorted to signs. More signs should have been performed for believers than for others; that is why they are done; however, (the apostles) performed them when they left and came. “They released,” says (the writer), “Paul, as if going to the sea.” For what? So that it would not be easy for the Jews to take it. Thus, (those who released Paul) could have done something great on their own, and they would have done and accomplished even more with him: but for now they wanted to save him from danger. 3. Look how caring all the disciples showed for the supreme (apostles), not like we are now, we who were separated from each other, divided into great and small; Some we exalt ourselves, others we envy; These envy because we are arrogant and do not want to be equal to them. There is harmony in our body, because (between its members) there is no arrogance; and there is no arrogance because all members, by necessity, need one another; the head needs legs, and the legs need the head. And God arranged the same thing between us, but despite this we do not want (to be equal with others), although even without this we should have love among ourselves. Do you not hear how those outside (pagans) condemn us when they say: friendship is useful? The laity have a need for us, and we exist for them. Thus, there would be neither a teacher nor a boss if there were no students and subordinates, and they would not show their deeds, because they could not. Just as the land needs a farmer and the farmer needs the land, so it is here. What reward will a teacher receive if he cannot demonstrate what he has taught? What about the students if they did not benefit from good teaching? Thus, we equally have need of each other, superiors in subordinates, superiors in novices; bosses exist for many others. No one in any matter can limit himself to himself, whether it is necessary to ordain, or to give advice and opinions, but receives great honor from the assembly and multitude. For example, the poor need those who give, and those who give need those who receive. “Let us be attentive to one another,” says (the apostle), “encouraging love and good works” (Heb. 10:24). Therefore, communication with the Church can do a lot, and whoever cannot do something on his own will do it together with others. That is why here especially necessary prayers are performed for the universe, for the Church throughout its borders, for the world, for those in danger. And Paul expresses this when he says: “that for what was given to us, through the intercession of many, many might give thanks for us” (2 Cor. 1:11), i.e., that thanksgiving might be given to many. And often he asks for their prayers. Look at what God says about the Ninevites: “Should I not have compassion on Nineveh, a great city, in which there are more than one hundred and twenty thousand people” (Jon. 4:11)? “Where two or three,” says (Christ), “are gathered in My name, there I am in the midst of them” (Matthew 18:20). If two can do much, how much less can many? Let us assume that you alone have power, but not as much (as with others). And why are you alone? Why don't you gather many? Why don't you become the originator of love? Why don't you make friends? You do not have the greatest glory of virtue. Just as evil done in agreement with others offends God more, so good done in agreement with others is more pleasing to Him. “Do not follow,” says (Scripture), “the majority to evil” (Ex. 23:2). “All have turned aside, all have become completely worthless” (Ps. 13:3) and have become like those rejoicing in their malice. Take care to make friends for yourself before your own family, before anything else. If “peacemakers” are “sons of God” (Matthew 5:9), then how much more so is he who wins friends? If only the one who reconciles is called the son of God, then the one who makes those who are reconciled friends will not be worthy of what? Let us make this purchase, make those who are at enmity among ourselves friends, unite those who are neither enemies nor friends with each other, and above all, ourselves. Just as someone who has allowed enmity in his home and does not live in harmony with his wife will not have confidence when he begins to reconcile others, but will hear the words: “doctor! heal yourself” (Luke 4:23), and so we will hear it here. What kind of enmity do we have? Enmity of the soul with the body, of vice with virtue. Let's stop this hostility, let's destroy this warfare; then we will admonish others in peace and with great boldness, without reproaches of conscience. Wrath opposes meekness, covetousness opposes contempt of wealth, envy opposes benevolence. Let's stop this warfare, overthrow these enemies, set up these trophies, and establish peace in our city. After all, we have our own city and administration, citizens and many aliens. Let us drive out the aliens so that our citizens are not corrupted. Let no foreign and unhealthy teaching, no carnal wisdom, enter into our midst. Do we not see that if one of the enemies is caught in the city, he will be tried as a spy? Let us drive out the aliens, or better yet, not only the aliens, but also the enemies. If we notice any thought hostile to us, but hiding behind the clothes of a citizen, we will hand it over to the boss - the mind. We have many such thoughts, hostile in essence, but hiding behind sheep's skin. Just as the Persians, taking off their tiara, trousers and shoes, and putting on other clothes that we use, cutting their hair naked and speaking the local language, hide their enmity under this outward appearance, and if you subject them to torture, you will reveal what is hidden, so here: subject this thought to a thousand tortures, and you will immediately see the hostile wisdom. But in order to show you an example of these spies whom the devil sends to spy on us, we will expose at least one of them and carefully interrogate them before the court; and, if you wish, let us imagine some of those convicted by Paul: “this has only the form of wisdom,” he says, “in self-willed service, humility and weariness of the body, in some neglect of the saturation of the flesh” (Col. 2:23). So, for example, the devil wanted to introduce the heresy of the Judaizers. If he had introduced it directly, he would not have convinced anyone. Look how he did it: there is no need, he says, to spare your flesh. Not to cleave to food, but to abstain; this is wisdom, this is humility. And now he, along with the heretics, wanted to reduce us to the veneration of creatures. Look how he arranged his insidious plan. If he had said: worship the creature, he would have been convicted; but what? God, he says, was created. Let us expose him before the court of judges, (who understand) the meaning of the apostolic writings; We will bring him to them; they discern what is preaching and what is idle talk. Many collect property, as if in order to have something to give to the poor, they collect unjustly; and this is also an evil thought. Let us reject him and reprove him, so that we do not be caught, but so that, avoiding all the snares of the devil and faithfully holding sound teaching, we can safely go through this present life and be worthy of the promised blessings, by the grace 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: