Беседа 40

Acts 18:18. Paul, having stayed quite a few more days, said goodbye to the brethren and sailed to Syria, and with him Aquila and Priscilla, having shaved his head in Cenchrea, according to a vow. Advantages of Christ's baptism over John's. – The meaning of love. – Actions of love. 1. See how the law has lost its force; look how they were embarrassed by their conscience. Shaving the head as a vow was a Jewish custom; At the same time, a sacrifice should have been made, which was not made after Sosthenes was beaten. (Paul) had to leave, so he hastens. Despite the request to “stay with them” in Ephesus, he does not agree (Acts 18:20). Why is he going to Antioch again? “Having been in Caesarea,” says (the writer), “he came to Jerusalem, greeted the church and went to Antioch” (Acts 18:22). He had a special love for this city - this is a human feeling, because here the disciples began to be called Christians; here he was given over to the grace of God; here he successfully completed the matter regarding the doctrine (of circumcision). He himself went to Syria, and left his companions in Ephesus, probably so that they could teach here, since, having been with him for so long, they learned a lot - only he had not yet rejected them from the Jewish custom. So, here the wife acts and teaches like husbands. He found it difficult to go to Asia, I think, due to some urgent needs. Look how he, despite the request to stay here, did not agree, because he was in a hurry to go (to Jerusalem). However, he left them not just, but with a promise, and how exactly, listen. “Having reached,” says (the writer), “Ephesus, he left them there, and he himself entered the synagogue and reasoned with the Jews. When they asked him to stay with them longer, he did not agree, but took leave of them, saying: I must definitely spend the upcoming holiday in Jerusalem; I will return to you again, if God wills. And he left Ephesus. (Aquila and Priscilla remained in Ephesus). Having been in Caesarea, he came to Jerusalem, greeted the church and went to Antioch. And having spent some time there, he went out and went through the country of Galatia and Phrygia in order, confirming all the disciples” (Acts 18:19-23). Look, he’s going again to the places he passed through before. “A certain Jew named Apollos, a native of Alexandria, an eloquent man and versed in the Scriptures, came to Ephesus” (Acts 18:24). So the learned men begin to preach, and the disciples finally undertake travels. Do you see the success of the sermon? “He was instructed in the rudiments of the path of the Lord and, burning in spirit, spoke and taught correctly about the Lord, knowing only the baptism of John. He began to speak boldly in the synagogue. Hearing him, Aquila and Priscilla received him and more accurately explained to him the way of the Lord” (Acts 18:25–26). If he only knew John’s baptism, then how was he “burning in spirit”? The Spirit was not communicated at this (baptism); and if the disciples who remained after him had a need for the baptism of Christ, then even more so he should have needed it. What can I say to this? It is not for nothing that the writer placed one after the other. It seems to me that he was one of those one hundred and twenty persons who, together with the apostles, were baptized (with the Holy Spirit) (Acts 1:5, 16); if not, then the same thing happened to him as to Cornelius. He is not baptized until they have explained to him (the teachings of the Lord) in more detail. But it seems true to me that he also had to be baptized, since the other twelve 27 did not have accurate knowledge even about Jesus. He was probably baptized. At least, if John’s disciples, after their baptism, were baptized again, then these disciples should have done the same. “And when he intended to go to Achaia, the brethren sent to the disciples there, urging them to receive him; and he, having arrived there, greatly aided those who believed by grace, for he powerfully refuted the Jews publicly, proving by the Scriptures that Jesus is the Christ. While Apollos was in Corinth, Paul, having passed through the upper countries, arrived at Ephesus and, finding some disciples there, said to them: Have you received the Holy Spirit when you believed? They said to him: we have not even heard whether there is a Holy Spirit. He said to them: What were you baptized into? They answered: in John's baptism. Paul said: John baptized with the baptism of repentance, telling the people that they should believe in him who should come after him, that is, in Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus, and when Paul laid his hands on them, the Holy Spirit came upon them, and they began to speak in other tongues and prophesy. There were about twelve of them all” (Acts 18:27–28, 19:1–7). These men were much different from that (Apollos), who did not even know whether the Holy Spirit existed. And he is sent and written about by those who expounded to him the path of the Lord in more detail. However, he himself wanted to go to Achaia; but he did not go before the brothers sent him and gave him a message. “Having arrived there,” says (the writer), “he greatly helped those who believed by grace, for he greatly refuted the Jews publicly, proving with the Scriptures that Jesus is the Christ.” This shows how knowledgeable Apollos was in the Scriptures. He strongly stopped the lips of the Jews - this means: “refuted” - but he encouraged the believers and strengthened them in the faith. “While Apollos was in Corinth, Paul,” he says, “passed through the upper countries and arrived at Ephesus.” These are the countries lying near Caesarea and beyond. “And when he found some disciples there, he said to them, “Have you received the Holy Spirit when you have believed?” They did not believe in Christ either, as can be seen from the words: “so that they might believe in Him who would come after him.” He did not say: John’s baptism is nothing, but he called it imperfect; and I added this not without reason, but to teach and convince them to be baptized in the name of Jesus, which they do and receive the Holy Spirit through the laying on of Paul’s hands. “When Paul laid his hands on them,” he says, “the Holy Spirit descended on them.” Thus, those on whom he laid hands received the Spirit. It was possible to have the Spirit and not show it, but they showed it by action, by speaking in tongues. 2. But let’s consider what we read above. Paul “sailed to Syria,” says (the writer), “and with him Aquila and Priscilla,” whom, having come to Ephesus, he left there. He left it either because he did not want to take it with him, or better so that they could be teachers for the inhabitants of Ephesus. Subsequently, they lived in Corinth; He speaks admirably of them and welcomes them in his letter to the Romans (Rom. 16:3-4). Therefore, it seems to me that they subsequently departed for Rome, since they loved to live in these places from which they were expelled under Nero. “Having been in Caesarea,” he says, “he came to Jerusalem, greeted the church and went to Antioch. And having spent some time there, he went out and passed through the country of Galatia and Phrygia in order.” It seems to me that the believers were gathering there (to him); he does not immediately leave them. And look how he rushes towards them. He passes through other countries in order to confirm the disciples with his visit. “A certain Jew,” says (the writer), “named Apollos, a native of Alexandria, an eloquent man and versed in the Scriptures, came to Ephesus.” He was a zealous husband; That's why he takes the trip. “And he, having arrived there (in Achaia), he says, strongly refuted the Jews publicly.” (Paul) spoke about him in his letter: “And what about brother Apollos” (1 Cor. 16:12). The fact that he denounced “publicly” was his courage; in the fact that it is “strong”, strength was revealed; and the fact that “proving” from the divine “Scriptures” was an expression of experience, since courage in itself does not bring any benefit if there is no strength, and strength without courage. So, it was not in vain that Paul left Aquila in Ephesus, but perhaps the Spirit arranged this for Apollos so that he would appear in Corinth with greater power. But why didn’t they do anything against him, but attacked Paul? They knew that this man was the leader, or that his name was great. “Hearing him,” says (the writer), “Aquila and Priscilla accepted him and more accurately explained to him the path” of God. Look how everything (then) was done with faith; there was no envy or hatred. Akila teaches, but learns more himself. After spending some time with (Paul), they learned so much that they became able to teach others. “And when he intended,” he says, “to go to Achaia, the brethren sent to the disciples there, urging them to receive him.” Explains why they are writing the message; in order, he says, to be accepted. Further, where is it clear that those who were in Ephesus (disciples) had the baptism of John? From the fact that to the question: “What were you baptized into?” they answered: “at John’s baptism.” Perhaps they went to Jerusalem and returned from there having been baptized; but even after being baptized, they did not know Jesus. He does not say to them: Do you believe in Jesus, but what? - “Did you receive the Holy Spirit when you believed?” He knew that they did not have Him, but he wants them to say this, so that, having learned what they lack, they themselves would ask for it. “And when Paul laid his hands on them,” he says, “the Holy Spirit descended on them, and they began to speak in other tongues and prophesy.” From baptism they prophesy. John's baptism did not convey this; that's why it was imperfect. It only prepared for the receipt of such (benefits), since John, when baptizing, wanted them to believe in the One who would come after him. From here the great truth is revealed that those who are baptized (in the name of Christ) are completely cleansed of sins. If they had not been cleansed, then these people would not have received the Spirit and would not have been granted His gifts immediately. And look, the gift was twofold: tongues and prophecy. Well, he called John's baptism a baptism of repentance, and not of remission, leading them to the conviction that it did not communicate the latter, since remission is the work of baptism after it was given. Why, having received the Spirit, did not they teach, whereas Apollos, even without receiving It, did not teach? Because they were not so zealous and so learned; and he was both learned and very zealous. It seems to me that this man also had great boldness. However, although he correctly taught “that Jesus is the Christ,” he still needed more detailed teaching. Thus, although he did not know everything, for his zeal he was honored with the Holy Spirit, just as those who were with Cornelius. Perhaps many wish that the baptism of John would still take place now. But in this case, many would not care about a virtuous life, or one would think that everyone cares about virtue for this, and not for the kingdom of heaven. In addition, there would be many false prophets, the “skilled” would not often appear (1 Cor. 11:19), and those who simply accept faith would not be blessed. After all, just as “blessed are those who have not seen and believed” (John 20:29), so are those who believe without signs. Isn’t it a reproach, tell me, that Christ said to the Jews: “You will not believe unless you see signs” (John 4:48)? So we haven't lost anything, if we just want to be careful. We receive the main benefits in baptism: remission of sins, sanctification, communion of the Spirit, adoption, eternal life. What else do you want? Signs? But they were abolished. You have faith, hope, love that endures; look for them; they are greater than signs. Nothing can compare with love: “but the greatest of these is love,” says the apostle (1 Cor. 13:13). Nowadays love is becoming scarce; only her name remained, but in reality she was not there, but we were divided among ourselves. 3. What to do to connect. After all, it’s easy to denounce, but that’s only half the battle: you still need to show how to organize communication; we need to take care of how we can unite the divided members. It is not only that we need to be concerned that we belong to a single Church or (contain) the same dogma; but what is not good is that, although we have communication with each other in everything else, we do not have it in what is necessary, and (apparently) being at peace with everyone, we do not maintain peace among ourselves. Do not look at the fact that we do not quarrel with each other every day, but at the fact that we do not have true and sincere love. We need binding and oil (Luke 10:34). Let us remember that love is a sign of Christ’s disciples (John 13:35), that without it everything else means nothing, that it is not a difficult thing if we want (to have it). Yes, they will say, we know this; but how to achieve this? What do we need to have it? How can we make us love each other? Let us first eliminate what is contrary to love; Then we'll buy it too. Let no one remember evil, let no one envy, let no one rejoice over evil. This hinders love, and the other promotes it. It is not enough to destroy obstacles; you also need to have something that helps. Actions that violate love, and not create, are counted by Sirach, namely: “reproach, pride, revealing secrets and insidious villainy” (Sir. 22:25). For those (Jews), as carnal people, this was enough; for us, no; We teach you not only this, but also other things. For us, without love everything is useless. Even if you have countless blessings, what good is that? Let there be wealth, luxury, but without those who love you - what is the use of that? There is no good more beautiful than this, even in everyday terms, and on the contrary, there is nothing worse than enmity. “Love covers a multitude of sins” (1 Peter 4:8); but enmity, on the contrary, suspects something that is not there. It is not enough just not to be an enemy; You also need to nourish love. Remember that Christ commanded this, and that is enough. Sorrow itself promotes love and strengthens it. But what, they will say, now that there is no sorrow. Explain how we can become friends? But tell me, don't you have any friends? How did you become friends? How do you remain them? At least let no one be at enmity with another; and this is not unimportant; let no one envy; one who is not envious cannot be a slanderer. We all live in the same universe, eating the same fruits. This is not enough; we are granted the same sacraments, the same spiritual food. Here are the incentives to love! But how, they will say, can we preserve the warmth of love? What arouses carnal love? Bodily beauty. Let us make our souls beautiful, and let us nourish love for each other; After all, one must not only love, but also be loved. Let's do this first, i.e. to be loved; then it will be easy too. How can we be loved? Let us be kind, and we will achieve that there will always be those who love us. Let everyone care not so much about acquiring property, or slaves, or houses, but about being loved, so as to have a good name. “A good name is better than great wealth” (Proverbs 22:1). This is permanent, and this is fleeting; This can be purchased, but that cannot be purchased. He who has earned a bad name finds it difficult to free himself from it; and a poor man with a good name can soon become rich. Let one have a thousand talents, and another a hundred friends: the latter is richer than the first. Let us do this not simply, but as if making a purchase. How is this possible? “Sweet lips will increase friends, and a kind tongue will increase affection” (Sir.6:5). Let us have lips full of praise and pure morals. With such properties it is impossible to hide. 4. Look what kind of bonds of love the external ones (pagans) have come up with: nepotism, neighborhood, kinship. But we have something more than all this. This is the most sacred meal. Meanwhile, many of us starting it don’t even know each other. This comes, they will say, from the large number. No, because of our negligence. There were three thousand and five thousand believers (in the beginning), and they all had “one soul” (Acts 4:32); and now they do not know each other, and are not ashamed of it, citing their large numbers. He who has many who love him is invincible from anyone, he is stronger than any ruler: it is not so much the squires who protect the latter, as those who love him who protect the first. He is even more glorious than that: one is guarded by his slaves, and the other by people equal to him; one is protected unwillingly and out of fear, the other voluntarily and without fear. A wonderful phenomenon occurs here: unity in plurality and plurality in unity. As in playing the harp, although the sounds are different, there is one symphony, one and the musician playing the harp, so here: harp, this is love; sounds are friendly speeches arising from love, all producing the same harmony and symphony; musician, this is the power of love; she makes sweet singing. I would like, if possible, to introduce you to a city where there would be one soul; you would see what kind of harmony there is, sweeter than any harp and any pipe, not emitting a single discordant sound. This agreement brings joy to the angels and the Lord of the angels himself, serves as a pleasant object of spectacle for all the powers of heaven, tames the rage of demons, and curbs the impulses of passions. This agreement not only tames passions, but does not allow them to rebel, and produces great silence. Just as at a spectacle everyone listens in silence to the choir of players and does not make the slightest noise, so for those who love each other, when love sings its song, all passions are pacified and calmed down, like beasts bridled and tamed; and where there is enmity, everything is the opposite. But let’s not talk about enmity now; Let's talk only about love. If you say something rashly, no one condemns, but everyone excuses; whether you do anything, no one has suspicions, but shows great condescension. Everyone is ready to give a helping hand to someone who is falling, everyone willingly tries to lift him up. Truly, love is a strong wall, impregnable not only for people, but also for the devil. He who is surrounded by many who love him cannot fall into danger; he has no reason to be angry, but he always feels peace of mind, joy and cheerfulness; there is no reason to be envious; there are no cases of memory malice. Look how easily he carries out both his spiritual and everyday affairs. What can compare with it? It is like a city, surrounded by walls everywhere; and he (who does not have love) is like a city, unfenced by anything. To be the originator of love is great wisdom. Destroy love and you destroy everything, you overthrow everything. If the semblance of love has such power, then what must true (love) itself be? So, I exhort you, let us strive to have those who love us; let everyone practice this art. But, they will say, I care about this, but he doesn’t care. For this, a great reward awaits you. Yes, you say, but it’s difficult. Why, tell me? But I say and assure that if only ten of you unite and you set about this work, just as the apostles did the work of preaching, or the prophets did the work of teaching, if in this way you also make friends, then you will receive a great reward. Let us arrange for ourselves images of the king; this is to recognize the disciples. And are we not doing more than if we had invested in them the power to raise the dead? The diadem and purple are the hallmarks of a king: without them, even if he were wearing golden clothes, he is not yet a king. So you, too, will adopt this attribute for yourself, and you will acquire those who love you both for yourself and for others. No one, being loved, will hate. Let us study these colors, how they are written, and from which this image is composed. Let's be friendly, let's not expect this from our neighbors. Do not say: if I see that another is waiting, then (having done this) I humiliate myself before him; on the contrary, if you see him in such a state, then warn him and extinguish his passion. You see a sick person; Why are you increasing his illness? Let us especially and most of all strive to be honorably “brotherly loving toward one another” (Rom. 12:10). Do not think that giving preference to another means humiliating yourself. By preferring another, you honor yourself, making yourself worthy of greater honor. Let us always concede primacy to others. Let us not remember the evil done to us, but only the good. Nothing wins us the love of others so much as a tongue filled with gratitude, a mouth ready to praise, a soul that is not proud, a lack of vanity, and contempt for honors. If we do this, we will become elusive to the snares of the devil, and, carefully practicing virtue, we will be worthy of the blessings prepared for those who love God 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” (instead of οί δώδεκα – twelve, Migne suggests here οί έκατὸν είκοι – one hundred and twenty) You might be interested in: