Беседа 49

Acts 23:6–8. Having learned that there were one part of the Sadducees and the other of the Pharisees, Paul exclaimed in the Sanhedrin: Men and brethren! I am a Pharisee, the son of a Pharisee; I am being judged for hoping for the resurrection of the dead. When he had said this, a quarrel arose between the Pharisees and the Sadducees, and the congregation was divided. For the Sadducees say that there is no resurrection, neither angel nor spirit; and the Pharisees admit both. Paul's firmness. – Which wife should you choose? 1. Again (Paul) speaks in human terms; he is not always guided by grace, but allows himself to bring something of himself. This is what he does both now and later, and in his justification he intends to divide the crowd that has viciously united against him. It is not a lie that he speaks here, calling himself a Pharisee; According to his ancestors, he really was a Pharisee. That’s why he justifies himself: “I am a Pharisee, the son of a Pharisee; I am being judged for the hope of the resurrection of the dead.” They didn't want to say what they were judging him for; therefore he finds it necessary to explain it himself. “And the Pharisees,” says (the writer), “recognize both.” There are three items here; why does he say: “both”? Either because the spirit and the angel are one, or because this expression is used not only about two, but also about three. Therefore, it is said by use, and not by its own meaning. Look: when he came between them, then they took his side. “There was a big cry,” says (the writer); and the scribes of the Pharisees stood up and argued, saying: We find nothing bad in this man; if the spirit or the angel spoke to him, let us not resist God” (Acts 23:9). Why didn't they protect him before? Because he did not belong to them, and before this justification it was not yet known that he had previously been a Pharisee. Do you see how the truth is revealed when passions are silent? Their words mean the following: what kind of guilt is this if an angel or spirit told him this, and by his inspiration he teaches this about the resurrection? Therefore, let us leave him, so that, by rebelling against him, we do not become opponents of God. Look how prudently they defend Paul, although he gave them no reason to do so. “But as the discord increased, the captain, fearing that they would tear Paul to pieces, ordered the soldiers to go down and take him from among them and take him to the fortress” (Acts 23:10). The captain is afraid that Paul would be torn to pieces when he said that he was a Roman: therefore it was not safe. Do you see that he rightly called himself a Roman? Otherwise (the commander of a thousand) would not have come into fear now. But the soldiers take him away. Seeing that everything is unsuccessful, these villains begin to act on their own, as they wanted before, but encountered obstacles. So anger never calms down, no matter what obstacles. Meanwhile, how many circumstances here disposed them to quench their anger and come to their senses! Still, they persist. It was even enough to bring them to their senses that the person they wanted to tear to pieces was taken away from them and avoided such dangers. “The next night the Lord appeared to him and said: Be of good cheer, Paul; for as you testified about Me in Jerusalem, so you must also testify in Rome. When the day came, some of the Jews made a plot and swore not to eat or drink until they killed Paul. There were more than forty who performed such a spell” (Acts 23:11–13). “And they swore,” he says. Do you see how vengeful and stubborn they are in anger? What does it mean: “sworn”? In other words: they will abandon faith in God if they do not fulfill their intentions in relation to Paul. Therefore, they remained cursed forever because they did not kill Paul. Forty people came together; This was such a people that when it was necessary to agree on good, not even two people came together, but when it was necessary to agree on evil, a whole crowd came together. They make their leaders their accomplices, to which, pointing out (the writer) continues: “They came to the high priests and elders and said: We have sworn by an oath not to eat anything until we kill Paul. So now you and the Sanhedrin let the captain know so that he will bring him to you tomorrow, as if you want to more accurately examine the matter about him; we, before he approaches, are ready to kill him. Hearing about this plan, the son of Pavlova’s sister came and, entering the fortress, notified Pavel. Paul, calling one of the centurions, said: Take this young man to the captain, for he has something to say to him. He took him and brought him to the captain and said: The prisoner Paul called me and asked me to take this young man to you, who has something to say to you” (Acts 23:14-18). Again he is saved by human assistance. Look: Paul does not reveal this to anyone, not even to the centurion, so that it does not become known. The centurion went and reported to the commander of a thousand: “The commander of a thousand, taking him by the hand and walking aside with him, asked: what do you have to say to me? He replied that the Jews agreed to ask you to bring Paul before the Sanhedrin tomorrow, as if they wanted to more accurately investigate the matter about him. But don't listen to them; for more than forty of them lie in wait for him, who have sworn not to eat or drink until they kill him; and they are now ready, awaiting your order. Then the captain released the young man, saying, “Don’t tell anyone that you told me this” (Acts 23:19-22). 2. The chief of thousands (did) well, ordering to hide this so that it would not become known. Then he gives the command to the centurions, when he should, and sends (Paul) to Caesarea, so that he can speak there too in front of a larger number of spectators and among the most solemn assembly of listeners. After this, the Jews cannot say: if we had seen Paul or heard his teaching, we would have believed. And they are deprived of this justification. And “the next night the Lord appeared to him and said,” says (the writer), “take heart, Paul; for as you testified about Me in Jerusalem, so you must also testify in Rome.” Look, after this appearance the Lord allows him to be saved again as a human being. It is amazing that Paul was not embarrassed and did not say: what does this mean? Am I being deceived by Christ? No, he did not think or feel anything like that, but only believed. However, believing, he did not sleep, did not fail to do what was possible with the help of human wisdom. Look how they bound themselves with a spell, as if by some necessity. This is fasting - the father of manicide! Just as Herod bound himself with an oath, as if by some necessity, so did they. Such is the deceit of the devil: under the guise of piety, he lays snares. It was necessary to come, accuse, and assemble a court: this is not the work of priests, but of robbers, not of leaders, but of villains. And look, what extreme malice: they are not content with inclining each other to evil, but they decide to incline the ruler to the same thing. That is why (the Lord) arranged that he learned about their intention. And they, not only by the fact that they could not say anything (against Paul), but also by the fact that they made the plot secretly, exposed themselves and showed that they were nothing. After Paul's departure, the high priests probably came with a request (to the captain) and returned in shame without success. But the captain acted justly; he did not dare to either let (Paul) go or agree (with them). But how do you say he believed that what the young man said was fair? He concluded from the past that they could do this. And look, what deceit: the high priests themselves were, as it were, put into necessity. Do not be surprised: after all, if they decided to do such a thing and took on all the danger, then these were even more able to do the same. Do you see how (Paul) appears innocent before the court of the outside (pagans), just as Christ did before the court of Pilate? See how malice harms itself: they betrayed Paul in order to condemn and kill him; but the opposite turns out; he escapes and turns out to be innocent; if it were not so, they would have torn him to pieces; if it were not so, they would have destroyed him and condemned him. But the captain not only saves him from this intention, but also helps him set off safely, accompanied by such a detachment - and how, listen. “And calling,” continues (the writer), “two centurions, he said: prepare for me two hundred foot soldiers, seventy horsemen and two hundred archers, so that from the third hour of the night they will go to Caesarea. Prepare also the donkeys so that, having seated Paul, they will convey him to the governor Felix. He also wrote a letter with the following content: “Claudius Lysias to the honorable ruler Felix - rejoice. The Jews seized this man and were ready to kill him; I, coming with soldiers, took him away, learning that he was a Roman citizen. Then, wanting to find out what they accused him of, he brought him to their Sanhedrin and found that he was accused of controversial opinions concerning their law, but that there was no guilt in him worthy of death or chains. And when it dawned on me that the Jews were plotting against this man, I immediately sent him to you, ordering the accusers to speak against him before you. Be well." (Acts 23:23-30). Here is the letter containing Paul's justification, "there is in him," he says, "no guilt worthy of death or chains," serving to condemn them more than him: so they tried to kill him! And before, he says, “the Jews seized this man and were ready to kill him”; then “he brought him to the Sanhedrin”; but even then they could not accuse him of anything, and although after the first attempt they should have calmed down and been ashamed, they are again plotting to kill him: so clearly these words speak again in his favor! Why does he send accusers there? So that in that court, where the case was considered in more detail, he turned out to be innocent. But let's turn to the above. "I am a Pharisee". (Paul) said this in order to win them over; and in order not to seem like a flatterer, he adds: “I am being judged for the hope of the resurrection of the dead”; defends himself from their accusations and slander. The Sadducees say that there is neither angel nor spirit; they do not recognize anything incorporeal, perhaps even God, due to their rudeness; That’s why they don’t want to believe in the resurrection. “And standing up,” says (the writer), “the scribes of the Pharisees argued, saying: We find nothing bad in this man.” 3. Look: the captain hears that the Pharisees recognize him as innocent, and takes his side, leads him away with great boldness. What was said to Paul is also filled with wisdom. “The next night the Lord appeared to him and said: Be of good cheer, Paul; for as you testified about Me in Jerusalem, so you must also testify in Rome.” Look what a comfort it is. First (the Lord) praises him, then inspires him not to be afraid of going to Rome, which was not yet known, and as if saying: you will not only go there, but also show great boldness. This does not mean that he will be saved, but that he will testify with great glory in a great city. And why did (the Lord) not appear to him before he was in danger? Because God always consoles us in sorrows (when He is more desirable) and teaches us in the midst of dangers. In other words: when he was free from bonds, then he remained calm, but now disaster awaited him. “And they swore,” they say, “not to eat or drink.” What a frenzy! They recklessly curse themselves. “Let the commander of the thousand know,” they say, “so that he can bring him to you tomorrow, as if you want to more accurately examine the case about him.” What are you saying? Wasn't it another time he spoke before you? Have you called yourself a Pharisee? What else is there? So they were not afraid of anything, neither courts nor laws; so they were bold in everything: they instilled (insidious) thoughts and promised to act. “Hearing about this plan, the son of Pavlova’s sister.” God's providence arranged that they did not know that he would overhear. What about Pavel? He was not embarrassed, but realized that this was God’s work, and, having cast everything on Him, through this he received salvation. See how God has worked everything out for good. The young man announced his intention, they believed him, and thus Paul was saved. But, you say, if he was found innocent, then why were the accusers sent there? In order for the matter to be investigated more accurately, and for this husband to appear all the more pure. God's economy is such that whatever harms us, the same thing serves to our benefit. So Joseph was slandered by his mistress; she thought that she was harming him, but with her slander she brought him safety; the dungeon was much calmer than the house where this beast was raised. While there, although he served, he was in constant fear that his mistress would attack him, and this fear worried him more than prison. On the contrary, having been accused, he began to live fearlessly and calmly, freed from this beast, from shamelessness and slander. It was better for him to be with unhappy people than with a frantic mistress. Here he found consolation in the fact that he was imprisoned here for his chastity; and there he was afraid that he would take the ulcer on his soul. For a young man there is nothing harder, more painful and unbearable than a loving woman when he does not want her: this is worse than any bonds. Thus, he was not thrown into prison, but was freed from prison; she armed the master against him, but kept him in peace with God, brought him closer to the real, true Master; deprived of power in her own house, but gave it to the Lord. The brothers also sold him, but by doing so they delivered him from his domestic enemies, from great anger and envy, from daily slander, and removed him from those who hated him. What, in fact, could be worse than being forced to live with envious brothers, to be suspected, to be subjected to slander? So, both of them did one thing, but God prepared another and great things for the righteous. When he was in honor, then he was in danger; and when he experienced dishonor, then he was safe. The eunuchs did not remember him - and it’s good: his liberation was arranged more gloriously, so that everything had to be attributed not to human mercy, but to God’s economy; he was released in good time, when there was need, so that Pharaoh brought him out of prison, not as a benefactor, but as a recipient of a benefit. It was not for the slave to receive the gift, but for the king to experience the need; one had to open oneself to his wisdom. Therefore the eunuch forgets him, so that Egypt does not forget, so that the king does not remain ignorant of him. If he had been driven out before, he might have wanted to return to his land; That is why he is restrained by a thousand necessities, firstly - by power, secondly - by prison, thirdly - (by orders) in the kingdom, so that all this is arranged this way. Like a noble horse eager to gallop to his own, God kept him there for glorious purposes. And that he wanted to see his father and ease his grief is clear from the fact that he called him there. 4. Do you want us to consider other cases of deceit, how they serve to our benefit, not only by preparing a reward for us, but also by the fact that at the same time they arrange our well-being? His uncle built forts for his father (Joseph) and expelled him from his fatherland. So what? He himself placed it away from danger, because (Jacob) found safety there; gave him a reason to become more wise and have a dream. But he was a slave in a foreign country? However, he found his own, took a bride and appeared to his father-in-law as a worthy son-in-law. But (father-in-law) deceived him? However, this also turned for good: he became the father of many children. But (father-in-law) had evil intent against him? However, good came out of this too: he returned to his land; if he had prospered, he would not have wanted to go to his fatherland. But he was deprived of his reward? He received a big reward. So always, those who were plotted against the most were rewarded with greater benefits. If Jacob had not taken his elder sister for himself, he would not have become the father of so many children, but would have spent a lot of time in childlessness and would have cried like his (other) wife. She rightly cried until she became a mother; and he had consolation; That’s why he reproached her. Again, if he had not been deprived of his reward, he would not have wanted to see his fatherland, the wisdom of this husband would not have been revealed, and his wives would not have clung to him like that. Look what they say: “he sold us and ate even our silver” (Gen. 31:15): this increased their love! They became his slaves instead of their wives and loved him, which is higher than any treasure, since no, truly there is nothing more precious than to be so loved by a wife and to love. “Wife and husband living in agreement with each other,” says the Wise One, listing this among the beatitudes (Sir.25:2); This is all the wealth, all the happiness of life, and without this everything else is useless, everything is unsettled and full of troubles and sorrows. Therefore, we will also look for this, first of all. He who seeks money does not seek this. Let's look for something that can be solid. Let us not seek marriage with the rich, so that the abundance of wealth does not give rise to arrogance in the wife, so that arrogance does not become the cause of corruption. Do you not see what God has created, how He has made (the wife) subject to her husband? Why are you inattentive? Why are you insensitive? What He has given you by nature, do not disturb (His) cooperation. You should not look for a rich wife, but to have in her a life partner for the birth of children. God did not give man a wife so that she would bring money, but so that she would be his helper. The wife who brings money is treacherous (becomes a mistress instead of a wife, or better yet, a beast rather than a wife), indulging in arrogance because of her wealth. There is nothing more despicable than a husband who wants to enrich himself in this way; If in general enrichment is full of temptations, then what will enrichment be in this way? Do not look at the fact that others received an unusually large amount, accidentally and unexpectedly; and in other matters, one must pay attention not to what others own and how they unexpectedly receive it, but it is prudent to delve into whether this matter is not accompanied by countless troubles. And not only will you be exposed to disgrace through this, but you will also bring shame on your children, whom you will leave in poverty, if you happen to die first, and you will give your wife many reasons to marry someone else. Don't you see how for many wives the pretext for a second marriage was the fact that they drew attention to themselves, looked for stewards for their property? Let us not allow so much evil for the sake of money, but, leaving everything, we will look (in a wife) for a good soul in order to find love in her. In this is great wealth, in this high treasure, in this countless blessings, which may we all enjoy, living as we should and in accordance with the divine laws, so that we may be worthy of future blessings, 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. 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