Беседа 5

Acts 2:14. Men of Judah, and all who live in Jerusalem! Let this be known to you, and listen to my words. Flattery should be avoided. - What does it mean - the moon will turn into blood. – What is the true benefit of a bishop? – Christ established new laws. 1. Here the apostle turns his speech to those whom he above called foreigners; He speaks, apparently, only to them, and meanwhile corrects those who laughed. And that some laughed, it was arranged (by God) so that (Peter) would begin to speak in defense (of the apostles) and, defending them, teach others. So, these people considered it a great praise for themselves that they lived in Jerusalem. “Let this be known to you,” he says, “and listen to my words.” This arouses their attention for now, and then begins to defend. “They are not drunk as you think” (Acts 2:15). Do you see how modest his defense is? Although he had most of the people on his side, he spoke to them very meekly; and first refutes their crafty assumption, and then proceeds to defend himself. That is why he did not say: as you say, mocking and laughing at us; but: “what do you think,” wanting to show that they say this unintentionally, and attributing it rather to their ignorance than to malicious intent. “They are not drunk, as you think, for it is now three o’clock in the afternoon.” Why does he say this? Isn't it possible to be drunk even at three o'clock? Of course you can; but he did not want to dwell on this for long, since (the apostles) were not at all in the same position as these people said in mockery. From here, therefore, we learn that there is no need to talk much unless necessary. On the other hand, his further words serve as confirmation of this. Now his speech is addressed to everyone in general. “But this is what was spoken by the prophet Joel: and it will happen in the last days, says God” (Acts 2:16–17). So far the name of Christ is nowhere (seen), and this promise is not His promise, but that of the Father. Note the prudence (of the apostle). He did not omit (this circumstance) and did not immediately begin to talk about what concerns Christ himself, namely, that He promised this after His crucifixion: otherwise, if he had said so, he would have ruined everything. But this, you say, would be enough to prove His Divinity. So, when they believe this, for now the only concern was that they believe it; and when they do not believe, the consequence would be that they would be stoned. “I will pour out my Spirit on all flesh.” It gives them good hopes too, if they themselves want it. And he does not allow them to think that this is only an advantage of the apostles, since displeasure would arise from this, and thus eliminates envy. “And your sons will prophesy,” he says. This great deed does not belong to you, he says, and this praise does not belong to you; grace has passed to your children. He calls himself children along with the other apostles, and them fathers. “And your young men will see visions, and your old men will dream dreams. And on My servants and on My handmaids in those days I will pour out My Spirit, and they will prophesy” (Acts 2:17–18). Continues to show that the apostles found favor (of God) because they were worthy of the Holy Spirit, but those did not, because they crucified Christ. So Christ, wanting to tame their anger, said: “By whose power are they expelling your sons?” (Matthew 12:27) He did not say: My disciples, because it would seem that He was flattering Himself. Likewise, Peter did not say that they were not drunk, but that they were speaking at the inspiration of the Spirit, and not just (said this), but resorted to the prophet and, protected by him, spoke with complete confidence. Thus, he freed them from the accusation himself, and regarding grace he brought the prophet as a witness. “I will pour out my Spirit on all flesh.” This is said because grace was poured out on some in a dream, and on others in reality. After all, even in their sleep, the prophets had visions and received revelations. Then (the apostle) continues the prophecy, which contains something terrible. “And I will show,” he says, “wonders in heaven above and signs on earth below” (Acts 2:19). These words hint at both the future judgment and the destruction of Jerusalem. "Blood and fire and smoking smoke". Look how you depicted the destruction. “The sun will be turned into darkness, and the moon into blood” (Acts 2:20). He said this in relation to the situation of the suffering. However, they say that many such things actually happened in heaven, as Josephus (Flavius) testifies. At the same time, (the apostle) frightened them by this, reminding them of the former darkness and forcing them to expect what would happen. “Before the great and glorious day of the Lord comes.” If now, he says, you sin with impunity, then do not consider yourself safe. After all, this is the beginning of some great and difficult day. Do you see how he shook and shook their souls, and turned laughter into justification? Indeed, if this is the beginning of that day, it necessarily follows that they were in the greatest danger. So what? Does he continue to talk about what caused fear? No. And what? He again gives them rest and says: “And it shall come to pass that whoever calls on the name of the Lord will be saved” (Acts 2:21). This is said of Christ, as Paul says (Rom. 10:13); however, Peter does not dare to express this clearly. But let's return to what was said above. Peter beautifully rebels against those who laugh and mock, saying: “Let this be known to you, and listen to my words.” And at the beginning he said: “men of the Jews,” calling, it seems to me, Jews those who lived in Judea. Let us offer, if you wish, the very words of the Gospel, so that you may know what Peter suddenly became. The slave came out, says (the evangelist), “and said: you too were with Jesus the Galilean”; and he answered: “I don’t know what you are saying,” and when they asked him again, “then he began to swear and swear” (Matthew 26:69-74). 2. And here, look with what boldness he speaks, with what great freedom. He did not praise those who said: “We hear them speaking with our own tongues about the great works of God” (Acts 2:11); but, on the contrary, along with others, he burdens them with his words, wanting to make them more zealous and present his word as free from flattery. This is always wonderful to observe, so that when condescending the word is free from any flattery, as well as any insult, which is not easy. It is also not without reason that this happened in the third hour: when the brilliance of light appears, then people are not yet busy with worries about dinner, then it is a clear day, then everyone is in the square. Do you see a word full of freedom? "And listen to my words." Having said this, Peter did not add anything (on his own), but added: “but this is what was foretold by the prophet Joel: and it will happen in the last days.” This shows that death is already near. That is why the words: “in the last days” have some special expressiveness. Then, so that they would not think that this matter concerns only sons, he adds: “and your elders will be enlightened with dreams.” Notice the order: first the sons, as David says: “in place of your fathers were your sons” *** (Ps. 44:17); and in turn, Malachi: “and he will turn the hearts of the fathers to the children” (Mal.4:6). “And against My servants and against My handmaids.” And this is a sign of virtue, because we have become servants of God, freed from sin. Yes, the gift is also abundant when the talent passes to the other sex and is not limited to one or two persons, as was the case in ancient times, for example, Devora and Oldan. And (Peter) did not say that it was the Holy Spirit, and did not interpret the words of the prophet, but brought only one prophecy, leaving him to speak for himself. He does not yet say anything about Judas, because everyone knew what kind of execution befell him. But he is silent, knowing that nothing affects them so strongly as when they talk to them on the basis of prophecy; it is stronger than even the deeds themselves. When Christ performed miracles, He was often contradicted; and when Christ brought them the following words from the prophecy: “The Lord said to my Lord: sit at My right hand” (Ps. 109:1), they fell silent, so that they could no longer say a single word to Him in response. And in many places He reminds them of the Scriptures, for example, when He says: “He called those to whom the word of God came” (John 10:35), or better yet, this can be found everywhere. That is why Peter says here: “I will pour out my Spirit on all flesh,” that is, on the nations; but does not yet reveal or explain (the prophecies), because it was not useful. Likewise, these words are not clear: “and I will show wonders in the sky above,” because with their obscurity they frightened them even more. If he had explained it to them, he would have armed them more against himself. That is why he bypasses it, as if it were clear, wanting to instill such a concept. Of course, later he explains to them, when he talks with them about the resurrection, when he prepared them for it with his word. That is why he willingly bypasses (this is a prophecy) because good deeds were not able to attract them: this never happened. After all, then no one was saved; and now the faithful were saved under Vespasian. This is what the words (of the Savior) mean: “and if those days had not been shortened, no flesh would have been saved” (Matthew 24:22). What was more difficult happened in advance, since first the inhabitants were taken prisoner, and then the city was destroyed and burned. Then (Peter) stops at the allegory in order to more closely imagine the ruin and captivity before the eyes of the listeners. “The sun will turn into darkness, and the moon into blood.” What does the expression mean: the moon will turn into blood? It seems to me that through this he means excessive bloodshed and deliberately speaks in such a way as to instill great fear in them. “And it shall come to pass that whoever calls on the name of the Lord will be saved.” “Everyone,” he says, whether it be a priest (although he does not yet express this), or a slave, or a free man, because “there is no longer Jew, nor pagan; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus” (Gal.3:28). And rightly so: this difference really only takes place here, where everything is a shadow. If in the royal palaces there is neither noble nor ignoble, but everyone is designated by his deeds; If in the arts everyone is valued according to his work, then all the more so in that state. "Whoever calls". “He will call” is not easy, because “not everyone,” says (Christ), “says to Me: Lord! God!" (Matthew 7:21), - but he will call with zeal, with a good life, with due boldness. Thus, his word is not yet painful, since he introduces a speech about faith, although he does not hide the fear of punishment. Why? Because it shows that there is salvation in calling. 3. What are you saying, tell me? Do you remember salvation after the crucifixion? Be patient a little. God's love for mankind is great; and the very fact that the Lord calls them proves His Divinity no less than the resurrection, no less than miracles. After all, in whatever extreme goodness is expressed, that is primarily characteristic of God. That is why (Christ) says: “no one is good except God alone” (Luke 18:19). But we will not turn this goodness into a reason for carelessness, because He punishes, like God. So this is what the very One did, who said: “Whoever calls on the name of the Lord will be saved” - I’m talking about what happened over Jerusalem - about that most severe punishment. About this I wish to tell you a few words that will be useful to you in denouncing the Marcionites and many other heretics. Since they claim that Christ is a good God, and he (who punishes) is evil, let’s see who did it. Who did this? Is he evil in vengeance for Him? Can't be; otherwise how could he be alien to Him? Or kind? But (from Scripture) it turns out that both the Father and the Son did this. Regarding the Father, this is evident from many places, for example, where it is said that He sends His armies into the vineyard, and regarding the Son - from the words: “But my enemies who did not want me to reign over them, bring here and kill them before me” (Luke 19:27). On the other hand, Christ Himself speaks of the upcoming tribulations, which, in their cruelty, surpass everything that has ever been done, and He himself announced them. Do you want to hear what happened? They were pierced with gores. Could there be a more terrible sight? Or do you want me to talk about the suffering of a woman - about that sad event that is beyond any disaster? Or talk about hunger and infection? I leave out what is even more terrible than this. Then people did not recognize nature, did not recognize the law, they surpassed animals with cruelty; and all this happened as a result of the necessities of war, because it pleased God and Christ. It would be fitting to point this out to both the Marcionites and those who do not believe in Gehenna: this will be enough to curb their shamelessness. Aren't these disasters worse than the evils that happened in Babylon? Isn't this hunger much more unbearable than then? Christ Himself said about this: “Then there will be great tribulation, such as has not been from the beginning of the world until now, nor will it be” (Matthew 24:21). How can some say that Christ forgave them their sin? Perhaps this question is considered ordinary; but you are able to resolve it. No one anywhere can point to a fiction similar to what actually happened. And if the person who wrote this was a Christian, his words could still be suspicious; If this is a Jew, and a most zealous Jew, who appeared after the Gospel, then shouldn’t these events be reliable for everyone? After all, you will see everywhere how he exalts everything Jewish. So, there is Gehenna, and God is good. Weren't you horrified when you heard about those sufferings? But the suffering here is nothing compared to what will happen there. I am again forced to seem unpleasant, painful and unbearable to you. But what should I do? That's what I'm betting on. Just as a strict teacher, by his very duty, inevitably incurs the hatred of his pupils, so do we. Otherwise, wouldn’t it be strange if people appointed by kings to some position would carry out the orders given to them, even if they were unpleasant, and we, in order to avoid reproaches from you, began to neglect the duty to which we were assigned? Everyone has their own duty: many of you are obliged to have compassion and love of humanity, to be kind and affectionate with those to whom you show benefit; and we, on our part, for the benefit of those whom we serve, are burdensome, cruel, intolerable and unpleasant, since we bring benefit not by what we please, but by what we hurt. So is the doctor. But he is not yet too unpleasant, because he immediately makes one feel the benefits of his art; and we are in the future. Such is the judge: he is painful for criminals and rebels. Such is the lawgiver: he is unpleasant to those who must obey his laws. But such is not the one who calls for pleasures, who arranges public festivals and celebrations, who crowns the people; no, these people are liked because they entertain the cities with various shows, sparing no expense or expense. That is why those who have received pleasure from them reward them with praise, curtains, many lamps, wreaths, branches, and brilliant clothing. Meanwhile, patients, as soon as they see the doctor, become sad and despondent. In the same way, the rebels, as soon as they see the judge, become despondent, and do not rejoice and do not triumph, unless the judge himself goes over to their side. Now let's see who brings the most benefit to the cities - those who organize these festivals, these feasts, sumptuous dinners and various amusements, or those who, rejecting all this, bring with them a stick and whips, bring executioners and terrible warriors, utter menacing words, give severe reprimands, bring sadness and disperse the people in the square with a stick. Let's see, I say, which side benefits. After all, these latter are burdened, but they are loved very much. What happens from those who amuse the people? One empty pleasure that remains only until the evening, and disappears the next day - disorderly laughter, indecent and intemperate words. What about these? Fear, restraint, modesty in the way of thinking, meekness of the soul, avoidance of carelessness, curbing internal passions, protecting oneself from those who invade from the outside. Thanks to these, each of us owns our property, and through those celebrations we lose it, and, moreover, to our own detriment - we lose it not because robbers invaded us, but because, to our own pleasure, we are robbed by vanity. Everyone sees how this robber takes out all his property, and enjoys it. Here is a new kind of robbery that makes those who are subjected to it have fun! 4. But there is nothing like it; there we are protected by God, as a common Father, from everything visible and invisible: “See,” He says, “do not do your alms before men” (Matthew 6:1). There the soul learns to avoid untruth. After all, untruth lies not only in the criminal greed for money, but also in the fact that we give the belly more food than it needs, and in enjoying pleasures we transgress their inherent measure and reach the point of frenzy. There the soul learns chastity, and here it learns debauchery. After all, debauchery does not consist only in copulation with a woman, but also in looking with shameless eyes. There he learns meekness, and here he learns arrogance: “everything is permissible for me,” says (the apostle), “but not everything is profitable” (1 Cor. 6:12); there - decency, here - shamelessness. I’m already keeping silent about what happens at the spectacles; There is not even any pleasure here, but rather sadness. Point out to me, after one day of the holiday, both those who bore the costs (to organize the holiday) and those who were entertained with spectacles - and we will see that they are all sad, and especially the one who spent the money. This is natural. On the previous day he had amused the commoner, and the commoner was indeed happy and enjoyed great pleasure, because the brilliant clothes pleased him; but he could not always use it, and therefore he grieved and was consumed with sadness when he saw that it was being taken away from him. As for the one who spent, then, apparently, his happiness was small in comparison with the happiness of the first. That is why the next day they change with each other, and the latter gets the most discontent. If in human affairs that which pleases has so much unpleasantness in itself, and that which is painful brings such benefit, then all the more so in spiritual affairs. That is why no one complains about the laws; on the contrary, everyone considers them generally useful, since it was not foreigners who came from outside or enemies who decreed them, but the citizens themselves, the overseers, the trustees. And this is considered a sign of prosperity and goodwill when laws are established, despite the fact that the laws are filled with punishments, and one cannot find a law without punishment. Isn’t it strange after this if you call the people who set out those laws saviors, benefactors, intercessors, and consider us some kind of cruel and obnoxious people, although we are talking about the laws of God? After all, when we talk about Gehenna, we cite those same laws. And just as secular legislators lay down laws on murder, theft, marriage and all the like, so we give laws on punishments, laws that were decreed not by man, but by the only begotten Son of God himself. He who is merciless, says He, shall suffer punishment; this is precisely what the parable (about the debtor) means (Matthew 18:23–35); the vindictive one will be subjected to extreme torment; he who is angry in vain shall be cast into the fire; let him who slander be punished in Gehenna. If you think that you are hearing strange laws, do not be embarrassed. Why would Christ come if He did not have to establish extraordinary laws? After all, we already know that murderers and adulterers must be punished; therefore, if we were to hear the same thing, what need would there be of a heavenly Teacher? That is why He does not say: let the adulterer be punished, but the one who looks with shameless eyes, and also adds where and when he will be punished. And not on the boards. and He did not depict His laws on pillars; neither did He set up pillars of brass, nor did He inscribe writings on them; no, He raised up twelve apostolic souls for us and wrote these letters on them with the Holy Spirit. And we, in all fairness, read them to you. If this was legal among the Jews, so that no one could make an excuse through ignorance, then much more so with us. If anyone says: I do not listen and will not answer to the court, then for this he will be subject to especially greater punishment. In fact, if no one taught, then one could still use this as an excuse; but if there are teachers, then it’s no longer possible. Look how Christ takes away this excuse from the Jews when he says: “If I had not come and spoken to them, they would not have had sin” (John 15:22). Again Paul (says): “But I ask: didn’t they hear? On the contrary, their voice went out into all the earth, and their words to the ends of the world” (Rom. 10:18). Then there is forgiveness when no one speaks; but when the overseer sits and has this as his duty, then there is no longer forgiveness. Meanwhile, Christ did not want us to just look at these pillars, but to be pillars ourselves. And since we have made ourselves unworthy of these writings, we will at least look at these pillars. Just as the pillars threaten others, but they themselves are not subject to responsibility, just like the laws themselves, so are the blessed apostles. And look: such a pillar does not stand in one place, but these writings are spread everywhere. If you go to India, you will hear about them; whether you go to Spain or to the farthest reaches of the earth, you will not meet anyone who has not heard of them, unless through their own negligence. So do not be angry, but be attentive to what is said here, so that you will be able to take up the works of virtue and receive eternal benefits in Christ Jesus our Lord, 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” Translation by P. Yungerov – Editorial office of “The ABC of Faith” You might be interested in: