Беседа 9

Acts 3:12. Seeing this, Peter said to the people: Men of Israel! Why are you amazed at this, or why do you look at us as if we, through our own strength or piety, did what he walks? The speaker's humility greatly benefits the listener. - The properties of Peter's speech. – God even directs evil deeds to good. - Against the use of an oath. 1. There is more courage in this speech (than in the previous one). This is not because (the apostle) was afraid before, but because those people - mockers and scolders - would not have endured (such courage). That is why, starting that speech, he immediately arouses their attention with a preface, saying: “Let this be known to you, and pay attention to my words” (Acts 2:14). But here he does not need such preparation. These people were not careless; the miracle made them all attentive, which is why they were overwhelmed with fear and horror. That is why the apostle did not need to begin (here) with the same thing, but (began) with something else, and thereby won them over more than anything else, rejecting from himself the opinion that they had formed for themselves. After all, nothing is so useful and pleasant for listeners as if the speaker not only does not say anything great about himself, but even destroys the thought of it. In this way (the apostles) glorified themselves more by despising glory and showing that this was not a human work, but a divine one, and that they, too, along with others, should be surprised, and not be the subject of surprise. Do you see how (Peter), being alien to ambition, rejects glory from himself? The ancients did the same. For example, Daniel said: “This mystery was revealed to me, not because I was wiser than all the living” (Dan. 2:30). And Joseph: “Are not interpretations from God?” (Gen.40:8) And David: “When it happened that a lion or a bear came,” in the name of the Lord I tore them apart with my hands (1 Samuel 17:34, 35). So now the apostles: “Why do you look at us as if we, by our own strength or piety, did what he walks?” And this, they say, does not belong to us, because it was not by our dignity that we attracted the grace of God to ourselves. “The God of Abraham and Isaac and Jacob, the God of our fathers” (Acts 3:13). Look how often he turns to his ancestors, so that you don’t think that he is introducing some new teaching: both there he mentioned the Patriarch David, and here about Abraham and other patriarchs. “He glorified his Son Jesus” (Acts 3:13). Again (speaks) humbly, as in the preface. Then he dwells on their crime and clearly exposes what they did, and does not cover it up, as before. He does this in order to better attract them, because the more he showed that they were guilty, the more he achieved this. “He glorified,” he says, “His Son Jesus, whom you betrayed and whom you denied before the face of Pilate, when he thought to release Him.” There are two charges: that Pilate wanted to let you go, and that when he wanted to, you didn’t want to. “But you denied the Holy and Righteous One, and asked to give you a murderer, and you killed the Author of life. This one God raised from the dead, of which we are witnesses” (Acts 3:14, 15). He seemed to be saying this: instead of Him, you asked for a robber. I presented their actions in the most terrible form. Since they were already in his power, he struck them hard. “The boss,” he says, “of life.” This prepares faith in the resurrection. "This One God Has Raised from the Dead". Lest anyone say: where can you see this? - for this, he now refers not to the prophets, but to himself, because he has already earned faith. First, having said that (Christ) had risen, he brought David as a witness, and now, having said the same, he (referred to) the face of the apostle: “to which,” he says, “we are witnesses.” “And because of faith in His name, His name has strengthened him whom you see and know, and the faith that comes from Him has given him this healing before you all” (Acts 3:16). Trying to prove this event, he immediately mentions the miracle: “in front of everyone,” he says, “you.” Since he strongly reproached them and showed that the Crucified One had risen, he again softens his speech, giving them the opportunity to repent, and says: “However, I know, brethren, that you, like your leaders, did this out of ignorance” (Acts 3:17). “Out of ignorance”: this is one excuse; and another: “like your leaders.” What Joseph said to his brothers: “God sent me before you” (Gen. 45:5), or better, what he himself first said briefly: “according to the definite advice and foreknowledge of God, you took him faithfully” (Acts 2:23), - the same thing now says in more detail. “What God foretold by the mouth of all His prophets that Christ should suffer, so He fulfilled” (Acts 3:18). Having proven that this happened by the will of God, at the same time it already shows that this was not their business. And with the words: “as he foretold” alludes to those words with which they reviled (Christ) at the cross, when they said: “Let him now come down from the cross, and let us believe in Him; trusted in God; Let him deliver Him now, if He pleases Him. For He said: I am the Son of God” (Matthew 27:43, 42). Are these really empty, crazy words? No, but it had to be, and the prophets are witnesses to it. Consequently, He did not come down (from the cross) because of His weakness, but because of His strength. Thus (the apostle) presents this as a justification for the Jews, so that they too would accept (his words). “So,” he says, “he did it.” Do you see how he attributes everything to God? “Repent therefore,” he says, “and be converted”; does not say: from your sins, but: “so that your sins may be blotted out” (Acts 3:19), which shows the same thing. Then he speaks about the benefits: “let times of refreshing come from the presence of the Lord” (Acts 3:20). This shows that they are unhappy and depressed by many disasters. That is why he said so, knowing that this word was completely consistent with the state of a person suffering and seeking consolation. 2. And watch how he moves forward little by little. In the first speech, he imperceptibly pointed to the resurrection and sitting in heaven, but here he clearly (speaks) about His coming. “And may He send Jesus Christ, who is appointed for you” (Acts 3:20). “Whom heaven had to receive,” that is, necessarily, “until the time of the consummation of all things” (Acts 3:21). Why he doesn’t come now - the reason is obvious. “What,” he says, “God has spoken by the mouth of all His holy prophets since the ages” (Acts 3:21). “Moses said to the fathers: The Lord your God will raise up for you a prophet like me from among your brothers; obey Him in everything that He says to you” (Acts 3:22). There he mentioned David, and here about Moses. “Everything,” he says, “that God spoke.” He does not say: “what Christ said,” but: “what God said,” so that through hidden speech it would be better to attract them little by little to faith. Then he turns to what is certain and says: “The Lord your God will raise up for you from among your brethren a Prophet like me; obey Him in everything He says to you” (Acts 3:22). Further (indicates) a great punishment. “And it will happen,” he says, “that every soul that does not listen to that Prophet will be cut off from the people. And all the prophets, from Samuel and after him, as many as they spoke, also foretold these days” (Acts 3:23, 24). Here, by the way, I spoke about death. Turning (always) to the prophets - when he says something great - he presented (here) a testimony that contains both. So he said there: “until I make Your enemies Your footstool” (Ps. 109:1). And it is surprising that in one place (it is said) about both – about submission, and about disobedience, and about punishment. “Like,” he says, “me.” So what are you afraid of? “You are the sons of the prophets” (Acts 3:25). Therefore, they told you and everything was for you. And since, by their crime, they considered themselves alienated - after all, it is not natural to think that He Whom they crucified would take care of them as if they were his own - then (the apostle) shows that both this and this are in accordance with the prophecy. “You,” he says, “are the sons of the prophets and the covenant which God commanded to your fathers, saying to Abraham: And in your seed shall all families of the earth be blessed” (Acts 3:25). “To you first,” he says, “God, having raised up His Son Jesus, sent Him to bless you” (Acts 3:26). So, to others too; but first - to you, who crucified Him. “Bless you, turning everyone from your evil deeds” (Acts 3:26). But let's take a closer look at what we read above. First (the apostle) suggests that it was not they who performed the miracle, saying: “Why do you marvel?” And in order to not give the opportunity to doubt their words and to make them more reliable, the court warns these people. “What are you looking at us,” he says, “as if we had done this by our own strength or piety”? If this bothers and confuses you, then understand who did it and do not be horrified. And look how he always fearlessly reproaches them when he runs to God and says that everything is from Him. That is why he said above: “A man testified to you” (Acts 2:22). And everywhere he reminds them of their crime, in order to both show the miracle and confirm the resurrection. And here I added something else. He no longer calls (Christ) a Nazarene, but how? “God,” he says, “of our fathers, glorified His Son Jesus.” Notice his modesty: he did not accuse them and did not immediately say: “And now believe,” behold, a man who had been lame for forty years stood up in the name of Jesus Christ. He didn’t say that because it would have made them even more stubborn; but first he praises them for marveling at what happened. And again he gives them a name from (the name of) the ancestor. And he does not say: Jesus healed the lame man, although, in fact, He healed him. And so that they don’t say: how is it possible that (God) glorifies a lawbreaker? - for this purpose he reminds them of the trial before Pilate, showing that if they wanted to be attentive, they would (learn that) He is not a criminal: otherwise Pilate would not have wanted to free Him. And he did not say: when he wanted, but: “they asked to give you a murderer” - i.e. you asked to release the one who killed others, but you did not want the One who gives life to the slain. And so that they would not yet say: how does He now glorify Him, Who did not help Him then? - brings the prophets testifying that this was to happen. Then, so that they do not think that God’s definition serves as a justification for them, he first of all reproaches them. And the fact that they renounced (Christ) in the face of Pilate, when he wanted to free Him, was not an accident. It is impossible for you to renounce this, because you are accused by the one whom you asked instead of Him. Thus, in this too there was a great vision (of God). Here (the apostle) shows their shamelessness and impudence, since the pagan, who, moreover, saw Him then only for the first time, freed Him, although he had not heard anything great about Him; but they, brought up among miracles, did the opposite. And that he decided to free Him out of justice, and not out of mercy, listen to what he says in another place: “You have a custom that I release one to you at Easter; Do you want me to release the King of the Jews to you? (John 18:39; Matthew 27:15) “But you have denied the Holy and Righteous One.” He didn’t say: they betrayed, but everywhere they said “they renounced.” And rightly so, because that’s what they said: “We have no king except Caesar” (John 19:15). And he did not say: you did not ask for an innocent thing; not (said) only: “renounced,” but also “killed.” While they were blinded, he did not say anything like that to them; and when their souls were especially shocked and when they could already feel, then it strikes them with great force. Just as we don’t say anything to drunk people, and when they sober up and wake up from drunkenness, then we reproach them, so did Peter. When they could understand his words, then he refined his language and enumerated many of their crimes, namely, that they betrayed Him whom God glorified, that they denied Him whom Pilate freed before his face, and preferred a thief (to Christ). 3. See again how he speaks in secret about His power, showing that He raised Himself up (from the dead). As in a previous sermon he said: “because it was impossible for her to restrain Him” (Acts 2:24), so here he says: “They killed the Author of life.” Therefore, He did not receive life from another person. Just as the chief of evil must be the one who gave birth to malice, and the chief of murder must be the one who first introduced the latter, so exactly the chief of life is the One Who has life from Himself. “This one,” he says, “God raised.” Having said this, he added: “and for the sake of faith in His name, His name strengthened this one whom you see and know, and the faith that came from Him gave him healing.” But if faith in Him did everything, because (the lame man) believed in Him, then why didn’t (the apostle) say: in the name, but: “in the name”? Because they have not yet dared to say: faith in Him. And so that the expression: “and for the sake of faith” would not be humiliating, he added: “and for the sake of faith in His name.” And having first said this, he then says: “and the faith that was from Him gave him healing.” See how he shows that he said those words out of condescension towards them. Indeed, whose name raised up the lame, no different from the dead, He had no need of another for his resurrection. Notice how everywhere they point to their testimony. So I said above: “as you yourself know”; and: “among you” (Acts 2:22); and again: “whom you see and know... this is before you all” (Acts 3:16). Although they did not know that (the lame man) was sound in the name of Christ, they knew that he was lame. And those who did this themselves confessed that he was strengthened not by their strength, but by Christ’s. And if this were not so and if they were not really sure that (Christ) had risen, they would not have wanted to put the glory of the dead above their own, and especially when the Jews looked at them (as the perpetrators of the miracle). Then the apostle immediately calmed their frightened souls, calling them brothers and saying: “Men and brethren!” There he did not say anything about himself, but only about Christ: “know this for sure, all the house of Israel” (Acts 2:36); here he also offers an exhortation. There he expected the Jews to say something, but here, when the apostles had already done so much, he knew that they were more capable of accepting his words. Without a doubt, what was said above did not occur from ignorance. After all, they asked for a thief, did not accept Him whom (Pilate) decided to free, they even wanted to kill Him: what kind of ignorance is there? But, despite all this, he gives them the opportunity to renounce and repent of what they did, he even presents a plausible excuse for them and says: that you killed an innocent person, you knew that, but that you (killed) the Director of life, perhaps they did not know. And thus not only does he justify them from crimes, but also the main perpetrators of evil. And if he turned the speech into an accusation, he would make them more stubborn. After all, when someone is accused of having done something terrible, he becomes more stubborn, trying to justify himself. And he no longer says: you crucified, killed, but: “you did,” which leads them to forgiveness. If they (did) out of ignorance, then much more these; if it is forgiven by this, then much sooner by this. But it is surprising that he, having said both above and here - there: “according to certain advice and foreknowledge”, and here: “Jesus Christ destined for you” - does not provide evidence anywhere, because each of the latter, along with strong accusations, also announces the punishment of criminals. “He,” it is said, “was assigned a grave with evildoers, but He was buried with a rich man” (Is. 53:9). And again: “just as,” he says, “he foretold through the mouth of all his prophets that Christ should suffer, so he fulfilled” (Acts 3:18). This shows the importance of the definition, since everyone said it, and not just one. This means that although this was done out of ignorance, it was not done against the will of God. See what the wisdom of God is when he directs the atrocities of others to what should be! "Completed". So that they would not think that there was anything left, he added this (word), showing that everything that (Christ) had to endure had been accomplished. But do not think that what the prophets said about it is enough for your justification, and that you did it out of ignorance. However, he does not say this, but with greater meekness: “Repent therefore” (Acts 3:19). For what? - “so that your sins may be blotted out.” I’m not talking about what you dared to do at the cross - that was, perhaps, out of ignorance; but may your other sins be cleansed. Then he adds: “Let times of refreshing come” (Acts 3:20). Here he secretly talks about the resurrection, since these are truly times of refreshment, which Paul also desired when he said: “For we, being in this tent, groan under our burdens” (2 Cor. 5:4). Then, showing that Christ is the author of the times of refreshment, he says: “and may He send Jesus Christ, who is destined for you.” He did not say: your sin will be blotted out, but: “sins,” hinting at that (sin). “And let him send.” Having said this, he does not say from where (he will send), but only adds: “Whom heaven was about to receive” (Acts 3:21). Just “accept” yet. Why didn’t he say: whom heaven accepted? This is because, while talking, he said as if about ancient times: this, he says, was determined, this was how it was supposed to be. He does not yet speak about His eternal existence, but dwells on the economy of our salvation and says: “Moses said to the fathers: The Lord your God will raise up for you a prophet from among your brothers” (Acts 3:22). Thus, he first said: “until the time of the accomplishment of all things, which God has spoken by the mouth of all His holy prophets since the world began” (Acts 3:21), and then, finally, he introduces Christ himself. After all, if He predicted many things and one must listen to Him, then the one who says that the prophets said this will not sin. 4. On the other hand, (the apostle) wants to show that the prophets also predicted the same thing. And if anyone looks carefully, he will find that the Old Testament also speaks about this, although it is not clear, so there is nothing particularly new in this. "Destined". This is what frightens them, since much remains to be. How did he say: “fulfilled” what (Christ) had to endure? He said: “fulfilled,” and not: fulfilled, showing that (God) fulfilled what (Christ) had to endure, but had not yet fulfilled what should happen later. “The Lord your God will raise up for you from among your brothers a Prophet like me.” He says what especially attracted them. Do you see how he sows both low and high together? Indeed, both low and high - if he who has to ascend to heaven is like Moses; however, at that time this was a great thing. After all, these words no longer come to Moses: “and it will come to pass that every soul” who does not listen will be “cut off.” Yes, he said a lot and other things, from which it is clear that (Christ) is not like Moses. Thus he touched upon a great testimony. “God,” he says, “will raise up” Him “from among your brothers.” And Moses himself threatened those who did not listen to him. All this had the power to attract them. “And all,” he says, “are prophets from Samuel” (Acts 3:24). He did not want to present each (prophet) separately, so as not to make the speech too long; but, having mentioned the most important testimony of Moses, he omitted the testimony of others. “You are sons,” he says, “of the prophets and of the covenant that God commanded” (Acts 3:25). You, he says, are sons, that is, heirs of the covenant. So that they do not think that they are receiving this by the grace of Peter, it shows that from ancient times this should have belonged to them, so that they would better believe that it pleases God. “To you first,” he says, “God, having raised His Son Jesus... sent” (Acts 3:26). He didn’t just say: He sent His Son to you, but precisely: after the resurrection, after He was crucified. So that they would not think that the Son granted this, but the Father did not, for this purpose he added: “bless you.” If He is your brother and blesses you, then this is a promise, i.e., you not only have a share in these (goods), but He wants you to become their culprits for others. So, do not consider yourself rejected and outcast. “Turning everyone away,” he says, “from your evil deeds.” That's when He blesses you, not just. What blessing is there? - Great. Conversion from sins is not enough to resolve them. If this was not enough to resolve (sins), then how could it give a blessing? After all, whoever has acted unjustly receives forgiveness of his sins, but is not yet blessed. And the expression: “like me,” if you do not accept it in the sense of the law, will have no basis in any other meaning. Togo, he says, “listen.” And not just, but how? “And it will come to pass that every soul that does not listen to that Prophet will be cut off from the people.” When he showed that they had sinned, when he granted them forgiveness and promised good things, then he shows that Moses says the same thing. But what kind of sequence is it to say: “until the time of the completion of all things,” and then brings Moses, who commands to listen to everything that Christ says - and not just simply, but with a terrible threat? (The sequence) is strict. The apostle shows that therefore they must obey Christ. What does it mean: “sons of the prophets and the covenant”? This means heirs, successors. So, if you are sons, then why do you treat your own as if it were someone else’s? Of course, you have done something reprehensible; but despite this, you can receive forgiveness. Having said this, he then rightly says: “He sent Him to you first to bless you.” He did not say: the one who saves, but - what is more important - “to bless”, showing that the Crucified One blesses those who have crucified. Let us also imitate Him! Let us reject from ourselves the murderous and hostile disposition of the soul. It is not enough not to take revenge (this was also the case in the Old Testament); but we will do everything for those who have offended us, as for sincere friends, as if for ourselves. We are imitators, we are disciples of Him who, after the crucifixion, uses all measures to (save) those who were crucified and sends (to them) the apostles. Moreover, we often suffer and justly, but He (was subjected to suffering) not only unjustly, but also wickedly: the Jews crucified the benefactor, the One who did not offend (them) in any way. For what? - Tell me. Is it because of fame? But He presented them as worthy of respect. How? “The scribes and Pharisees sat on Moses’ seat; So whatever they tell you to observe, observe and do; But do not do what they do, for they say and do not do” (Matthew 23:2, 3). And again in another place: “go, show yourself to the priest” (Matthew 8:4). While He could have destroyed them, He saves them. Let us imitate Him, and let no one be anyone’s enemy, no one an enemy, except the devil. 5. This also helps a lot if we don’t swear or get angry. When we are not angry, we will not have an enemy. Take away a man’s oath, and you have taken away the wings of anger, extinguished all rage. An oath is like a wind to anger. Unfurl the sails: a sail serves no purpose when there is no wind. So, if we do not shout and swear, we will take away all the power from anger. If you do not believe this, then experiment, and then you will find out that this is really so. Make it a law for an angry person never to swear, and you will not need to tell him about meekness. In this case, everything will be successful: you will not break your vows, and you will not swear at all. Don’t you know what kind of incongruities this is causing you to fall into? You impose bonds on yourself and (yourself) try by all means to free your soul from them, as if it were some kind of inevitable evil. But since you cannot (do this), then of necessity you spend your life in sorrow and strife and indulge in anger. Meanwhile, all this happens unnecessarily and in vain. So, threaten, command, do everything - without an oath. Then you can, if you want, undo both what was said and what was done. Today (I) need to talk to you more meekly. Since you obeyed (my words), you became much better. So, let's say, if you like, why the oath appeared and why it was allowed. Having told about its original origin, about when it arose, and how, and from whom, with this story we will thank you for your obedience. He who acts as he should must also be wise; and whoever is not (such) is not worthy to listen to (our) word. Abraham and those who were with him concluded many agreements, made sacrifices, made offerings, but there was no oath yet. Where did the oath come from? When iniquities multiplied, when everything fell into extreme disorder, when (people) inclined towards idolatry, it was then, when they had already proven themselves unworthy of faith, that they began to call God as a witness, presenting them as a faithful guarantor in what they said. After all, this is what an oath consists of - a guarantee - because they no longer trust honesty. Consequently, it, first of all, serves as an accusation to the one who swears if they do not believe him without a guarantor and, moreover, without a great guarantor, because from great distrust it happens that they demand not a person, but God as a witness. Secondly, the one who takes an oath is just as guilty if, arguing about the conditions, he draws God as a guarantee and says that he will not believe if he does not have Him (guarantee). What extreme insensitivity! What a reproach! You are a worm, earth, ashes and smoke, attracting your Lord to guarantee and forcing Him to be (guarantor). Tell me: if, while your servants were arguing among themselves and did not trust each other, one of the slaves said that he would not believe until he had a common master as a guarantor, would he not have received a thousand blows and would he not have learned that the master should be used for other things, and not for this? What am I saying about the slave (and master)? Even if he had chosen (another) respectable person, would he not have considered such a choice a disgrace for himself? But you say, I don’t want to. Wonderful! In this case, do not force God, when it happens between people that if someone says: I will present such and such as a guarantor, you do not take upon yourself (this guarantee). Well, you say, should I really lose what I gave? I'm not saying this; but (I affirm) that you insult God. Therefore, the one who forces (an oath) will be punished even more inevitably than the one who swears, just as the one who swears when no one demands. And, what is especially painful, everyone swears because of one ovol, because of a small benefit, because of injustice. This (I'm talking about those cases) when there will be no perjury; if oath-breaking follows, then everything will be in extreme disorder, and both the one who took and the one who gave (the oath) will be to blame for everything. But sometimes something unknown happens, you say? And you provide for this and do not do anything frivolously; If you do something frivolously, then retaliate against yourself for the harm. It is better to suffer harm in this way than in any other way. Tell me, when you demand an oath from a person, what do you expect? Is it because he will break his oath? But this is extreme madness, because the punishment will fall on your head. It's better for you to lose money than for him to die. Why are you doing this to harm yourself and to offend God? This is characteristic of a brutal soul and a wicked person. But I (say) hope that he will not break his oath? In this case, believe him even without an oath. But many, you say, decided to deceive without an oath, but after an oath - no. You're being deceived, man! Those who are accustomed to stealing and offending their neighbors often decide to trample on their oath. He who reveres an oath will be all the more afraid of causing offense. But will he do it unwillingly? In this case, he deserves forgiveness. But what do I say about these oaths, leaving the oaths (that are) on the market? There you cannot say anything like that, because because of the ten ovols there are oaths and perjuries. Since lightning does not fall from the sky, since not everything is overthrown, then you stand and keep God with you. For what? To get some garden greens to (take) shoes. For a few silver coins you call Him as a witness. But if we are not punished, we will not think that we are not sinning. This comes from God’s love for mankind, and not from our virtue. Swear by your son, swear by yourself; say: let the executioner come to my sides. But you are afraid (of this). So is God more dishonest than your sides? Is He really more insignificant than your head? Say: let me go blind! But Christ spares us so much that he forbids us to swear even by our own heads; and we do not spare the glory of God to such an extent that we attract Him everywhere. Don’t you know what God is and with what lips you should call on Him? When talking about some virtuous person, we say: wash your mouth and then remember him; and meanwhile, the name of the venerable, which is above every name - a name that is wonderful throughout the whole earth, hearing which the demons tremble - we pronounce everywhere recklessly. 6. Oh, habit! From her came what (this name) is neglected. After all, if you forced someone to swear by the holy house, you, without a doubt, would consider it a terrible oath. Why does this seem so terrible if not because we use that (oath) indiscriminately, but not this one? Otherwise, shouldn’t one shudder when pronouncing the name of God? Among the Jews this name was so sacred that it was written on tablets, and no one was allowed to wear these letters except the high priest; and now we pronounce this name everywhere as usual. If it is not permissible for everyone to simply call God, then tell me, what audacity, what madness is to call upon Him as a testimony? After all, even if everything had to be abandoned, shouldn’t one willingly agree to it? So I say and urgently demand: leave these oaths that happen in the square, and bring everyone who does not obey to me. Here, in your presence, I command those who are assigned to serve the houses of prayer, I instill in them and declare that no one is allowed to swear recklessly, or better yet, no matter what. So, bring (the swearer) to me, whoever he is, because this too should reach us as if you were little children. But God forbid that this happens! It's a shame if you still need to learn something. Do you dare, without being initiated into the secrets, to touch the sacred meal? But what’s even worse is that you, initiated into the mysteries, dare to touch the sacred meal, which not all priests are allowed to touch, and thus you swear! When you leave the house, you don’t even touch the child’s head, but you touch the meal and you don’t tremble or be afraid? Bring such (people) to me! I will carry out a trial and release them both with joy. Do what you want: I believe the law is not to swear. What hope of salvation is there when we humiliate everything so much? Is it really for this record, for this obligation, that you sacrifice your soul to them? Are you gaining as much as you are losing? Will you break the oath (the one to whom you obliged it)? You ruined both him and yourself. Didn't you violate it? And in this case, you destroyed him by forcing him to break the commandment. Let's remove this disease from our souls. First of all, we will drive it out of the market, from shops and from all other trading establishments. We will get more profit from this. Do not think that by violating divine laws, everyday affairs go better. But you say they don’t believe me? Indeed, I have sometimes heard from some people that if I do not utter thousands of oaths, they will not believe me. You yourself are the reason for this, because you swear frivolously. And if this were not the case and if everyone knew that you do not swear, then believe my words that you would only make a sign, and you would be believed more than those who use thousands of oaths. Now, tell me, whom do you believe more: me, although I do not swear, or those who swear? But you, you say, are a boss and a bishop? What if I prove that this is not the only reason (believe me)? Answer me with all sincerity, I ask you: if I swore often and always, would my position of authority help? Not at all. Do you see that this is not why (believe me)? And what benefit, tell me, do you finally gain? Paul suffered hunger; Make up your mind and it is better for you to endure hunger than to break any of God’s commandments. Why are you so unfaithful? Is it possible that even if you decide to do everything and endure everything in order not to swear, God will not reward you? After all, every day He feeds those who break oaths and (people) who often swear: will He really give you over to hunger because you listened to Him? Let everyone know that none of those who gather in this church swear! Let us be known for this, and not just for faith! Let this be our difference from the pagans and from all (people)! Let us receive the seal from heaven, so that we may appear everywhere as if it were a royal flock! Let them immediately recognize us as barbarians by our speech and language, and let us be distinguished from the barbarians by this, like those who know Greek! Tell me: how are so-called parrots recognized? Is it not because they speak humanly? So let us also be recognized by the fact that we speak like apostles, we speak like angels. If anyone says: swear, then let him hear that Christ commanded not to swear, and I do not swear. This is enough to introduce every virtue. This is a kind of door to piety, a path leading to reverent wisdom, this is a kind of school. Let us observe this in order to be worthy of both present and future 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 unto 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: