Беседа 10

Acts 4:1. As they spoke to the people, the priests and the captains of the church guard and the Sadducees came up to them. The power of Petrova's speech. - The valor of the apostles. - Peter's firmness. - The vanity of spectacles. - Against the oath. 1. The apostles had not yet rested from their previous temptations, but immediately fell into others. And look how it works out. At first they were ridiculed all together: this is no small temptation; and then the supreme ones themselves fall into danger. But these two (events) did not happen one after the other and not simply; and first (the apostles) became glorified in their speeches, then they performed a great miracle, and then, by God’s permission, they boldly entered into the struggle. Please note, I ask you, how those who under Christ were looking for a traitor are now laying hands on themselves, having become more daring and more shameless after the cross. This is how sin, while it is still being born, can be somewhat shameful; but when it is accomplished, then it makes those who commit it more shameless. But why does the governor come? After all, it is said: “The priests and the commanders of the guards at the church approached them.” In order to again present what happened as a state crime, and to punish for it, not as a private matter: this is what they try to do everywhere. “I am vexed that they teach the people” (Acts 4:2). They were annoyed not only at what (the apostles) taught, but also because they said that (Christ) not only rose Himself, but that we too would rise through Him. “They are vexed because they teach the people,” it is said, “and preach in Jesus the resurrection from the dead” (Acts 4:2). His resurrection was so effective that for others He became the author of the resurrection. “And they laid hands on them and put them in custody until the morning; for it was already evening” (Acts 4:3). Oh, shamelessness! Their hands were still filled with the same blood, but they were not satisfied with that, but applied them again to stain them with other blood. Or, perhaps, they were afraid, since there were already many disciples, and therefore the governor appeared with them: “for it was already,” it is said, “it was evening.” So, they did this and guarded (the apostles), wanting to weaken them, and this delay of time gave the apostles more courage. And look who is being detained: these are the highest of the apostles, who in this way served as an instruction for the others so that they would no longer seek each other and would not seek to be together. “Many of those who heard the word believed; and the number of such people was about five thousand” (Acts 4:4). What does it mean? Did they see (the apostles) in glory? On the contrary, didn’t you see that they were tied up? How did you believe? Do you see the obvious power (of God)? After all, those who had already believed should have become weaker, but they did not. Peter's speech planted seeds deeply and touched their souls. And those (priests and Sadducees) were angry because they were not at all afraid of them and considered real disasters to be nothing. If the Crucified One, they said, does such (miracles) and if He raised up the lame, then we are not afraid of them either. So, this was also the work of God’s Providence. Therefore, there were now more believers than before. This is what (the priests and Sadducees) were afraid of, and that is why in their eyes they bound the apostles, in order to bring greater fear to them; but what happened was not at all what they wanted. That is why they interrogate the apostles not in front of them, but separately, so that the listeners do not receive benefit from their boldness. “The next day their rulers and elders and scribes, and Annas the high priest, and Caiaphas, and John, and Alexander, and the rest of the family of the high priest” (Acts 4:5-6). They come together again - and among other evils was the fact that the provisions of the law were no longer observed. Again they give the meeting the appearance of a trial in order to accuse them of an unjust trial. “And having placed them in the midst, they asked: by what power or by what name did you do this?” (Acts 4:7) But they already knew (this), because they were annoyed, as it is said, that (the apostles) preached the resurrection in Jesus. That's why they were the ones who detained them. Why do they ask? They expected that (the apostles), fearing the multitude, would renounce, and thought that this would correct everything. And notice what they say: “In what name did you do this? Then Peter, filled with the Holy Spirit, spoke to them” (Acts 4:8). Remember now the words of Christ and how it came true that He said: “When they bring you into the synagogues, to the rulers and powers, do not worry about how or what to answer, or what to say, for the Holy Spirit will teach you in that hour what you should say” (Luke 12:11, 12; cf. Matt. 10:19). Consequently, they already enjoyed the great assistance of God. What exactly does (Peter) say - listen. “Rulers of the people and elders of Israel!” (Acts 4:8). Notice the husband’s wisdom: being filled with boldness, he does not say anything offensive, but says respectfully: “Rulers of the people and elders of Israel! If we are asked today to respond to a benefit to a weak man, how he was healed, let it be known to all of you and to all the people of Israel” (Acts 4:8-10). With great courage he attacked them from the very beginning and wounded them; and, moreover, he reminded them of the former, since they judge them for their good deed. He seemed to be saying this: for this, of course, most of all it would behoove us to be crowned and proclaimed benefactors, but meanwhile we are being judged for doing good to a weak, poor, powerless and unglorious person. Who could envy (us) for this? 2. The words (of Peter) contained much that was painful; but from them it is clear that the Jews themselves imposed themselves on evil. “What in the name of Jesus Christ of Nazareth” (Acts 4:10). What especially saddened them, then (the apostle) adds. This is exactly what Christ’s words meant: “And whatever you hear in the ear, preach on the housetops” (Matthew 10:27). “That in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, he was presented before you in health” (Acts 4:10). Don’t think, he says, that we are hiding His fatherland or suffering. “Whom you crucified, whom God raised from the dead, He has been presented before you healthy.” Again - suffering, again - resurrection. “He is the stone that was neglected by you builders, but became the head of the corner” (Acts 4:11). He also reminded them of the word, which was enough to frighten them, as it is said: “Whoever falls on this stone will be broken, and whoever it falls on will crush him” (Matthew 21:44). “And there is salvation in no one else” (Acts 4:11). What kind of wounds do you think they received from these words? “For there is no other name under heaven given among men by which we must be saved” (Acts 4:12). Here (something) sublime is also proclaimed. When there was no need to achieve anything, but only had to show boldness, then (the apostle) did not spare, because he was not afraid to strike them. And he did not simply say: through another, but: “and there is salvation in no one else,” thereby showing that He can save us, and at the same time wanting to frighten them. “Seeing the courage of Peter and John and noticing that they were unlearned and simple people, they were amazed, and meanwhile they recognized them that they were with Jesus” (Acts 4:13). But how, you say, did unlearned people defeat both them and the high priests with eloquence? This is because it was not they who spoke, but through them the grace of the Spirit. “When they saw the healed man standing with them, they could not say anything contrary” (Acts 4:14). The courage of this man is great, as can be seen from the fact that he did not abandon the apostles in the court itself. Therefore, if they had said that (the matter) was not so, he would have denounced them. “And having ordered them to leave the Sanhedrin, they reasoned among themselves, saying: What should we do with these people?” (Acts 4:15–16) You see how they are perplexed and how again they do everything out of human fear. Just as under Christ they could neither refute nor hide events, but, on the contrary, because of their opposition, faith increased even more - so it is precisely now. “What should we do with these people?” What madness if they thought to intimidate those who had already tasted exploits, especially if they, not being able to do anything at first, hoped to do something after such eloquence! The more they wanted to hinder, the more successful things went forward. “For everyone who lives in Jerusalem knows that they have performed a clear miracle, and we cannot deny this; but, so that this will no longer be disclosed among the people, we will forbid them with a threat, so that they do not speak about this name to any of the people. And having called them, they commanded them not to speak or teach at all about the name of Jesus” (Acts 4:16-18). Notice both their shamelessness and the wisdom of the apostles. “But Peter,” it is said, “and John answered them: Judge, is it right before God to listen to you more than to God? We cannot help but say what we saw and heard. But they threatened and released them, finding no way to punish them because of the people” (Acts 4:19-21). Signs blocked their lips, and they no longer allowed the apostles to finish their word, but very insultingly interrupted them during the speech itself. “Because everyone glorified God for what happened. For the man on whom this miracle of healing happened was more than forty years old” (Acts 4:21, 22). But let's look again at what was said above. “What should we do with these people?” Before, they did everything for human glory; and now another (concern) has also been added, namely, that they should not be considered murderers, as they later said: “You want to bring the blood of that Man upon us” (Acts 5:28). “So that this is no longer disclosed among the people, we will forbid them with a threat, so that they do not speak about this name to any of the people.” What madness! Convinced that (Christ) had risen, and having in this proof of His Divinity, they hoped by their machinations to hide Him Who was not restrained by death. What compares to this madness? And don’t be surprised that they are again plotting something impossible. This is the property of malice: it does not look at anything, but creates confusion everywhere. Being put to shame, they act as if they had been deceived: this usually happens to those who, having failed to achieve something, are subject to ridicule. But this is why (the apostles) said everywhere that God raised up (Jesus) and that in the name of Jesus the lame man stands healthy, to show that Jesus has risen. On the other hand, they themselves recognized the resurrection: although in an empty and childish form, they still recognized it; but now they do not believe and are in confusion, consulting what to do with the apostles. Just the fact that they spoke with such boldness, was it not enough to convince us not to do anything with them? Why don’t you believe, tell me, Jew? After all, it was necessary to listen to the miracle that happened and the words (of the apostles), and not to the anger of the crowd. But why (the Jews) do not hand them over to the Romans? Because they were already hated by what they did to Christ. In this way they harmed themselves more by delaying their accusation. It was not so with Christ; but having seized Him in the middle of the night, they immediately led Him to trial and did not delay, greatly fearing the people. But they did not dare to do this to the apostles: they did not take them to Pilate, fearing and fearing for the past, so that they would not be accused for that. “The next day their leaders and elders and scribes gathered together in Jerusalem.” 3. Again the meeting is in Jerusalem and blood is shed there. The cities were not ashamed. (There were), it is said, Anna and Caiaphas Peter could not bear (once) and the question of Caiaphas’ maid and denied, while the other was detained; and now, having appeared among them, see how he says: “If today they demand from us an answer in doing good to a weak person, how he was healed, then let it be known to all of you and to all the people of Israel.” And they say: “In what name did you do this?” Why don’t you name this (name), but hide it? “What name did you make it by?” But (Peter) said: we didn’t do this. Note prudence. He did not immediately say: we did it in the name of Jesus, but how? “He was brought before you in health.” He also does not say: he was made well by us. And again: “if today they demand from us an answer in doing good to a weak person.” He reproaches them as people who always condemn for good deeds, and reminds them of the former, namely, that they strive for murder, and not only discover this, but also accuse them of good deeds. Do you see how heavy are the words (of Peter)? (The Apostles) had already practiced this and finally became undaunted. Here (Peter) proves to them that they themselves preach Christ against their will, that they themselves, by judging and examining, spread the teaching (about Him). "Whom you crucified". Oh, what courage! "Whom God raised from the dead". And this is a sign of even greater boldness. His words mean this: do not think that we are hiding (something) shameful; no, we not only do not hide, but on the contrary, we speak with boldness. This is what (the apostle) says and thus almost condemns them, and not simply, but also stops there, saying: “He is the stone that you who built them neglected.” Then, showing that they did this with a precious stone, he adds: “but he who became the head of the corner,” that is, the stone by nature is precious and genuine, he was neglected by you. This is how the miracle gave them great courage. But notice how, when it is necessary to teach, they cite many prophecies, but when it is necessary to speak with boldness, they present only their opinion. “For there is no,” says (the apostle), “another name under heaven given among men by which we must be saved,” because all people, and not just them, were given this name. And he brings them themselves as witnesses to this. Since they said: “By what name did you do this?” - then he answers: “in the name of Jesus Christ of Nazareth” - there is no other name. How do you ask? So it’s obvious everywhere! “For,” he says, “there is no other name under heaven given among men by which we must be saved.” These are the words of a soul that despises real life, as can be seen from the great courage with which they are pronounced. From here it is clear that even at the time when he spoke humiliatingly about Christ, he did not speak out of fear, but out of condescension. And since now was a convenient time, he speaks so sublimely that he even frightened all his listeners. Here is another proof, no less than the previous one. “They recognized them,” it is said, “that they were with Jesus.” The evangelist placed these words not without purpose, but to show where they were (with Jesus), that is, during suffering. Indeed, they alone were then with Christ, and then they were seen humble and humiliated. That is why this sudden change especially surprised (the priests); after all, Anna and Caiaphas were there with their minions, and the apostles stood before them. Now they were amazed at their extreme courage, since not only with words they showed that they did not care that they were being judged for such matters and that they were in extreme danger, but with their appearance, and their voice, and their gaze, and in general they showed courage before the people at the time they spoke. And the (priests) were surprised, perhaps because (the apostles) were people both unlearned and simple, since it is possible to be unlearned to someone and, however, not yet be simple, or to be simple and, nevertheless, not unlearned. By this (the writer) shows that (in the apostles) both were combined. “They were surprised,” it says. From what? From what they said. (Peter) utters few words, but by the very expression and composition of his speech he shows courage. And (the priests) would have accused the apostles if this man (the lame man) had not been with them. “They recognized them,” it is said, “that they were with Jesus.” From here they came to the conviction that they learned this from Jesus and that they did everything like His disciples. And the miracle and sign itself produced a voice no less loud than the voice of the apostles: it was this that most of all blocked their lips. “Judge,” they say, “is it fair before God to listen to you more than to listen to God?” . When the fear diminished - since the commandment (not to talk about Jesus) meant nothing more than to let them go - then they speak with greater meekness: so they were far from insolence. “We cannot help but say what we saw and heard.” Consequently, they would have denied if it were not so, if there had not been the testimony of many. And it really was known to everyone. But such is malice - impudent and insolent! “We will forbid them with a threat.” What are you saying? Do you really hope to stop the preaching with a threat? So management everywhere is difficult and inconvenient! You killed the Teacher and did not stop (the sermons), are you now really hoping to keep us from it with your threats? The bonds did not force us to speak with less boldness, and will you force us when we consider your threats as nothing? “Judge,” they say, “is it fair before God to listen to you more than to listen to God?” Here, instead of Christ, they name God. Do you see how now it has come true that (Christ) said to them: “Behold, I am sending you out as sheep among wolves:” “Do not be afraid” (Matthew 10:16, 31)? 4. Then they again confirm the resurrection, adding these words: “we cannot help but say what we saw and heard.” So, we are reliable witnesses; and you, adding threats to threats, threaten again in vain. They, of course, should have been converted as a result of the miracle for which the people glorified God; and they even threaten with murder: so they resisted God! “They threatened and let them go.” Through this (the apostles) became more glorious and more famous. “My strength,” it is said, “is made perfect in weakness” (2 Cor. 12:9); and this they have already testified by opposing everything. What does it mean: “we cannot help but say what we saw and heard”? This means: if our words are false, expose them, but if they are true, then why do you interfere? Such is wisdom! Those are in difficulty, and these are in joy; those are filled with great shame, but these do everything with boldness; those are in fear, and those are fearless. Who really, tell me, was afraid? Are they those who said: “so that this is no longer disclosed among the people,” or those who said: “we cannot help but say what we saw and heard”? These are in pleasure, and in boldness, and in the greatest joy; those are in sadness, in shame, in fear, because they were afraid of the people. They said whatever they wanted; but they did not do what they wanted. Who was in bonds and dangers? Aren't these the predominant ones? So, let us adhere to virtue! Let these words not be for pleasure only or for any consolation! This is not a theater, beloved, not a place for those playing the zither or performing tragedies, where the fruit is only pleasure, so that a day has passed and pleasure has disappeared. And let there only be pleasure and no other harm along with pleasure. But, after all, everyone goes home from there, as if from some infected place, having assimilated much of what happens there. So the young man, having taken from there some sounds of the devil's songs that he could retain in his memory, often sings them at home, and the old man, being more sedate, although he does not do this, remembers all the words that were spoken there. From here you leave with nothing. Isn't it a shame? We laid down the law, or better yet, we didn’t lay down the law, no, as it is said: not all are teachers on earth (Matthew 23:8-9), - Christ laid down the law, so that no one should swear. What, tell me, happened to this law? I will not stop talking about this, “when I come again,” according to the apostle, “I will not spare” (2 Cor. 13:2). Have you thought about this? Did you take care? Did you make any effort? Or should we talk again too? However, whether it happened or not, we will again begin to say the same words, so that you have concern about this; and if you have already taken care, then do it again more consistently, and persuade others to do the same. Where should our word begin? Do you want - from the Old Testament? But we are ashamed that we do not even keep what is in the Old Testament and what we should have surpassed. After all, we should not listen about this - these are the instructions of Jewish poverty - but about perfect (commandments), such as: throw away your money, stand courageously, give your soul for preaching, laugh at everything earthly, let you have nothing in common with real life. If someone offends you, do him a favor; if he deceives you, pay with a blessing; if he blasphemes, show respect. Be above everything. This is what we should be hearing about and things like this. And now we are talking about an oath! This is the same as if someone distracted a person who should be wise from the teachers of wisdom and forced him to read the letters and (disassemble) the letters. Think what a shame it is for a man who has a long beard, wears a stick and a cloak, to go with the children to the teachers and learn the same thing that they learn! Isn't this extremely funny? But we are even funnier, because there are not so much differences between philosophy and the alphabet, but between the Jewish way of life and ours: (there are so many differences here), as between angels and people. Tell me: if someone brought down an angel from heaven and ordered him to stand here and listen to our words, as if he needed to learn from them, wouldn’t it be shameful and funny? If it’s funny just to learn this, then tell me, what a condemnation, what a shame – not even to heed it? And indeed, what a shame it is that Christians are still learning that they should not swear! Let us, however, submit to this necessity, so as not to be subjected to even greater shame. So today we will speak to you from the Old Testament. What is he saying? – “Do not accustom your mouth to swearing and do not make it a habit to use the name of the Holy One in swearing” (Sir.23:8-9). Why? “For just as a servant who is constantly being punished does not get rid of his wounds, so one who constantly swears by the name of the Holy One will not be cleansed from sin” (Sir.23:10). 5. Notice the prudence of this sage. He did not say, “Do not accustom your thoughts to an oath,” but, “Your lips”; he knew that everything depended on the mouth and was easily corrected. This finally turns into an involuntary habit, just as many, entering the baths, place the sign of the cross on themselves as soon as they cross the door. This is usually done by the hand out of habit, when no one even orders. Again, when lighting a lamp, the hand often performs a sign, while the thought is turned to something else. Likewise, the mouth speaks not from the heart, but out of habit, and everything lies in the tongue. “In your oath,” it is said, “do not make it a habit to use the name of the Holy One.” “Just as a slave who is constantly being punished does not get rid of his wounds, so one who constantly swears in the name of the Holy One will not be cleansed from sin.” It is not the crime of oath that is condemned here, but the oath, and punishment is imposed for it. Therefore, swearing is a sin. Such, truly, is the soul (of the swearer): there are many wounds on it, many ulcers. But don't you see? That's the trouble! Meanwhile, you could see if you wanted, because God gave you eyes. The prophet looked with such eyes when he said: “My wounds stank and rotten because of my madness” 14 (Ps. 37:6). We have despised God, hated the good name, trampled on Christ, abandoned shame - no one remembers the name of God with respect. After all, if you love someone, you stand up at his name; and you often call upon God as if He were nothing. Call on Him when you do good to the enemy; call upon Him for the salvation of your soul. Then He will draw near to you, then you will make Him glad, but now you will anger Him. Call on Him as Stephen called. What did he say? "God! Do not count this sin against them” (Acts 7:60). Call on Him, as Elkan’s wife called, with tears, with weeping, with prayer. I do not prohibit this; on the contrary, I especially encourage it. Call on Him as Moses called when he cried out in prayer for those who persecuted him. After all, if you recklessly began to mention some respectable person, it would be a reproach; and mentioned God in his speeches not only recklessly, but also inappropriately, do you consider this to be nothing? What kind of punishment would you not deserve? I do not forbid having God constantly in my thoughts; on the contrary, this is what I ask and I desire, but not against His will, but in order to praise and honor Him. This would bring us great benefits if we called on Him only when necessary and in the circumstances in which it was necessary. Why, tell me, were there so many miracles under the apostles, but in our time there are none, although God is the same and has the same name? This is because it is not the same (as we use it). How? So, they called Him only in those cases about which I spoke, and we call not in these, but in others. If they don’t believe you, and that’s why you swear, then say: believe it, and even, if you want, swear by yourself. I say this not because I wanted to give laws contrary to the law of Christ - far from it: it is said: “Let your word be: yes, yes; no, no” (Matthew 5:37); but out of condescension towards you, in order to encourage you more to this and distract you from that terrible habit. How many people who have gained fame in other matters have died from this habit? Do you want to know why the ancients were allowed to swear (after all, they were not allowed to break an oath)? This is because they swore by idols. Aren't you ashamed to remain under the same laws as weak people lived? After all, even now, if I receive a pagan, I do not immediately command him to do this, but first I convince him to know Christ. But if a believer who knows Him and hears about Him begins to demand for himself the same indulgence that is given to a pagan, what is the use of this, what is the profit? But the habit is strong and you find it difficult to leave it? If the power of habit is so great, then change this habit to another. How do you say this is possible? I have often spoken about this and now I will say the same. Let many follow our words, let them examine and correct them. There is no shame in being corrected by others; on the contrary, it is a shame to remove from ourselves those who correct us, and to do this to the detriment of our own salvation. After all, if you put on a dress inside out, you allow the servant to correct it and are not ashamed of him teaching you, although it is very shameful; but here you harm your soul and are ashamed, tell me when another admonishes you. You tolerate a slave who dresses you in clothes and puts shoes on you; and you cannot tolerate the one who adorns your soul? Isn't this extreme madness? Let the slave be a teacher in this, let the child, and the wife, and the friend, and the relative, and the neighbor. Just as an animal, when driven from everywhere, cannot escape, so one who has so many guards and so many critics and who is struck from everywhere cannot help but be careful. On the first day it will be difficult for him, and equally on the second and third, and then it will be easier, and after the fourth day it will not be a matter for him. Try it if you don't believe me. Take care, please. This sin is not unimportant, and correction from it is not unimportant; on the contrary, both are important – both evil and good. But God grant that it may be good, through the grace and love of our Lord Jesus Christ, with whom the Father and the Holy. By the Spirit 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” Translation by P. Yungerov – Editorial office of “The ABC of Faith” You might be interested in: