Беседа 13

Acts 5:17–18. The high priest and all with him who belonged to the Sadducee heresy were filled with envy, and laid their hands on the Apostles, and imprisoned them in the people's prison. The joy of those who suffer for Christ. – Poverty is a reliable protection. - Against the oath. 1. There is nothing more shameless and impudent than anger. Having learned from experience the courage of the apostles from what was done to them before, (the bishops and Sadducees), despite this, again attack and all rise up against them together. What does it mean: “The high priest and everyone with him”? This means: he rebelled against them, being excited by what happened. “And they laid their hands on the Apostles, and shut them up in the people’s prison.” Now they are attacking them harder; however, they did not immediately put them on trial, expecting them to become calmer. What shows that they were attacked more strongly? Because they were sent to a public prison. The apostles are again exposed to danger and again receive help from God; and how - listen further: “But the angel of the Lord opened the doors of the prison by night and brought them out, saying: Go, and stand in the church, speak to the people all these words of life” (Acts 5:19-20). This happened both for the consolation of them (the apostles), and for the benefit and edification of those (the Jews). And look, what happened under Christ happened now. He, of course, does not allow them (the Jews) to see the miracles themselves, but He provides them with what they could be convinced of. For example, at His resurrection, He did not allow them to see how He was resurrected, because they were unworthy to see the resurrection, but He shows this by His deeds. Also, during the transformation of water into wine, those reclining at the table did not see, because they were drunk with wine, and He leaves it to others to judge. That's exactly the case here. How the apostles were brought out, they do not see; and they saw evidence that could verify what had happened. Why did (the angel) bring them out at night? Because in this case they could be believed more than in another; otherwise they would not even ask them about it; and then they themselves would not have believed it. This was the case in ancient times, for example, under Nebuchadnezzar. He saw the youths in the cave praising God, and then he was amazed (Dan.3:91). Therefore, the Sadducees should have first asked the apostles: how did you get out? - and they, as if nothing had happened, turn to the apostles with the following question: “Have we not firmly forbidden you to teach about this name?” (Acts 5:28) See how they learn about everything from others - (from those who) saw the prison carefully locked and the guard standing before the doors. “Having listened, they entered the church in the morning and taught. Meanwhile, the high priest and those with him, having come, called the Sanhedrin and all the elders from the children of Israel and sent them to the prison to bring the Apostles. But the servants, when they arrived, did not find them in the prison and, returning, reported, saying: we found the prison locked with all precautions and the guards standing in front of the doors; but when they opened it, they found no one in it” (Acts 5:21–23). There was a double fence, like at the tomb (of Christ) - the seal and the people. Look how they fought against God! Tell me: is it common for people to experience what happened to them? Who led them through the locked doors? How did they pass with the guards standing in front of the doors? Verily, their words are (the words of) madmen and drunken with wine. Those whom neither prison, nor bonds, nor locked doors could hold, they hoped to overcome, acting like foolish children. Their servants themselves come on this occasion and talk about what happened in order to refute any of their excuses. Do you see various signs after signs, some originating from them (the apostles), others related to them - the latter even more glorious? It is also good that this was not suddenly reported to the (Jewish) leaders; but at first they were in bewilderment, so that, having learned everything, they would understand the action of divine power. “When the high priest, the captain of the guard, and the other high priests heard these words, they were perplexed as to what this meant. But someone came and reported to them, saying: Behold, the men whom you put in prison are standing in the church and teaching the people. Then the captain of the guard went with the servants and brought them in without compulsion, because they were afraid of the people, lest they should stone them” (Acts 5:24-26). Oh madness! “They were afraid,” they say, “of the people.” What benefit did the people bring them? They had to fear God, who constantly plucks their apostles from the hands like chicks; and they are more afraid of the people. “And having brought them, they appointed them in the Sanhedrin; and the high priest asked them, saying: Have we not strictly forbidden you to teach about this name? and behold, you have filled Jerusalem with your teaching and want to bring the blood of that man upon us” (Acts 5:27–28). What about the apostles? They again talk to them meekly, although they could say: “Who are you, who command contrary to God?” But what are they? Again in the form of exhortation and advice and very modestly they answer: “Peter and the Apostles answered and said: We must obey God rather than men” (Acts 5:29). Great wisdom (in their words) and such that from here the enmity of those against God is revealed. “The God of our fathers raised up Jesus, whom you killed by hanging on a tree. God has exalted him with His right hand to be Prince and Savior, to give repentance and forgiveness of sins to Israel” (Acts 5:30, 31). “Whom you put to death,” he says, “the God of our fathers raised up.” And see how they again refer everything to the Father, so that the Son is not considered alien to the Father. “God has exalted him,” he says, “with His right hand.” This indicates not only the resurrection, but also the exaltation, that is, the ascension. "To give Israel repentance". 2. Here is another acquisition, another teaching expressed in the form of defense! “We are His witnesses of this.” What great boldness! Then, for greater authenticity of his words, (Peter) added: “and the Holy Spirit, whom God gave to those who obey Him” (Acts 5:32). Do you see how the apostles present not only themselves as witnesses, but also the Spirit? They did not say: “He gave Him to us,” but: “to those who obey,” and showing their humility, and showing the greatness of the Spirit, and expressing that even those (the Jews) can receive Him. Notice how they were taught both in deeds and words, but did not heed; For this reason, righteous condemnation will befall them. God allowed the apostles to be brought to trial for this reason, so that they too would receive edification if they wanted to learn, and the apostles would show boldness. “When they heard this, they were torn with anger and plotted to put them to death” (Acts 5:33). Notice their extreme malice! They should have been horrified by what they heard; and they were “bursting with anger and planning,” without any guilt, “to kill them.” However, we need to repeat what we read above: “But the angel of the Lord opened the doors of the prison by night and brought them out, saying: Go, and stand in the church, speak to the people all these words of life” (Acts 5:19–20). "Bringing out" ; It is not he himself who takes them away, but who lets them go; so from this their fearlessness is revealed, that they themselves entered the church at night and taught. When the guards had released them, as they thought, then, if only they had agreed to go out, they would have fled, and when they had driven them out, they would not have come to the church, but would have left. This is understandable to anyone with common sense. “Didn’t we forbid,” they say, “to teach you”? So; if they gave their word to obey you, then you justly accuse; if they had already refused this, then the accusations are unnecessary, and the prohibitions are also unnecessary. This is the inconsistency and extreme senselessness of the accusations! Next, the apostles want to show the murderous intentions of the Jews, who did not act here for the truth, but wanted to avenge themselves. That’s why they don’t answer them harshly - after all, they were teachers - although someone else, having attracted the whole city to his side and received such grace, what would he not say and show too much? But the apostles are not like that; they were not angry, but regretted and cried for them, and had in mind how to turn them away from error and rage. They do not even say to them: Judge for yourselves (Acts 4:19); but this is what they say: “God exalted him,” thereby expressing that all this happens according to the will of God. Didn’t they say: Didn’t we tell you before: “We cannot help but say the things that we have seen and heard” (Acts 4:20)? - because they are not vain; but again they talk about the same thing, about the cross, about the resurrection. However, they do not say why (Christ) was crucified, that is, that he was crucified for us; but they (only) hint at this, and at the same time it is not yet clear, wanting to arouse fear in them. Tell me, is there any artificial eloquence here? Not at all! Thus, without preparation, they proclaimed the gospel of life! Having said: “he exalted”, (Peter) also speaks about the purpose for which (this was done); “to give Israel repentance,” he adds, “and forgiveness of sins.” But they will say: it still seemed incredible. What are you saying? How incredible is that which neither the rulers nor the people could contradict, and from which the lips of some were stopped, while others received edification? “We are his witnesses,” he says, “in this.” What? The fact that (Christ) announced forgiveness and repentance, since (His) resurrection was already recognized as certain. And that He grants remission, we and the Holy Spirit are witnesses of this, Who would not have descended if sins had not first been forgiven, so this is an undoubted sign. You, accursed one, hear about the remission of sins and that (Christ) does not require you to be judged, and you want to put (the preachers) to death? Isn't this a matter of the greatest evil? It was necessary either to expose them if they were telling a lie, or to believe them if it was impossible (to expose them); if there was no desire to believe, then (at least) not to kill. Why, in fact, was it necessary to kill them? But they (the Jews) did not even sort out the matter out of rage. Look how here (the apostles), having mentioned the atrocity (of the Jews), they speak of remission, showing that what they committed was worthy of death, but what was given was given to them as repentant. And how else could anyone convince them, if not by saying that they could still improve? And what anger! They stir up the Sadducees against the apostles, who were especially mistaken regarding the resurrection. But anger did them no good. However, perhaps someone will say: what person, using what the apostles had, would not become great? But notice, before they received grace, how they unanimously continued in prayer and placed their hope in power from above! And you, beloved, hope to receive the kingdom of heaven; but do you have patience? And you received the Spirit; but do you experience the same things and are you exposed to the same dangers? Before they had calmed down from the previous disasters, they were again subjected to others. And the very fact that they were not proud, they were not vain - how wonderful! And what they said with meekness - isn’t this a very useful thing? Truly, not all of this was a work of grace, but much of their own zeal is visible here. After all, the fact that the gifts of grace shone in them was the fruit of their zeal. 3. Look at the very beginning, how caring Peter was, how he watched and cared, how believers left their possessions, had nothing of their own, remained in prayer, showed like-mindedness, and fasted. Tell me: was this the work of what grace? That is why it happened that they (the Jews) were exposed by their servants themselves, who, as those sent under Christ said: “never spoke like this Man” (John 7:46), also returning, announced what they had seen. Notice also here the meekness of the apostles, how they do not contradict, and the pretense of the high priest. He speaks to them with an air of modesty, as if he is afraid of something, and is ready to forbid rather than kill, since he could not do this. And yet he excites everyone and presents them with a kind of extreme danger: “you want,” he says, “to bring upon us the blood of that Man” (Acts 5:28). Does he still seem like a (simple) person to you? He said this because he considered it necessary to motivate them. And Peter, look what he says: “God has exalted Him with His right hand to be Prince and Savior, to give repentance and forgiveness of sins to Israel” (Acts 5:31). Here he is silent about the pagans, so as not to give a reason (for killing). “And they plotted,” says (the writer), “to put them to death” (Acts 5:33). Notice: they are again in bewilderment and sadness, but those (the apostles) are calm, complacent and rejoice. And they were not just sad, but “torn.” This means: to feel bad and to attempt evil, as can be seen here. The apostles were in chains, standing before the judgment seat, and the judges were perplexed and in great difficulty. And just as someone who strikes a diamond strikes himself, so do they. They saw that not only did the apostles’ boldness not diminish, but that their preaching was even more intensified, that they were undaunted in their words, and yet did not give any reason (to kill them). Let us, beloved, imitate them, let us be undaunted in all adversities. There is nothing terrible for those who fear God, but for those who do not fear there are disasters. Whoever, through virtue, rises above passions and looks at temporary blessings as a shadow, will he suffer disaster from what? What will he be afraid of? Or what will be considered a disaster? Let us also resort to this unshakable rock! If someone had built a city for us and fenced it with a wall, or better yet, if he had settled us in a land where no one would disturb us, and there he would have given us abundance in everything so that we did not need to have anything to do with anyone, then he would not have given us such peace as Christ now has. Let it be, if you wish, this city of copper, fenced on all sides by a solid and indestructible wall; let none of the enemies attack him; may he have a rich and fat land, and abound in all other blessings; let its citizens be meek and affectionate, and not a single villain in it, not a thief, not a predator, not a slanderer, not a judge, but only simple and peaceful relations, and we would live in this city: and then we could not live in peace. Why? Because, of necessity, we will have disagreements with the servants, with the wife, with the children, and will be the cause of many troubles. But there was nothing like that here; there was no reason for sadness and trouble. But what is surprising is that the very thing that seems to cause trouble was (for the apostles) the source of all joy and gladness. Tell me: what did they have to grieve about, what did they have to grieve about? If you want, we can introduce someone for comparison. Let one of the nobles have great wealth, live in the capital, have no troubles, only have fun, spend their time only in this, and be at the highest level of wealth, honor and power. Let us contrast him with Peter in chains and, if you like, among countless disasters: and then we will find that (Peter) has more joy - because if from the excess of joy he rejoices even in chains, then imagine how great the joy! Just as those invested with great power do not feel disasters, no matter how many of them happen, but continue to rejoice, so the apostles, because of the disasters themselves, rejoiced even more. It is impossible, truly impossible, to express in words the pleasure that happens to those who suffer for Christ. They rejoice more in the midst of adversity than in times of prosperity. If anyone has loved Christ, he understands what I am saying. But what? Could they avoid disasters for their own safety? Who, tell me, even possessing untold wealth, could avoid great dangers when dealing with so many nations to transform the state? And they did everything as if by royal command, or better yet, even much more conveniently. After all, it was not so much (would have done) the royal command as all their words were done, because the royal command imposes the need (to obey), and they (converted) people according to their desire, according to their good will and out of a feeling of great gratitude. What royal decree would convince you to give up your entire estate and life itself, to leave your home, fatherland, relatives and your own safety? And the suggestions of the fishermen and skin-makers produced this, and that is why they rejoiced and were more powerful and stronger than everyone else. Yes, they will say, because they performed signs. But those who believed, numbering three and five thousand, tell me, what signs did they perform, and yet they lived in great joy? Exactly so, and this is because the cause of all troubles was destroyed - the ownership of property: and this, it is the cause of wars, disagreement, grief, sadness and all evils; it makes life painful and more regrettable. And you will find much more reasons for trouble among the rich than among the poor. If anyone thinks this is incorrect, it is only in his opinion, and not on the merits of the matter. If the rich also have some pleasures, then this is not at all surprising, because those affected by scabies also feel great pleasure. The rich are not at all different from them, and their soul is the same, as can be seen from the following: they are tormented by worries, and, however, they willingly indulge in them because of temporary pleasure. But those who have gotten rid of worries are healthy and happy. 4. Which is more pleasant, tell me, which is safer: should I take care of one bread and clothing, or of a multitude of slaves and freemen, and not worry about myself? Just as he cares about himself, so you care about everything that you have brought upon your head. Why, they will say, do they avoid poverty? The same reason why many people avoid other goods is not because these goods in themselves are worthy of rejection, but because in experience they seem difficult. Likewise, poverty is not rejected in itself, but because it is difficult in experience, so that if someone can endure it, he will not refuse it. Why did not her apostles disdain? Why do many choose it and not only do not disdain it, but also resort to it? After all, what is truly worthy of rejection is not chosen, except for the insane. If the wise and high among people resort to it as some kind of safe and painless refuge, then it is not at all surprising that it does not seem like that to others. A rich city, in my opinion, is nothing more than a city, not surrounded by walls, built in a field and attracting enemies from all sides; and poverty is a safe fortress, fenced with a large copper wall and inaccessible. But it happens, they will say, quite the opposite, because the poor are often dragged to judgment, they are offended and subjected to grave disasters. No, not just poor people, but poor people who want to be rich. Yes, I’m not talking about them, but about those who want to live in poverty. Tell me, why doesn’t anyone bring those living in the mountains to trial? If it is easy to oppress the poor, then most likely they should be brought to justice by how much poorer they are than everyone else. Why does no one bring the poor to the court? Why does no one oppress them or slander them? Is it because they are in a safer place? And how many people find this unbearable, i.e. be in poverty and beg! In fact, tell me, is it good to beg? It’s good if there are compassionate and merciful people, if there is someone who would give. Everyone knows that such a life is free from worries and safe. However, that’s not what I’m praising—it won’t happen! – but I urge you not to achieve wealth. Tell me, in fact, who will I call more blessed: those who are close to virtue, or those who are far from it? Without a doubt, loved ones. But which of them is more capable of learning something useful and distinguished by wisdom - this one or this one? It is clear to everyone that he is. If you don't believe it, then listen. Let them bring one of the beggars from the square, and let him be blind, lame, crippled; and let someone else be beautiful in appearance, strong in body and completely healthy, rich, noble by birth and with great power. Let's bring them to the school of wisdom and see which of them will better master the subjects of teaching? Let us offer the first commandment: be “meek and humble,” as Christ commanded (Matthew 11:29). Which one of them will be able to do it better, this one or that one? "Blessed are those who mourn." Who will be more attentive to this saying? "Blessed are the meek". Who better to listen? “Blessed are the pure in heart, blessed are those who hunger and thirst for righteousness, blessed are those who were persecuted for righteousness’ sake” (Matthew 5:5-11). Which one of them is more likely to accept all this? And if you want, we will apply all this to each of them. Isn't one of them always proud and arrogant? and the other, on the contrary, is not always meek and humbly wise? Of course it is. The outsiders (pagans) have the following saying on this subject: Epictetus is a slave, crippled in body, Ir in poverty, but a friend (of the gods) of the immortals (Epictetus is a Greek philosopher. Ir is the proper name of a beggar in Homer). Such is the poor man; but the soul of the rich is filled with all evils: pride, vanity, countless desires, anger, rage, greed, untruth and the like. It is obvious that the soul of the former is more capable of philosophy than the latter. But you want to know which is more enjoyable; This is exactly what I see many people worry about: which life is more pleasant? And there should be no doubt about this; he who is healthier (lives) in greater pleasure. And who, tell me, is more capable of fulfilling the rule that I want to instill, i.e. oath law, poor or rich? Who is more likely to swear, the one who is angry with servants, has intercourse with countless multitudes, or the one who asks only for bread or one garment? The latter does not even need to take oaths if he wants, but spends his whole life without worries. Or better said: anyone who has learned not to swear will often despise wealth and can see how from this good all paths to virtue open up - all leading to meekness, to contempt of wealth, to piety, to peace of mind, to contrition. Therefore, let us not be careless, beloved, but again let us apply great diligence: those who have corrected themselves, to keep themselves correct, so as not to somehow retreat and go back; and those who remain behind - to rebel and try to make up for what is missing. Meanwhile, those who have reformed, stretching out their hands to those who have not yet achieved this, as if to those floating on the sea, let them receive them into a harbor that is alien to oaths. Not to swear is a truly safe pier, a pier in which one does not drown from the rising winds. Even if anger, enmity, hatred, or anything like that flares up, the soul remains safe, so that it will not say anything that it should not say, because it has not subjected itself to either need or law. Look what Herod did because of the oath: he cut off the head of the Forerunner. “But for the sake of the oath,” says (Scripture), “and those who sat with him, he did not want to refuse her” (Mark 6:26). What did the tribes (Israel) suffer because of the oath concerning the tribe of Benjamin (Judges 11:1–10)? What did Saul suffer because of his oath (2 Samuel 21:2)? He broke his oath, and Herod committed a deed worse than perjury - murder. You also know what Joshua (Joshua) suffered because of the oath regarding the Gibeonites (Joshua 9:15). The oath, truly, is a satanic snare. Let us break these bonds and arrange ourselves in such a way that it will be easy for us to abstain from it. Let us free ourselves from this net of Satan and fear the commandments of the Lord, let us accustom ourselves to the better, so that, stretching forward and fulfilling this and other commandments, we may be worthy of the blessings promised to those who love Him - 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 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” You might be interested in: