Беседа 23

Acts 10:23–24. Then Peter, inviting them, treated them. And the next day he got up and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea. Cornelius was expecting them, having called his relatives and close friends. God is not the cause of sins. – There is no need to postpone baptisms. 1. Having treated the husbands (sent by Cornelius), (Peter) departs with them; and it’s good: first he lovingly receives them, as if they were tired from the journey, and wins them over, and then he sets off with them. “And the next day he got up and went with them, and some of the brethren” (Acts 10:23). He is not alone, but others also go with him; and this with the precaution that there would later be witnesses when Peter needed to justify himself. “Cornelius waited for them, having called together his relatives and close friends” (Acts 10:24). This is the property of a friend, such is the property of a pious person, to, first of all, make close friends share in such benefits. Naturally, he convenes those whom he has always trusted, especially discussing such subjects that it was still unnecessary to talk about with others. It seems to me that both friends and relatives were edified by him. “As Peter was entering, Cornelius met him and bowed down at his feet. Peter raised him up, saying: Arise; I too am a man” (Acts 10:25, 26). By doing this, (Cornelius) shows his humility, teaches others, thanks God and shows that although he received the command, however, he himself had great piety. What about Peter? “Stand up; I am also a human being." Do you see how he, first of all, teaches them not to think too much about themselves? “And talking with him, he entered the house and found many gathered. And he said to them, “You know that it is forbidden for a Jew to associate or associate with a foreigner” (Acts 10:27–28). Look: he immediately begins to talk about God’s love for mankind, and shows that He gave them great benefits. But here it is worthy of surprise not only that he talks about such subjects, but also how he talks about lofty subjects and at the same time observes humility. He did not say: we, people who do not deign to communicate with anyone, have come to you; but what? "You know" . God, he says, forbade (us) to enter into communication or treat a foreigner. Then, in order not to show partiality towards him, he continues: “But God revealed to me that I should not consider any person base or unclean” (Acts 10:28). He adds this so that they don’t think that he is flattering him. “Therefore, when I was called, I came without protest” (Acts 10:29). So that they would not think that although the matter was illegal, he obeyed because (Cornelius) was the boss, and so that everything would be attributed to God, he says that it is not only not allowed to “communicate,” but even to “get closer.” “So I ask: for what work have you called me?” ( Acts 10:29 )? He doesn’t ask because he doesn’t know. Peter knew everything from the vision, and heard it from the soldiers; but he wants them to first confess and predispose themselves to faith. What about Cornelius? He did not say: Didn’t the soldiers tell you? But look how meekly and humbly he says: “On the fourth day I fasted until this hour, and at the ninth hour I prayed in my house, and behold, a man stood before me in light clothes and said: Cornelius! your prayer is heard, and your alms are remembered before God” (Acts 10:30, 31). “And at nine o’clock,” he says, “I prayed.” What does it mean? It seems to me that he had appointed hours for pious activities, and, moreover, on certain days. That’s why he said: “on the fourth day.” Look how important prayer is! When he has devoted himself to pious pursuits, then an angel appears to him. It was the first day; when the messengers departed, another; when they returned, another one; and on the fourth (Peter) arrived, so that it was the second day on which (Cornelius) devoted himself to prayer. “A man stood before me in light clothes.” He doesn’t call him an angel: he’s so alien to pride! “And he says: Cornelius! your prayer is heard, and your alms are remembered before God. So go to Joppa and call Simon, who is called Peter; he is visiting the house of the tanner Simon by the sea; he will come and tell you. I immediately sent to you, and you did well to come. Now we all stand before God to hear everything that God has commanded you” (Acts 10:31–33). For this reason (Peter) said: “For what work have you called me?” so that (Cornelius) expressed all these words. “Peter opened his mouth and said, “Truly I perceive that God is no respecter of persons, but in every nation whoever fears Him and does what is right is acceptable to Him” (Acts 10:34–35), i.e., whether he is uncircumcised or circumcised. Paul also expresses this when he says: “There is no partiality with God” (Rom. 2:11). “Now we all,” he says, “stand before God.” Look, what faith, what piety! He realized that Peter was not teaching human teaching when he said: “God has revealed it to me.” That’s why he says: “now we all stand before God to listen to everything that is commanded to you from God.” How? Is it possible that He also “pleases” those who belong to the Persians? If he is worthy, he will be “pleasant” in such a way that he will be worthy of faith. Therefore He did not despise the eunuch from Ethiopia. But what, they will say, should we think about people who fear God and yet are left in contempt? No; no God-fearing person is left in contempt. One of such (people) cannot, never can be despised. “But in every nation,” he says, “he who fears Him and does what is right is acceptable to Him.” He calls every virtue righteousness. 2. Do you see how He inspires humility with the words: “In every nation, whoever fears Him and does what is right is acceptable to Him”? As if he were saying this: He does not reject anyone, He accepts all believers. Then, so that they would not consider themselves among the rejected, he continues: “He sent a word to the children of Israel, preaching peace through Jesus Christ; This is the Lord of all” (Acts 10:36). He says this for those present, in order to convince them too. For this purpose, he also persuaded Cornelius to offer a story. “The word,” he says, “sent to the children of Israel.” Look: first he gives them priority, and then he brings them as witnesses, and says: “You know what happened throughout all Judea, starting from Galilee, after the baptism preached by John” (Acts 10:37). That this is so is confirmed by the following: “how God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38). He did not say, “You know Jesus,” since they did not yet know Him, but he sets out His deeds: “And He went about doing good and healing all who were oppressed by the devil.” Here he points out many ailments and bodily sufferings caused by the devil. “Because God was with Him” (Acts 10:38). Again expressed humbly; not simply, I think, but in relation to human concepts. “And we are witnesses of everything that He did in the land of Judah and in Jerusalem.” And you, he says, and we (witnesses). “And at last they killed Him, hanging Him on a tree” (Acts 10:39). Here he speaks of suffering (of Christ). “God raised him up on the third day, and gave him to appear, not to all the people, but to us, who were chosen beforehand by God, who ate and drank with him after he was raised from the dead” (Acts 10:40, 41). This is the greatest evidence of the resurrection. “And He commanded us to preach to men and testify that He is the appointed Judge of the living and the dead” (Acts 10:42). And this contributes a lot to ensuring that they appear reliable (witnesses). But he also gives (another) testimony - the following: “all the prophets testify about Him, that whoever believes in Him will receive forgiveness of sins through His name” (Acts 10:43). This is a prediction of future subsequent events; to confirm it, he brings the prophets as witnesses in good time. But let us turn to what was said above about Cornelius. “Send,” says (the writer), “people to Joppa and call Simon, who is called Peter.” I believed that he would certainly come; That's why I sent it. "He will come and tell you." About what? While talking, I think about what was said above. “And he bowed down, falling at his feet.” See how (his) word is always free from flattery and filled with humility. Through this, that eunuch also showed himself worthy; he invited Philip to ascend and sit on the chariot, although he did not know who he was, unless after explaining the prophecy. And this one even fell at his feet. Did you see how alien to pride he was? Look how Peter shows the divinity of his coming when he says: “You know that the Jews were forbidden.” Why didn't he immediately talk about the shroud? Because he was not very vain. He says that he was sent from God, but how, not yet; and when the need arose, then he spoke. “You know that it is forbidden for a Jew to communicate or become close to a foreigner.” He was so far from vanity! "You know" . In saying this, he also refers to their knowledge. What about Cornelius? “Now we all stand before God,” he says, “to listen to everything that is commanded to you from God.” He did not say: before man, but: “before God,” showing that this is how God’s servants should listen. Have you seen his lofty soul? Did you see how worthy he was of all this? “Peter opened his mouth and said, “Truly I perceive that God is no respecter of persons.” He also said this for the Jews present, in his own justification. Since he had to talk to them, he presented a kind of justification in advance. So what? Was (God) partial before this? It won't happen! He was the same before. “In every nation,” he says, “he who fears Him and does what is right is acceptable to Him.” Paul writes about this: “For when the Gentiles, who do not have the law, by nature do what is lawful” (Rom. 2:14). Here (Peter) teaches both doctrine and rules of life. If (God) did not despise the Magi, and the Ethiopian, and the robber, and the harlot, then, without a doubt, much less will he despise those who practice righteousness and desire (to believe). Why are there people who are kind and meek, and yet do not want to believe? You yourself said the reason: because they don’t want to. On the other hand, what he calls good here is not the meek, but “one who acts in truth,” that is, pleasing (to God) in everything, which a person is when he has the proper fear of God; Only God knows this. Look how “pleasant” this one was. As soon as he heard, he obeyed. And now, you say, would anyone, no matter who it was, obey if an angel appeared? But the signs of today are much greater than those, and yet many do not believe. Then (Peter) begins teaching, observing the dignity of the Jews. “He sent word to the children of Israel, preaching peace through Jesus Christ; This is the Lord of all." Firstly, he speaks of His dominion, and very sublimely, as it should be, because he had before him a soul that had already become lofty and eagerly accepted everything that was said to him. Then, to show how He is “Lord of all,” he adds the words: “he sent with good news,” that is, calling for good, but not announcing judgment. 3. Here he shows that (Christ) was sent from God first to the Jews. Then he proves this by what He did in all Judea, and says: “you know what happened throughout all Judea,” and, to the surprise, “starting from Galilee, after the baptism preached by John.” First he spoke about His deeds, and then he decided to say about His fatherland: “Jesus of Nazareth.” He knew that this fatherland served as a temptation. “As God anointed with the Holy Spirit and with power.” Then again (gives) the proof; so that no one says: where can this be seen? - adds the words: “and He went about doing good and healing all who were possessed by the devil.” Together with the good deeds that He did, it shows that His power was great; she must be powerful and great if she defeats the devil. He also gives the reason: “because God was with Him.” That’s why the Jews said this: “We know that You are a teacher who came from God; for no one can do such miracles as You do unless God is with him” (John 3:2). Then, when he proved that He was sent from God, then He already says that He was killed, so that you would not think (about Him) anything unworthy. Do you see how they never hid about the cross, but, by the way, they also mentioned the image (of the crucifixion)? “They killed him,” he says, “by hanging him on a tree.” “And He did not cause Him to appear to all the people, but to us as witnesses chosen before by God.” Although He Himself chose them, Peter attributes this too to God. “Pre-elected,” he says. Look how he proves the resurrection - by eating. Why, after the resurrection, (Christ) did not perform any sign, but ate and drank? Because the resurrection in itself was a great sign; and to prove it (authenticity) nothing can be greater than what He ate and drank. “We are witnesses to everything,” he says. Here he also inspires fear, so that they cannot justify themselves by ignorance. And he did not say that He is the Son of God, but, which could especially frighten them, “He is the Judge appointed by God of the living and the dead.” Then (he gives) strong proof from the prophets, because they were in great glory. “All the prophets bear witness to Him.” Having instilled fear, he then represents forgiveness (of sins), speaking not on his own behalf, but on behalf of the prophets. The terrible (speaks) from himself, and the pleasant - on behalf of the prophets. You who have received this forgiveness, who have been worthy of faith, try, I beg you, having recognized the greatness of the gift, not to offend the Benefactor. We received forgiveness not in order to become worse, but in order to be much better and more perfect. So, let no one say that God is the author of our sins, because he did not subject us to punishment and torment. Tell me: if any boss, having a murderer in his hands, let him go, can he be considered the culprit of subsequent murders? Not at all. How is it that we ourselves, daring to insult God with our wicked lips, do not fear and tremble? And what won’t they say? What won't they say? He himself, they say, allowed them to do so; it was necessary to punish them, if they were worthy, not to give them honors, crowns and advantages, but to subject them to punishment and torment. Without doing anything like that to them, but instead honoring them, He makes them that way. No, I ask and implore you, let no one say such a thing about us. It is better to be buried in the ground a thousand times than to allow God to be spoken about in this way because of us. The Jews said to Him: “He who destroys the church and builds it in three days!” save yourself"; and again: “if you are the Son of God, come down from the cross” (Matthew 27:40). But that is more blasphemous than that. So, so that because of us they cannot call Him the author of evil and so that we do not fall under punishment for this very blasphemy, since “for your sake,” He says, “the name of God is blasphemed among the Gentiles” (Rom. 2:24). – Let us try to make them say the opposite, leading a life worthy of the Caller and proceeding to the baptism of sonhood. Great indeed is the power of baptism; it completely changes those who have been granted this gift, and through it people cease to be the same people. Let the Hellenes also believe that the power of the Spirit is great, because it has transformed, because it has recreated. Why are you waiting for your last breath, like a runaway slave, like a villain, as if you are not obligated to live for God? Why do you behave towards Him as if you were some kind of cruel and inhuman ruler? What could be colder, what could be more pitiful than those receiving baptism at such a time? God made you a friend and honored you with all the blessings, so that you, on your part, would show the deeds of your friend. Tell me: if you had caused great offenses and insults to someone, and after many troubles had been caused to him, you fell into the hands of the offended one, and he instead honored you, made you an accomplice of all his (goods), for the very insults inflicted on him, crowned you among his friends and said that he considers you to be his own son, and then suddenly died - would you not consider this a loss? - wouldn’t you say: I would like to see him alive, in order to do him justice, in order to thank him, so as not to be unworthy before my benefactor? This is how you act in relation to man: but in relation to God, why are you trying to arrange things so as not to repay the Benefactor for such great gifts? No, then start when you can repay Him on your part. Why are you running away? So, you say; I cannot keep (the commandments). But did God command the impossible? That is why everything has become perverted, that is why the universe has become corrupted, because no one cares at all about living according to God. The catechumens, harboring such thoughts, do not show any concern for a pious life. Of those baptized, some were baptized in childhood; others are sick, and since they did not have any diligence to live for God, then after recovery they also do not take care; others accepted in a healthy state, but they also show little care, and they had fiery zeal at that time, but later extinguished their flame. Aren't you allowed to do business? Am I distracting you from your wife? I only keep you from committing adultery. Is it from the use of property? From covetousness only and theft. Am I forcing you to give everything away? Give only a little, as far as possible, to those in need. “Now your abundance,” says (the apostle), “is to make up for their lack” (2 Cor. 8:14). But even in this way we do not convince. Are we forced to fast? We only prohibit indulging in intoxication and satiety. We eliminate that which causes dishonor to you, which you yourself, even here, before Gehenna, already recognize as shameful and hateful. Do we (prohibit) having fun and rejoicing? If only (it was) not shameful and dishonorable. 4. What are you afraid of? What are you afraid of? Why are you trembling? Where is marriage life, where is the good use of property, where is moderation in food - what reason is there for sin? The outsiders (pagans) command the opposite, and they are listened to. They do not demand as much as possible, but they say: you need to give so much, and although you plead poverty, they do not back down even then. But Christ is not like that: give (he says) from what you have, and I will put you among the first. They also say: if you want to be glorious, leave your father, mother, relatives, household, and be at the royal court, enduring toil, experiencing insults, servility, having no peace, enduring many troubles. But Christ is not like that, but - be in your home with your wife and children, and arrange your affairs in such a way as to lead a calm and safe life. So, you say; but does he promise wealth? And He is the kingdom; or better: at the same time, wealth. He says: “Seek first the kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33). He (promises wealth) not in the form of an addition, but He is something else before that. “I was young,” says (David), “and now I am old, but I have not seen the righteous forsaken or his descendants asking for bread” (Ps. 37:25). Let us begin a virtuous life; let's start it; As soon as we get down to it, you will see how many benefits there are in it. You do not do those things without difficulty; Why do you look at these with fear? Yes, you say, those without difficulty, but these with difficulty. No, not like that, not true. If we must tell the truth, then those are associated with much greater difficulties and are accomplished with great difficulty, but these, if we want, are easy. Let us not shirk, I beg you, from the divine sacraments. Do not look at the fact that the one who was baptized before you became thin and lost his hope, and do not therefore become even more careless; and among the soldiers we see some who perform military service not as they should, and others who are extremely zealous, but we do not pay attention to the lazy, but imitate these - the serviceable ones. So look at those who, after baptism, became angels from people. Fear the unknown of the future. Death comes “like a thief in the night” (2 Peter 3:10), and not just like a thief, but attacks us while we sleep and takes away those who are not awake. This is why God left the future unknown, so that, out of the unknown, always expecting, we would spend our lives virtuously. But God, you say, is humane. How long will we repeat this cold and laughter-inducing saying? I not only say and will not stop saying that God is philanthropic, but I will also (say) that there is no one more philanthropic than Him and that He arranges everything in relation to us for our benefit. Don't you see how many at any age are susceptible to leprosy? How many people remain blind from a young age until old age? Others suffered blindness afterwards; others (live) in poverty; others in bonds; others in mines; others are crushed there by the earth; and others died in the war. Is this a matter of humanity, tell me? Could He not have prevented this if He had willed? But He allows it. So, you say. Tell me, why are there blind people from the first age? I won’t tell you until you give me a promise to be baptized, and after baptism to live piously. You should not be concerned with resolving such issues; the word does not exist for fun. And if I resolve this question, another will follow; After all, Scripture contains an abyss of questions. Therefore, learn not only to seek solutions to questions, but also not to ask them, because there will never be an end to our questions. Now, if I resolve this, then I will give rise to countless other questions. Let us learn to achieve this better (so as not to ask questions) rather than seek solutions to them. Even if we resolve it, we will resolve it not completely, but according to human understanding. The best solution to such questions is faith, i.e. the conviction that God arranges everything righteously, philanthropically and for good, and that the reasons for this are impossible to comprehend. This is the only solution, and there is no other better than this. What, tell me, is the matter of permission? Of course, the point is not to seek more than what is allowed. If you are convinced that everything is controlled by the Providence of God, allowing some for a reason known to Him, and arranging others, then you will no longer ask questions and you will receive a ready solution for yourself. But let's return to the subject. So, if you see so many suffering, and God allows all this, then use the health of (your) body for the health of your soul. But, you say, what need do I have to undergo labor and hardship when I can cleanse myself of everything without labor? First of all (I will say): this is unknown. It happens not only not to be cleansed without difficulty, but also to depart with all (sins). And even if this were known, such words would not be encouraging. (God) brought you to the battlefield; golden weapons offered; you should take them and act; but you want to be saved without glory and do nothing good. Tell me: if there was a war going on, and the king himself was present, and you would see how some rush into the ranks of the enemy, strike and inflict countless wounds, others engage in single combat; some run, others rush on horses and receive praise from the king, surprise, applause, crowns; while others, at the same time, consider it best not to be exposed to any danger, to stay behind everyone, and remain inactive; then, at the end of the war, the first are called up, awarded with great gifts and proclaimed, while the last remain unknown even by name, and only the preservation of life serves as their reward for deeds - among which you would like to be? Even if you were made of stone, even if you were more careless than insensitive and soulless things, wouldn’t you wish a thousand times to be among the first? So, I ask and implore you. After all, even though it was necessary to fall in the midst of battle, shouldn’t one readily decide to do this too? Do you not see how bright those who fall in such wars are, although they die a death after which they cannot receive honors from the king? But in this battle it is not at all like that, but (after it) you will certainly appear with your wounds, which may we all be worthy to show, and without persecution, 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” You might be interested in: