Беседа 29

Acts 13:16, 17. Paul stood up and made a sign with his hand, saying: Men of Israel and those who fear God! listen. The God of this people chose our fathers and exalted this people while they were in the land of Egypt, and with an uplifted arm brought them out of it. Piety alone is a praise for the church. – Medicine against vice must be drawn from Scripture. 1. Look, Barnabas leaves (to speak) to Paul, just as John always leaves to Peter. He brought him from Damascus, although he was more famous than him. But they had the common good in mind. “Standing up,” says (the writer), “and giving a sign with his hand.” This was the custom among the Jews; That’s why he addresses them in the same way. Look at the introduction he makes to the word: having praised them in advance and showing the great providence for them (of God) with the words: “those who fear God,” then he begins his speech. Didn't say aliens because the name indicates disaster. “The God of this people chose our fathers.” Look how he, like Stephen, calls the common people of God actually their God and depicts His ancient great benefits. They do this in order to teach them that now (God) also sent His Son by the same good pleasure. Just as Christ said about the vineyard (Luke 20:13), so he says. “He exalted this people while they were in the land of Egypt, and with a lifted up arm he brought them out of it.” There was also the opposite; but they multiplied; miracles were performed for them. The prophets always remember these (miracles) that happened in Egypt. And see how he passes in silence during times of disaster and nowhere does he pretend to have committed crimes, but rather the love of God, leaving it to them to think about it themselves. “And he fed them about forty years in the wilderness” (Acts 13:18). Then he talks about settling them. “And having destroyed seven nations in the land of Canaan, he divided their land for them as an inheritance” (Acts 13:19). Then a lot of time passed—four hundred and fifty years. “And after this, about four hundred and fifty years, he gave them judges until the prophet Samuel” (Acts 13:20). Here he showed that (God) provided for them in various ways. “Then they asked for a king” (Acts 13:21). He does not speak about their ingratitude, but everywhere about God’s love for mankind. “And God gave them Saul the son of Kish, a man from the tribe of Benjamin. So forty years passed. Having rejected him, he made David king for them, about whom he said, testifying: I have found a man after My heart, David the son of Jesse, who will fulfill all My desires” (Acts 13:21-22). It is not unimportant that Christ comes from David. Then he cites the testimony of John in the following words: “from his descendants, God, according to the promise, raised up the Savior Jesus to Israel. Just before His appearance, John preached a baptism of repentance to the entire people of Israel. At the end of his career, John said: Who do you say that I am? I'm not the same; but behold, he comes after me, whose sandals I am not worthy to untie” (Acts 13:23–25). John testifies not simply, but by withdrawing honor from himself, although everyone gave it to him. And it’s not the same thing - to refuse an honor when no one offers it, or when many reward it, and not simply, but with such humiliation. “Men and brethren, children of the family of Abraham, and those who fear God are among you! the word of this salvation has been sent to you. For the inhabitants of Jerusalem and their leaders, not recognizing Him and condemning Him, fulfilled the words of the prophets read every Sabbath, and, not finding in Him any guilt worthy of death, they asked Pilate to kill Him” (Acts 13:26-28). Everywhere (the apostles) try to show that this serves for their (the Jews’) own good, so that they, hearing about something seemingly alien, would not move away for the reason that they crucified Him. “He,” he says, “without recognizing him”; so it was a sin of ignorance. See how he slightly justifies them; and not only this (he says), but he also adds that it should have been so. And lest anyone say: how do we know that (Christ) was resurrected? - he says: “Today they are His witnesses” (Acts 13:31). Then he again cites evidence from the Scriptures: “When they had fulfilled everything that was written about Him, they took Him down from the tree and laid Him in a tomb. But God raised Him from the dead. For many days He appeared to those who came with Him from Galilee to Jerusalem and who are now His witnesses before the people. And we preach to you that God fulfilled the promise given to the fathers to us, their children, by raising Jesus, just as it is written in the second psalm: You are my Son: today have I begotten you. And that He raised Him from the dead, so that He would no longer turn into corruption, about this He said this: I will give you the mercies promised to David, truly. Therefore, in another place he says: You will not allow Your Holy One to see corruption. David, having served the will of God at one time, rested and was kissed by his fathers, and saw corruption; but He whom God raised saw no corruption” (Acts 13:29–37). Look with what force he speaks; Peter never said this. “Let it be known to you, men and brethren, that for His sake the forgiveness of sins is proclaimed to you; and in everything in which you could not be justified by the law of Moses, everyone who believes is justified by him” (Acts 13:38–39). Then (he adds) the menacing words: “Beware, lest what was said by the prophets come upon you: look, you despisers, marvel and disappear; for I am doing a work in your days, a work which you would not believe if anyone told you” (Acts 13:40–41). 2. See how he weaves speech from real events, and prophets, and the promised seed. But let's turn to the above. "Men and brethren, children of the race of Abraham." He names them after their forefather. “The word of this salvation has been sent to you.” Here, with the word: “to you,” he does not express that these are only Jews, but gives them the opportunity to separate themselves from those who committed murder, as can be seen from the following. “For the inhabitants,” he says, “of Jerusalem, not recognizing Him and condemning Him, fulfilled the words of the prophets, read every Saturday.” It is a great fault if they, while constantly listening, did not pay attention. And this is not at all surprising: what has been said about Egypt and the desert sufficiently shows their ingratitude. But how did they not understand, you say, when John spoke to them? What wonder is it (they did not listen) to the prophets who spoke to them often? Then another guilt: “and not finding in Him any guilt worthy of death.” This was no longer a matter of ignorance - let us assume that they did not honor Him as Christ, but why did they kill Him? “They asked,” he says, “Pilate to kill Him. When they had fulfilled everything that was written about Him, they took Him down from the tree and laid Him in a tomb.” Look how carefully they did it. He speaks about the manner of His death and mentions Pilate, both so that His suffering would be more obvious from the trial (that was carried out on Him), and in order to more strongly expose them who betrayed Him to a foreigner. And he did not say: they accused Him, but: “and not finding in Him any guilt worthy of death, they asked Pilate to kill Him,” to show that he did this to please them, and contrary to his own desire, which Peter expresses more clearly: “they denied before the face of Pilate” (Acts 3:13). Paul loved them very much; and, however, look, he does not stop at the ingratitude of their fathers, but arouses fear in them themselves. Stephen rightly does this when he is preparing to die, and, moreover, without offering teaching, shows that the law has already ceased; but he does not yet (say this), but only expresses threats and arouses fear. “But God raised Him from the dead. For many days He appeared to those who went with Him from Galilee to Jerusalem.” See how he, moved by the Spirit himself, incessantly preaches about the suffering and burial (of Christ). “And we preach to you,” he says, “that the promise given to the fathers,” i.e. the fathers received the promise, but you received the work. Bringing John as a witness, and saying: “From his descendants, according to promise, God raised up a Savior for Israel. Just before His appearance, John preached a baptism of repentance to the entire people of Israel,” he then again quotes his words: “Who do you say that I am? I'm not the same." Then he brings the apostles as witnesses of the resurrection and says: “and who are now His witnesses before the people.” Next - David, testifying to the same thing in the following words: “You will not allow Your Holy One to see corruption” (Ps. 15:10). In view of the fact that neither the ancient (testimonies) in themselves would be so strong, nor these (new) ones without those, he confirms his speech with both. And since they were overcome with fear, like those who killed Him, and their conscience condemned them, then (the apostles) speak to them, not as Christ-killers, and teach them (the teaching), not as someone else’s good, but as their own. For them (the Jews) the name of David was very desirable, therefore (Paul) brings it, so that they, at least in this way, would recognize Him (Christ); he seemed to say this: His son will reign over you; therefore do not reject His authority. What does it mean: “I will give you the mercies promised to David, right”? Those. a stronghold that never perishes. He does not stop there either - because the speech has already been proven - but threatens punishment, moves on to what is desired for them, showing that the law ends, and spreads about what is useful, that great benefits await the obedient and great disasters will befall the disobedient. Then he talks about David again, and with praise. “David,” he says, “having served the will of God in due time, rested and was kissed by his fathers”; just as Peter, mentioning him, says: “let it be permitted to speak to you with boldness about the forefather David” (Acts 2:29). He does not say that he died, but: “he venerated his fathers,” which was more decent. And look: he nowhere touches their good deeds, but those that are worthy of condemnation. Precisely, the very thing they asked for (to kill Christ) and received, serves to their greatest condemnation. Then he counts the blessings of God. “He chose”, “exalted”, “nourished” - these praises do not refer to them, but to God. He praises only David, because from him is Christ. “The appearance” of which he speaks in the words: “just before His appearance”, John (the Baptist) calls the incarnation of Christ, His appearance in the flesh. In a similar way, John the Evangelist often points to him, because his name was famous throughout the entire universe. And look: (the writer) does not speak about this on his own, but cites the very evidence of it. 3. Do you see how carefully he showed the real work of housebuilding? But let us listen to what the apostles suggested when they said that (Christ) was crucified. What is more incredible than the fact that He was buried by those to whom He promised salvation, that being buried He forgives sins, and moreover, more than the law? That is why (Paul) did not say: in what you did not want, but: “and in everything in which you could not be justified by the law of Moses, everyone who believes is justified by him,” thereby showing the powerlessness of the law. He beautifully added: “everyone” to show that everyone who believes is justified. There would be no benefit in all this if there were no benefit. That is why he finally speaks of “forgiveness” (of sins), deducing the most important thing from the previous one and showing that what the law was not able to do, the one who suffered through his death accomplished it. So, he said well: “His witnesses before the people,” i.e. to those who killed Him; but they would not have been witnesses if they had not been strengthened by divine power, they would not have testified to this before people who were ready to kill in front of the murderers themselves. He cited the words: “Today I have begotten You,” meaning what follows (Ps. 2:7). But why did he not add evidence from which they should have been convinced that remission (of sins) was accomplished through Christ? Because he wanted to prove in advance that (Christ) was resurrected; and as soon as this is accepted, then it becomes certain that the remission of sins is accomplished through Him. On the other hand, he wanted to arouse in them the desire for this great (good). Thus, His death was not a deprivation, but a fulfillment of prophecies. He mentions historical events because, not understanding them, (the Jews) suffered many evils. This is what he points out in conclusion when he says: “Beware.” And see how the severity of this very (admonition) softens. “Lest what has been spoken to you,” he says, “to others, may not come to you: “for I am doing a work in your days, a work which you would not believe if anyone told you.” Do not be surprised (only) because it seems incredible, as stated above. This could rightly be said to us: “beware” regarding those who do not believe in the resurrection. The affairs of the Church are in a very bad state, although you think that she is at peace. The hard thing is that, being among many evils, we do not even know that we are in evil. What are you saying (what are you saying)? We support churches, we have property, everything else, there are meetings, people come every day, and - are we careless? But this is not what should be praised by the Church. What do you say? That is, if there is piety in it, if we go home every day profitably, having collected more or less fruits, and not only fulfilling the law or showing the appearance of piety. Has anyone improved by being in the congregation for a whole month? That's what you need to ask. The very thing that seems to be a good deed is not a good deed if, after doing it, nothing else comes from it. And oh, if only there was nothing more! But now even worse is happening. How do you benefit from meetings? If there was any benefit for you, then you should all have long ago led a wise life, after so many prophets, so many apostles, evangelists talk to you twice a week, and they all offer saving dogmas and with great zeal present you with convictions for correcting your morals. A warrior, coming to the place of training, becomes more skilled in military affairs; an athlete, coming to the lists, becomes more experienced in wrestling; a student of medicine, coming to a teacher, becomes more knowledgeable, learns more and learns more; and what benefit did you gain? I’m not talking about those who last for one year, but about those who come to (church) meetings from a young age. Or do you consider it piety that you often attend meetings? It doesn't mean anything if we don't get any benefit; If we are not picking any fruit (here), then it is better to stay at home. Our ancestors built churches for us, of course, not so that we, gathering from our homes, would show ourselves to each other - this could be done in the square, and in baths, and at festivals - but so that students and teachers would gather together, and the former would become better with the help of the latter. Our (meetings) have become simply a custom and a form of piety, the rest is a habit. Easter is coming; (here) there is a lot of noise, a lot of bustle, I won’t say a crowd of people, since this is not typical for people. The holiday has passed; the noise stops, but this silence is again fruitless. How many (there are) all-night vigils, how many sacred chants! So what of this? Even worse: many even do it out of vanity. How, do you think, I grieve internally when I see that all this is flowing, as if through a leaky barrel? But you will undoubtedly tell me: we know the Scriptures. So what of this? If you showed this with actions, there would be an acquisition, there would be benefit. The church is a dyehouse; If you always leave without getting any coloring, then what is the benefit of coming here often? Only more harm. Has any of you added anything to the customs that you inherited from your ancestors? For example: someone has the habit of remembering his mother, wife or son; he does this, whether he heard about it from us or not, guided by custom and conscience. So you’re indignant about this, they’ll say? It won't happen! On the contrary, I am very happy about it; but I would like him to receive some benefit from our conversation, and what habit did, would also happen from us, so that another habit would form. Otherwise, why should I work in vain and talk idlely, if you intend to remain with the same things, if our meetings do not produce anything good in you? 4. But, they will say, we are praying. So what if it happens without doing anything? Listen to what Christ says: “Not everyone who says to Me: “Lord!” Lord!” will enter the Kingdom of Heaven, but he who does the will of My Father in heaven” (Matthew 7:21). Often I decided to remain silent, seeing that no progress was happening in you from my words; or maybe it does happen, but due to the excessiveness of my demands and desires, I become like those who are too partial to money. Just as they, no matter how much they collect, always think that they have nothing, so I, strongly desiring your salvation, until I see your success, I think that I have done nothing, because I really want you to reach the highest degree. I would like it to be so, that it would come from my dissatisfaction, and not from your negligence; but I'm afraid that my hint will turn out to be true. After all, you must agree that if there was any benefit in continuing such a time, then we should have stopped our conversations; and you would not need our words when they have been said so much that you could teach others if you cared at all about the benefit of those who were absent. But you constantly need teaching, and this shows nothing more than that you are not in very good condition. What to do? Shouldn't you just denounce? I ask and implore you, try not only to come to church, but also to go home, having received some kind of cure for your passions, so that, if not from us, then from the Scriptures, you borrow the appropriate cures. For example, does anyone give in to anger? Let him listen to the readings of the Scriptures, and he will certainly find (healing) either in the stories or in the teachings; in teachings when it is said: “the movement of anger is a fall for a person” (Sir. 1:22), and: “an angry man is not good” (Prov. 11:25), and the like; and again: “A man with an evil tongue will not reform” (Ps. 139:12). Also Christ (says): “Whoever is angry with his brother without a cause is subject to judgment” (Matt. 5:22), and the prophet: “Be angry, do not sin” (Ps. 4:5), and again: “Cursed is their anger, for it is cruel” (Gen. 49:7). In the stories that you hear, for example, about Pharaoh, who was filled with great wrath (Ex. 14:5), and about the (king) of Assyria (2 Kings 19:35), who therefore perished. Is anyone obsessed with the love of money? Let him hear that there is nothing more wicked than the covetous, that he gives his very soul for property (Sir.14:1-10); and Christ says: “you cannot serve God and mammon” (Matthew 6:24), and the apostle: “the love of money is the root of all evil” (1 Tim. 6:10), and the prophet: “if wealth flows in, do not set your heart on it” (Ps. 61:11), and much like that. In the stories (you hear) about Gehazi, Judah, the elders of the scribes, and that “gifts blind the eyes of the wise” (Deut. 16:19). Is anyone proud? Let him hear that “if He laughs at the blasphemers, He gives grace to the humble” (Prov. 3:34), and: “the beginning of pride is the removal of a person from the Lord” (Sir.10:14), and: “every one who is proud in heart is an abomination to the Lord” (Prov. 16:5); and from the stories (you know) about the devil and all the others. In general - it is impossible to list everything - let everyone choose from the Divine Scriptures a cure for their wounds; if not all at once, then some today, some tomorrow, and thus clear everything. And regarding repentance, and confession (of sins), and almsgiving, and meekness, and chastity, and regarding everything you will find (there) many examples. “Everything that was written before was written for our instruction,” it says (Rom. 15:4). If everything in them is for our instruction, then let us listen to them as we should. Why do we needlessly deceive ourselves? I’m afraid that someone might say about us: “And their days passed in vanity and their years in haste” (Ps. 77:33). Who, listening to us, fell behind the spectacles, who fell behind the covetousness, who became more zealous for alms? I would like to know this, not out of vanity, but in order to become more zealous, seeing the wonderful fruit of my labors. Now, how can I get down to business, seeing that the rain of teaching has fallen in such quantity, but our fields remain in the same condition and the plants do not grow any taller? The harvest time has already come, the winnowing shovel is ready; I’m afraid that everything will turn out to be tares; I fear lest we all be cast into the furnace (Matthew 3:12). Summer has passed, winter has come, and we sit, young men and old men, obsessed with our passions. Do not tell me: I do not commit fornication. What good is it if you do not commit fornication when you are a lover of money? If a sparrow, although not with his whole body, but only by the leg, is held, then he died and remained in the trap, and the wings will not help at all when the leg is restrained: so you are not captivated by fornication, but captive by the love of money, but still captive. It's not how you're captivated, but that you're captivated. Don’t say, young man: I am not a lover of money; perhaps you are indulging in adultery. And so again, what's the use? It is impossible for all passions to take possession of us at one age; but they are separated, and this is due to God’s love for mankind, so that, having attacked us together, they would not become invincible, and the fight against them would not be too difficult for us. What foolishness is it to be unable to conquer separate passions, but to submit to them at all times, and also to be proud of the fact that it is tamed not by our efforts, but by age itself! Don't you see what effort, and exercise, and labor the charioteers put in, eating bread and everything else, so as not to be thrown off their chariots and dragged (on the ground)? Do you see how much art there is? Often an adult cannot cope with one horse; and the boy, having skillfully taken two horses, easily leads and controls them. The Indians, they say, have a great and terrible beast - the elephant obeys a fifteen-year-old boy with great humility. Why am I saying all this? Because if, with diligence, we tame elephants and wild horses, then all the more (we can tame) our passions. Why are we so careless throughout our lives? We never tried to acquire this art; Never in our free time, when there is no fighting, did we talk with each other about anything useful. We can then be seen standing on a chariot when the struggle has begun, and that is why we are worthy of ridicule. Have I not often said, Let us exercise ourselves on our household before temptation? We often get angry with our children at home; let us keep our anger here so that we can easily curb it in front of our friends. If we practiced this way in everything else, then during the struggle we would not be ridiculed. For other arts and feats, now there are weapons, and exercise, and effort; for virtue it is nothing. The farmer will not dare to touch the grapes before he has learned farming well; and the helmsman will not stand at the stern until he becomes knowledgeable in this matter; and we, being completely inexperienced, want to gain primacy. We should remain silent, we should have no communication with anyone, either in deed or in word, until we tame the beast that is within us. Do not anger and lust attack us more fiercely than any beast? Do not go out into the square with these animals until you have put a good bridle on them, until you have tamed them, until you have made them tame. Don’t you see those who lead tamed lions around the square, what profit they make and how surprised they are that they brought such meekness into a dumb animal? But if this beast suddenly became furious, it would disperse everyone in the square, and the driver himself would be in danger and become the culprit of the death of others. So you, too, first tame the lion, and then take him with you, not to collect silver, but to receive a profit that has no equal. And indeed there is nothing equal to meekness, which brings great benefit both to those who have it and to those on whom it acts. Let us achieve it so that, having properly completed the path of virtue, we will be worthy of eternal blessings, grace and love for mankind of our Lord Jesus Christ, 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: