Беседа 47

Acts 21:39–40. Paul said: I am a Jew, a Tarsian, a citizen of the well-known city of Cilicia; I ask you, let me speak to the people. When he allowed, Paul, standing on the stairs, gave a sign with his hand to the people; and when there was deep silence, he began to speak in Hebrew like this. Paul's speech in chains. – Against self-interested people and predators. – Harmful consequences of wicked living 1. See how (Paul), when he turns his speech to outsiders (pagans), does not refuse to use their laws. Here he points to his city. In a similar way, he said before: “we, Roman citizens, were publicly beaten without trial and thrown into prison” (Acts 16:37). To the question: “Are you not that Egyptian?” he answers: “I am a Jew.” With these words he immediately removed such suspicion. So that they do not think that he is only a Jew by birth, he indicates (with this word) his religion, although in another place he calls himself “but under the law of Christ” (1 Cor. 9:21). What does this mean? Is Paul telling a lie? No. So what? Is not (Christ) rejected? It won't happen! He was both a Jew and a Christian, observing everything that he should. And believing in Christ, he obeyed the law more than anyone else; That’s why in his conversation with Peter he says: “We are Jews by nature” (Gal. 2:15). “I beg you, let me speak to the people.” This is proof of the truth of his words that he brings everyone as witnesses. Look with what meekness he speaks again. And this is also the greatest proof of his innocence that he is so ready to justify himself and decides to confront the crowd of Jews with words. Look at the prudence of this husband; look at the economy (of God): if the captain had not come, if he had not bound Paul, then he could not have spoken in his own defense, he would not have established such silence. “When he allowed it, Paul, standing on the stairs.” The location was very favorable to him, since he spoke from on high, and the fact that he was tied up. What can compare with this spectacle of Paul speaking while bound with two chains? How was he not embarrassed, how was he not confused, seeing so many people rebelling against him and the leader ahead? But he first let their fury subside, and then began to speak; and look how wise it is. As he did in Hebrews, so it is here. First of all, he wins them over with his native language, then with his meekness. This is what the writer points out, adding: “When there was deep silence, he began to speak in Hebrew like this: Men, brothers and fathers! Hear now my justification before you” (Acts 21:40, 22:1). See how his words are free from flattery and filled with meekness. He did not say: gentlemen, or rulers, but: “brothers,” which could especially please them; as if he said: I am not a stranger to you and I am not against you. “Men are brethren,” he says, “and fathers”; the last word (expresses) respect, and the first - intimacy. “Listen now to my justification before you.” He did not say: teaching, or speech, but: “justification”; introduces himself as a defendant. “When they heard that he spoke to them in the Hebrew language, they became even more silent” (Acts 22:2). Do you see what effect their native language had on them? They had respect for this language. See how he predisposes them to listen with the following preface: “I am a Jew, born in Tarsus of Cilicia, brought up in this city at the feet of Gamaliel, carefully instructed in the law of our fathers, zealous for God, like all of you now” (Acts 22:3). “I am,” he says, “a Jew”; This was the most pleasant thing for them to hear. "Born in Tarsus of Cilicia". And so as not to consider him a foreigner, he adds what kind of faith he was: “raised in this city.” He shows his great zeal for the faith if, having left such a distant fatherland, he decided to be brought up here to (study) the law. Look how he has long been devoted to the law. He says this not to justify only himself before them, but to show that he did not turn to preaching by human reasoning, but by the power of God, since, having been instructed in a similar way (in the law), he himself could not suddenly change. If he were one of the ordinary people, then one might think so; but if he belongs to the number of people most devoted to the law, then it is impossible to admit that he changed simply, without some strong motivating reason. But perhaps someone else would say: it doesn’t matter that you were brought up here; Couldn't you be here on business or for some other reason? Therefore, so that they would not think this, he adds: “at the feet of Gamaliel.” He didn’t just say: at Gamaliel, but: “at his feet,” expressing his constancy, diligence, diligence in listening and great respect for this husband. “Thoroughly instructed in the fatherly law”; not just the law, but adds: “in the fatherly way,” expressing that he had been like this for a long time and did not know the law superficially. This, apparently, was said in their favor, but it was against them if he, knowing the law, left it. Then, lest anyone else object: what good is it that you know the law exactly if you don’t defend and respect it? – says: “zealot”, i.e. not only knew, but was also very jealous of him. Having said a lot about himself, he then generalizes his speech, adding: “like all of you now.” This shows that they acted not according to human reasoning, but according to divine jealousy. He says this in order to gain their favor, prepare their minds and keep them on what has not yet caused any harm. Then he gives evidence: “I even,” he says, “have persecuted the followers of this teaching to death, binding and delivering into prison both men and women, as the high priest and all the elders will testify about me” (Acts 22:4-5). Lest anyone ask: how is this known? - brings the high priest himself and the elders as witnesses. He softens his speech: “zealous for God, like all of you today,” i.e. equal to you; but by his deeds he shows that he was superior to them. I, he says, did not wait until (it was possible) to take, but I myself urged the priests and undertook travel, attacking not only husbands like you, but also wives, tying everyone up and throwing them into prison. Such evidence is undeniable, but as for the Jews, they are unrequited. Look how many witnesses he brings: the elders and the high priest who were in the city. 2. Look at his justification: there is no fear in it, but rather edification and teaching. If the listeners had not been like stones, they would have listened to his words. They themselves were witnesses to what was said before, but not to what followed. “From whom I took letters to the brethren living in Damascus, and went to bring those there in chains to Jerusalem for torture. When I was on the road and approaching Damascus, around noon, a great light from heaven suddenly shone around me. I fell to the ground and heard a voice saying to me: Saul, Saul! Why are you persecuting Me? I answered: Who are you, Lord? He said to me: I am Jesus of Nazareth, whom you persecute” (Acts 22:5–8). And this must be certain after what preceded it; otherwise he would not have changed. But, they will say, isn’t he boasting? Not at all. And why, tell me, did he suddenly abandon such jealousy? Is it not for honor? But he suffered the opposite. Isn't it for peace? This was not the case either. Is it for something else? But it’s impossible to come up with anything. Having left them to draw their conclusions, he narrates the events: “When I was on the road,” he says, “and approaching Damascus, around noon, suddenly a great light from heaven shone around me. I fell to the ground." Notice how much light there was. And that I do not boast, those who were present with me, who led me by the hand, who saw this light, were witnesses of this. “But those who were with me saw the light and were afraid; but they did not hear the voice of Him who spoke to me” (Acts 22:9). Do not be amazed that here (the writer) says this, and in another place differently, namely: “the people who walked with him stood in a daze, hearing a voice, but seeing no one” (Acts 9:7). There is no contradiction here. There were two voices: Pavlov and the Lord; there he speaks of Paul’s voice, but here he adds: “but they did not hear the voice of Him who spoke to me.” Thus, the words: “but seeing no one” mean not that they did not see, but that they did not hear (the voice of the Lord); he did not say that they did not see the light, but: “they stood in a daze, hearing a voice, but not seeing anyone,” i.e. speaker. And this happened for a reason; he (alone) should have been worthy of this voice; if they had heard, the miracle would not have been so great. Since rude people are more convinced by vision, they saw only the light, which, however, was enough for their conviction; That’s why they “came into fear.” Moreover, this light affected them differently than it did him; He blinded him, prompting them to see what happened to him, if they wanted. According to (God's) vision, it seems to me that what happened was that they did not believe, so that they could be reliable witnesses. “He told me,” he says, “I am Jesus of Nazareth, whom you are persecuting.” It’s great to add the name of the city so they can recognize it. So the apostles said: “Jesus, the son of Joseph, from Nazareth” (John 1:45). Look, (the Lord) Himself testifies that He was persecuted (by Paul). “Then I said: Lord! what should I do? The Lord said to me: get up and go to Damascus, and there you will be told everything that is appointed for you to do. And when I lost my sight from the glory of that light, those who were with me led me by the hand to Damascus. A certain Ananias, a pious man according to the law, approved by all the Jews living in Damascus, came to me and, approaching, said to me: Brother Saul! see clearly. And immediately I saw him” (Acts 22:10–13). “Go,” he says, “to the city, and there you will be told everything that is assigned to you to do.” Here's another witness. And look how reliable he presents it: “A certain Ananias,” he says, “a pious man according to the law, approved by all the Jews living in Damascus, came to me and, approaching, said to me: Brother Saul! see." So nothing is said in vain. “And I immediately saw him.” Then (follows) evidence from works. Look how both persons and deeds are brought into evidence, persons close to you and strangers. These persons are priests, elders, companions; deeds - what he did, what he suffered; and deeds testify to deeds, not just faces. Moreover, Ananias, a stranger; then the event - epiphany; then a great prophecy. “He,” he says, “said to me: The God of our fathers has chosen you, that you might know His will, that you might see the Righteous One” (Acts 22:14). Well said: “fathers”; by this he expressed that they are not Jews, but are alien to the law, and act out of envy, and not out of jealousy. “So that you may know,” he says, “His will, you may see the Righteous One.” Therefore this was His will. See how the story itself contains edification. “And you heard a voice from His mouth, for you will be a witness to Him before all people of the things that you have seen and heard” (Acts 22:14–15). “I saw,” he says, “the Righteous One”; as if he were saying: if He is righteous, then they are guilty. “And I heard a voice from His mouth.” Look how high this event represents: “that you will be,” he says, “a witness to Him.” Therefore, do not change your sight and hearing, “what you have seen and heard.” Assures him with both senses. “So why are you delaying? Arise, be baptized, and wash away your sins, calling on the name of the Lord Jesus” (Acts 22:16). 3. Here he expressed something great. He did not say: be baptized in His name, but: “calling on the name of the Lord Jesus.” This showed that Christ is God, since no one else should be called upon except God. (Paul) was not forced to do this, as he himself says in the following words: “The Lord said to me: Arise and go to Damascus, and there you will be told everything that is appointed for you to do.” Leaves nothing unattested; but he brings as witnesses the whole city, which saw how they led him by the hand. See how the prophecy he heard was fulfilled, that he would be a witness for the Lord. Truly he appeared as a witness and a witness as he should, both in deeds and in words. We should also be such witnesses, and not change what we believe; I mean not only dogmas, but also life. Look, he testified before all the people about what he saw and what he heard, and nothing stopped him. And we heard that there will be a resurrection and countless blessings will be prepared (with God); This is what we must testify to before all people. But, you say, we testify and believe. How? Why do we do the opposite? Tell me: if someone called himself a Christian, but, having renounced, philosophized in the Jewish way, would his testimony really be sufficient? No, because they would look for evidence from deeds. Likewise, when we say that there is a resurrection and countless blessings, but we ourselves neglect them and prefer the blessings here, then who will believe us? Everyone pays attention not to what we say, but to what we do. “You will be,” says (Ananias), “a witness before all people,” not only before your own people, but also before the unbelievers, since the job of witnesses is to convince not (only) those who know, but also those who do not know. Let us be reliable witnesses. How can we become trustworthy? Life. Paul was attacked by the Jews; we are attacked by passions that prompt us to renounce our testimony. Let us not submit to them; we are witnesses sent by God. About God, some people think that He is not God; God sent us to testify about Him. Let us testify and convince those who think so; If we do not testify, then we ourselves will be guilty of their error. If a witness full of numerous atrocities is not accepted at the court of justice, where everyday affairs are examined, then even more so here, where matters of such lofty matters are being dealt with. We say that we have heard Christ and believe His promises; and they will say: show it with your actions; your life, on the contrary, testifies that you do not believe. Would you like us to look at those who care about profits, steal (someone else’s), indulge in greed, cry, lament, engage in all sorts of things, building houses, as if they would not die? If you do not believe that you will die, a matter so well known and obvious, then how can we believe your testimony? There are, indeed, many people who behave as if they should not die; in old age they begin to engage in construction and farming; when should they think about death? No small punishment will befall us, who are called to bear witness, but we cannot bear witness to what we have seen. And we saw the angels, and moreover more clearly than those who saw them (with bodily eyes). Let us testify for Christ, because not only they (the apostles) are witnesses, but we too. They are called witnesses because, being forced to deny, they endured everything to confess the truth; so we, when passions prompt us to renounce, will not submit to them. Gold says: say that Christ is not Christ; but do not listen to him as (you should listen to God), but despise his commands. Evil desires also speak, but do not heed them and resist courageously, so that they do not say about us: “They say that they know God, but in their works they deny” (Titus 1:16). This is no longer characteristic of witnesses, but the opposite. It is not surprising if others renounce; If we, who have been chosen to testify, begin to renounce, it will be difficult and unbearable. This could most likely destroy us. “This will be for your testimony,” says (Christ) (Luke 21:13), but only when we do not retreat, when we stand firm. If we all began to testify about Christ, we would soon enlighten many Greeks. 4. The great thing is life, beloved; no matter how rude someone is, even if he does not want to clearly agree with the teaching, he will also lean towards your side, praise and marvel. How, you say, can one achieve an excellent life? No other way than by the power of God. What if the Hellenes are like that? If there are such people, then some are by nature, others out of vanity. Do you want to know how important life is and what power of conviction it contains? Many of the heretics, although they contained the most corrupt teachings, had such power that many people, out of reverence for their lives, did not even examine their teachings; while others, while condemning their teaching, respected them for their lives; it's not good, but that's how it was. This weakens the importance of our faith, and this destroys everything, that no one thinks at all about life; it degrades faith. We say that Christ is God, we offer many other dogmas, among other things, we also say that He commanded everyone to live righteously; but in reality, few do. A vicious life humiliates the dogmas of the resurrection, the immortality of the soul, and judgment, and accepts many things that are contrary, fate, necessity, and lack of faith in Providence. The soul, mired in numerous vices, tries to invent this kind of consolation for itself, so as not to grieve at the thought that there is judgment and that reward for good and evil awaits us. Such a life produces countless evils, makes people beasts and even more senseless than beasts; What each breed of animals contains separately, it often unites in one person and subverts everything. That’s why the devil introduced fate, that’s why he suggested that the world exists without Providence, that’s why he assumed that beings are good or evil by nature and that there is evil without beginning and material, and that’s why he does everything to corrupt our lives. Whoever is like this in life can neither renounce corrupt teaching nor remain in a sound faith, but accepts all this out of great necessity. I don’t think that it is possible to find even one person living viciously who would not hold onto any of the numerous satanic thoughts that there is fate, that everything happens by chance and is arranged without order or reasoning. Therefore, I exhort you, let us strive for a virtuous life, so as not to accept bad teaching. Cain, as punishment, had to groan and shake (Gen. 4:12). Such are all vicious people, aware of many evils behind them: they often awaken from sleep, with restless thoughts, with confused eyes; everything arouses suspicion in them, everything terrifies them, their soul is filled with a heavy foreboding and fear, confused and languishing with fear and horror. Nothing can be more powerless, nothing more insane than such a soul; just as those who are raging are unable to control themselves, so she does not control herself. How can she regain consciousness after being so darkened? Meanwhile, if she loved peace and tranquility, she could recognize her nobility. But when she is outraged and frightened by everything, dreams and words, and real phenomena and suspicions, then how can she come to self-awareness, being in such a restless and upset state? Let us reject this fear, let us dissolve these bonds. Even if there were no punishment (in the future), wouldn’t it be worse than any punishment - to constantly be in fear, never have boldness, never feel joy? Remembering all this, let us faithfully remain calm and strive for virtue, so that, having a sound teaching and a right way of life, we will steadily lead a real life and be worthy of the blessings promised to those who love Him, by the grace and love of His Only Begotten, with whom to the Father with His 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: