Беседа 6

Acts 2:22. Men of Israel! listen to these words. Dignity of Peter. – What does it mean to love Christ? – What is the difference between a gentle soul? – Harm caused by anger. 1. This was not said (by the apostle) out of flattery: but, since above he strongly rebuked the Jews, now he makes them easier and reminds them of David in a timely manner. He again begins with an introduction so that they do not become confused, since he intended to remind them of Jesus. Until now they had been calm because they had listened to the prophet; but the name of Jesus would immediately arm them. And he didn’t say: believe me, but: “listen,” which was not painful. And notice how he doesn’t say anything lofty, but begins his speech with something extremely humiliating. “Jesus,” he says, “Nazarene,” immediately mentions the fatherland, which was considered despicable. And nothing yet says anything great about Him, not even what someone else would say about a prophet. “Jesus,” he says, “a Nazarene, a Man testified to you by God.” Notice how much it meant to say that he was sent from God. Christ himself, John, and the apostles always and everywhere tried to prove this. Listen, for example, to what John says: “he said to me, “On whom you see the Spirit descending and remaining on Him, he is the one who baptizes with the Holy Spirit” (John 1:33). And Christ Himself even primarily inspires this, saying: “I did not come of Myself, but He sent Me” (John 8:42). And everywhere in Scripture this is a predominant concern. That is why this holy leader in blessed countenance, a follower of Christ, an ardent disciple, to whom were entrusted the keys of heaven, who accepted spiritual revelation, humbled them with fear, showed that (the apostles) were worthy of great gifts, and made them reliable, and then he talks about Jesus. Oh, how he dared to say among the murderers that He had risen! However, he does not immediately say: He has risen, but first: He came to you from God. This is evident from what He did. And he does not say: He (did), but: God through Him, - in order to better attract them with modesty, at which he calls them themselves as witnesses and says: “A man testified to you by God with powers and wonders and signs, which God did through Him among you, as you yourselves know” (Acts 2:22). Then, when he came to that terrible crime of theirs, look how he tries to free them from guilt. After all, despite the fact that this was predetermined, they were still murderers. “This one,” he says, “according to the definite advice and foreknowledge of God, you took him and, nailing him with the hands of the wicked, killed him” (Acts 2:23). He speaks in almost the same words as Joseph, who also told his brothers: do not be afraid; It was not you who sold me, but God who sent me here (Gen.45:5). And since he said that this was the will of God, so that they would not say: it means we did well, he warns this thought by adding: “nailed with the hands of the lawless, they killed.” Here he hints at Judas and at the same time shows them that they would not have been able to do this if God had not allowed Him and had not betrayed Him. This is what the word means: “devotee”. Thus, all the blame falls on the head of Judas the traitor, since he betrayed Him with a kiss. Either this means the words: “by the hands of the lawless,” or he is talking here about the soldiers, expressing the following thought: not just you killed Him, but through the mediation of lawless people. Notice how everywhere (the apostles) take care that, first of all, His sufferings are recognized. As for the resurrection - since this was a great thing - (Peter) covers it up for the time being and only then exposes it to view. Suffering, namely the cross and death, were recognized by everyone, but the resurrection was not yet; That is why he speaks about him later, adding: “But God raised Him up, breaking the bonds of death, because it was impossible for it to hold Him” (Acts 2:24). Here he pointed to something great and lofty. The words: “impossible” show that Christ himself allowed (death) to restrain Himself, and that death itself, holding Him, suffered as if from the pains of birth and suffered grievously. It is known that the Scriptures everywhere usually call danger a mortal disease. At the same time, the idea is expressed here that He was resurrected in such a way that He would no longer die. Or with the words: “because it was impossible for her to hold Him” - (the apostle) shows that the resurrection of Christ was not the same as the resurrection of other people. Then, before any thought could be born in their minds, he showed them David, removing every human thought. “For David speaketh of Him” (Acts 2:25). And look, what a humiliating testimony again! That is why he brought him first, saying something more humiliating, to show that the death (of Christ) was not a sad event. “I saw the Lord always before me, for He is at my right hand, so that I should not be shaken.” “For You will not leave my soul in hell” (Acts 2:25, 27). Then, having completed the prophetic testimony, he adds: “Men and brethren!” (Acts 2:29). When he intends to say something especially important, he always uses such an introduction in order to arouse their attention and attract them to himself. “Let it be permitted,” he says, “to tell you with boldness about the forefather David” (Acts 2:29). What great modesty! This is how he always indulges when it was harmless. That’s why he didn’t say: this is said about Christ, and not about David; on the contrary, he very wisely shows deep respect for blessed David in order to touch them; and he speaks about what is recognized by everyone as if it were daring to say, trying to win them over in his favor with those praises (to David) that he imperceptibly introduces into his speech. That’s why he doesn’t just say: about David, but: “about the forefather David.” “That he died and was buried.” He does not yet say: neither has he risen; but he immediately expresses this in a different way, saying: “And his tomb is with us to this day” (Acts 2:29). Now he had proved what he wanted; but even after this he had not yet converted to Christ, but again spoke with praise about David: “Being a prophet and knowing what God had promised him with an oath” (Acts 2:30). 2. He says this for the purpose that they, at least out of respect for David and his family, would accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer. “And knowing,” he says, “what God promised him with an oath” (Acts 2:30). He did not simply say: he promised, but what was stronger: “he promised him with an oath, from the fruit of his loins, to raise up Christ in the flesh and to set him on his throne” (Acts 2:30). Look how he again pointed out the lofty truth. Since he softened them with his words, he boldly offers this saying of the prophet and talks about the resurrection. “That His soul was not left in hell, neither did His flesh see corruption” (Acts 2:31). This is again surprising; from this it is clear that the resurrection (of Christ) was not like the resurrection of other people. Death held Him and at the same time did not do what it tends to do. Thus, Peter spoke covertly about the sin (of the Jews), but did not add anything about punishment; showed that they killed (Christ), and then proceeds to the sign of God. But when it is proven that the one killed was a righteous man and a friend of God, then, even if you keep silent about the punishment, the sinner will condemn himself even more than you. So, (Peter) attributes everything to the Father, so that they will accept his words. Then he quotes from the prophecy the expression: “impossible.” Therefore, let us look again at what was said above, “Jesus,” says (Peter), “a Nazarene, a Man testified to you by God,” that is, a Man about whom there can be no doubt, but for whom works speak. So Nicodemus said: “No one can do such miracles as You do” (John 3:2). “By the powers,” he says, “and by wonders and signs, which God did through Him among you” (Acts 2:22); it means it’s not secret if it’s “among you.” First they talk about what they know, and then move on to the unknown. Then, with the words: “which God created,” it shows that it was not they who could (do this), but that it was a matter of the wisdom and vision of God, since it was from God. And what was unpleasant for them, it passed quickly. The apostles everywhere tried to show that (Christ) died. Even if you, says (Peter), begin to deny, they will testify. And He who brought death itself into difficulty, He, of course, could have caused much more trouble to those who crucified Him. However, Peter does not say anything like this, for example: He could have killed you, but simply makes it clear to them. Meanwhile, from these words we also learn what it means that death held Him. Anyone who is tormented by holding something no longer holds it and does not act, but suffers and tries to quickly give up (what he is holding). Peter also said beautifully: “David speaks of Him,” so that you would not attribute these words to the prophet himself. Do you see how he finally explains and exposes the prophecy, showing how Christ sat on His throne? After all, the spiritual kingdom is in heaven. Notice how, along with the resurrection, he also pointed to the kingdom, saying that (Christ) has risen. (Further) shows that the prophet was forced to (say this) because it was a prophecy about Christ. Why did he not say: about His kingdom, but: “he raised up” (Acts 2:32)? It was too high (for them). But how did He sit on the throne? Being king over the Jews. And if - over the Jews, then much more over those who crucified Him. “And His flesh,” he says, “saw no corruption” (Acts 2:31). This is apparently less than the resurrection, but in fact it is the same thing. “This Jesus God raised up.” Look how he (always) calls Him differently. “To which we are all witnesses. So He was exalted by the right hand of God” (Acts 2:32, 33). Again he turns to the Father, although what he said before was enough; but he knew how important it was. Here he hinted both at the ascension and at the fact that Christ is in heaven; but he doesn’t express this clearly either. “And having received from the Father the promise of the Holy Spirit” (Acts 2:33). Look: at first he said that it was not Christ who sent Him (the Holy Spirit), but the Father; and when he reminded them of His miracles and how the Jews treated Him, when he spoke about the resurrection, he boldly begins to talk about this and again brings them themselves as witnesses, referring to both their senses (i.e., sight and hearing - (Acts 2:33)). And he mentions the resurrection often, but only once about their crime, so as not to be painful for them. “And having received,” he says, “from the Father the promise of the Holy Spirit.” This again is (the) great truth; and I think that he speaks now of that promise which was before the suffering. See how he finally assimilates all this to Christ, doing it very unnoticed. Indeed, if He poured out (the Holy Spirit), then, obviously, the prophet said about Him above: “In the last days, says God, I will pour out My Spirit on all flesh, and your sons and your daughters will prophesy” (Acts 2:17). Look what (truths) he imperceptibly puts into his words! But since this was a great matter, he again covers it up by saying that Christ received from the Father. He spoke about the benefits He had shown and about the miracles; said that He was the King and that He had come to them; said He gives the Holy Spirit. But no matter what anyone says, it will all be in vain if he does not mean it to be beneficial. John also acts like Peter when he says: “He will baptize you with the Holy Spirit” (Matthew 3:11). At the same time (Peter) shows that the cross not only did not diminish Christ, but, on the contrary, glorified Him even more, since what God promised Him from ancient times, He now granted. Or in other words: Peter is talking here about the promise that He gave us. Thus, He already knew in advance about the future promise and after the cross He gave us even more. "Poured out". Here (the apostle) shows His dignity, as well as the fact that He not only (gave the Spirit), but in abundance. Hence, in order to make this (dignity) obvious, he adds further words. Having spoken about the gift of the Holy Spirit, he now boldly talks about the ascension (of Christ) into heaven, and not just, but again brings a witness and reminds of the very person to whom Christ pointed. “For David did not ascend,” he says, “to heaven” (Acts 2:34). 3. Here (the apostle) speaks without hesitation, inspired by what he said above; no longer says: “let it be permitted” (Acts 2:29) or anything like that; but he says clearly: “The Lord said to my Lord, Sit thou at My right hand, until I make Your enemies Your footstool” (Acts 2:34, 35). And if He is the Lord of David, then much more theirs. “Sit at My right hand.” This said it all. “Until I make Your enemies Your footstool.” With these words he aroused great fear in them, just as in the beginning he showed how God deals with His friends and how He deals with His enemies. And so that they would better believe him, he again attributes power to the Father. And since he spoke the lofty truth, now he again reduces his word to something debased. “Therefore know with certainty,” he says, “the whole house of Israel” (Acts 2:36), i.e., do not doubt and do not argue. And then he says with authority: “that God has made this Jesus Lord and Christ” (Acts 2:36). He remembered this from the psalm of David (Ps. 2:2). He should have said: “Therefore let all the house of Israel know for sure that He sits on the right hand; but since that was too high, he, leaving this, brings another, which is much more humiliating, - he says: “he made”, i.e., he set. Consequently, he here says nothing about the being, but everything about this subject (i.e., about the incarnation). “This Jesus, whom you crucified” (Acts 2:36). He concluded his word beautifully with this, in order to shake their minds. First he showed how great this crime was, and then he spoke openly about it, in order to better imagine its importance and to subdue them with fear. After all, people are not so much attracted by good deeds as they are admonished by fear. But wonderful and great men and friends of God do not need any of this. Such, for example, was Paul: he spoke neither of the kingdom nor of Gehenna. This is what it means to love Christ; this means not being a mercenary, not looking at (pious life) as a trade and trade, but to be truly virtuous and do everything out of love for God alone. How worthy of tears are we when such a great debt lies upon us, and we do not try, like merchants, to acquire the kingdom of heaven? So much has been promised to us, and yet we still don’t listen? What can such hostility be compared to? People possessed by an insane passion for money, no matter who they meet, whether enemies, or slaves, or their most evil opponents, the most worthless people, if they only hope to get money through them, decide on everything, and flatter, and serve, and become slaves, and consider them the most respectable people, just to get something from them: the hope of getting money produces the fact that they do not think about anything like that. But the kingdom does not have the same meaning for us as money does; or better, does not have even an insignificant fraction of that meaning. Meanwhile, it was promised not by some ordinary person, but by One who is incomparably higher than the kingdom itself. If the kingdom is promised, and God himself gives it, then, obviously, it already means a lot to receive it from such a Person. And now, meanwhile, the same thing happens as if we began to despise the king, who, after countless other good deeds, wants to make (us) his heirs and co-heirs of his own son; and they began to bow to the chief of the robbers, who was the cause of very many troubles both for us and for our parents, who himself was filled with countless evil and disgraced both our glory and our salvation, if he showed us at least one ovol. God promises us a kingdom, and we neglect Him; The devil is preparing Gehenna for us, and we honor him! This is God, and this is the devil! But let's look at the very difference between their commandments. After all, even if none of this had happened - if, that is, there had not been God, and this is the devil, if the former had not prepared for us the kingdom, and the latter - Gehenna - would not the very nature of their commandments be enough to induce us to be in union with the former? What do both of them command? One is what covers us with shame, and the other is what makes us glorious; one is something that exposes one to countless disasters and disgrace, the other is something that brings great joy. In fact, look: one says: “Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls” (Matthew 11:29); and the other says: be cruel and harsh, angry and irritable, be better a beast than a man. Let's see what is more useful, what is more beneficial. But not only this (keep in mind), but the thought that one of them is the devil. Then, in particular, that which is more useful will be revealed, and the triumph will be greater. After all, it is not the one who gives easy commandments who is careful, but the one who commands useful things. And fathers give painful orders, as do masters to their servants; but that is precisely why some of them are fathers, and others are masters; and the enslavers and destroyers command everything contrary. However, that (the commandments of God) also give pleasure is clear from the following. What, in your opinion, is the state of an irritable person, and a gentle and meek person? Isn’t it true that the soul of the latter is like some secluded place where great silence reigns, and the soul of the first is like a noisy square, where there is a terrible cry, where camel, mule and donkey drivers shout with all their might at those passing by so as not to run them over? Or again, isn’t the soul of the latter like the middle of cities, where there is a strong noise from the silversmiths on one side, and from the coppersmiths on the other, and where some offend, while others suffer insult? And the soul of the first is like a certain mountain top, where a light wind blows and where a pure ray (of the sun) falls, from where transparent streams flow and where you meet many lovely flowers, as in spring meadows and gardens, flaunting plants, flowers and flowing streams. If there is any sound here, it is a pleasant sound, giving great pleasure to those who hear it. Here, either songbirds sit above on the branches of trees, and grasshoppers, nightingales and swallows harmoniously sing some one concert; or a quiet wind, lightly touching the branches of trees, often produces sounds similar to the sound of a flute or the cry of a swan; or a meadow covered with roses and lilies, which lean towards each other and are cast blue, represents, as it were, a blue sea in a moment of slight excitement. In a word, here you can find many similarities to everyone: when you look at roses, you will think that you see a rainbow; and if you look at the violets, you will think that you see a rough sea; If you look at the lilies, you will think that you see the sky. And it is not only the sight that you enjoy here at the sight of such a spectacle, but also the body itself. Here a person primarily finds joy and rest for himself, so that he rather considers himself in heaven than on earth. 4. There is another sound here - when the water naturally rolls from the top along the crevices and, lightly hitting the encountered pebbles, quietly murmurs and spreads such sweetness over our limbs that soon sleep, from which our limbs involuntarily sink, descends upon our eyes. Did you listen to my story with pleasure and, perhaps, were even captivated by the desert area? But the soul of a generous person is even incomparably more pleasant than this desert area. And I did not touch upon this similarity in order to describe the meadow to you, or to praise it with eloquence, but so that you, having seen from the description how great the pleasure of generous people enjoys, - having seen that treating a generous person gives incomparably more pleasure and benefit than life in such areas, you would try to imitate such people. In fact, if from such a soul there is no stormy breath, but only gentle and friendly words, truly like the quiet breeze of a light wind, only convictions in which there is nothing rude, but on the contrary something similar to the singing of birds is heard, then isn’t it true that this is better? The breath of the word does not fall on the body, but revives the soul. The doctor, no matter how much effort he makes, will not free the patient from a fever as quickly as a generous man, with the breath of his words, cools down a person who is irritable and burning with anger. But what am I saying about the doctor? And a red-hot iron immersed in water will not lose its warmth as quickly as a hot-tempered person if he meets a patient soul. But just as songbirds have almost no price in the market, so our beliefs are considered empty words by irritable people. So, meekness is more pleasant than anger and rage. But not only this (one must keep in mind), but also the fact that one is commanded by the devil, and the other by God. You see, it was not in vain that I said that if it were not for the devil and God, the commandments themselves would already be sufficient to distract us (from the devil). A meek person is pleasant to himself and useful to others; but an angry person is unpleasant to himself and harmful to others. Indeed, there is nothing worse than an angry person, nothing more painful, nothing more intolerable, nothing more shameful; as well as vice versa - there is nothing more pleasant than a person who does not know how to be angry. It is better to live with a beast than with such a person: you only tame the beast once, and he will forever remain the way he was taught to be; and no matter how much you tame this one, he becomes hardened again, because he will only humble himself for once. Just as a clear and bright day is different from a stormy and extremely sad time, so is the soul of an angry person from the soul of a meek person. But now we will not yet consider the harm that occurs (from irritable people) for others, but let’s look at the harm they cause to themselves. Of course, the harm is no longer unimportant if we do any harm to another; but we will not pay attention to this for now. What kind of executioner can torment the sides to such an extent? What kind of hot pricks can prick a body like that? What kind of madness can deprive us of common sense as much as anger and rage? I know many who have become sick from anger; and most violent fevers come from anger. And if (these passions) are so harmful to the body, then think (how harmful) they are to the soul. Don't worry about the fact that you don't see it; but think that if that which perceives evil suffers such harm, what harm will receive that which gives birth to it? Many (from anger) lost their eyes, many fell into the most serious illness. Meanwhile, a generous person can easily endure everything. But, despite the fact that (the devil) gives us such painful commands and offers us Gehenna as a reward, despite the fact that he is the devil and the enemy of our salvation, we still listen to him more than to Christ, although Christ is our Savior and benefactor, and offers us such commandments that are more pleasant, more useful, and more beneficial, which bring the greatest benefit to both us and those who live with us. There is nothing worse than anger, beloved; There's nothing worse than misplaced irritability. Anger cannot be delayed for long; it is a violent passion. It often happens that in anger someone will say a word that requires a whole life to repay; or he will do something that will overthrow his whole life. After all, what is terrible is that in a short time, through one act, through even one word, (this passion) often deprives us of eternal blessings and makes countless labors in vain. Therefore, I beg you, use all measures to curb this beast. I said this about meekness and wrath. But if someone begins to talk about other (qualities), for example, about covetousness and contempt of wealth, about debauchery and chastity, about envy and good nature, and compares them one with another, he will learn that there is a difference here too. Have you seen how clearly it is revealed from the commandments alone that one is God and the other is the devil? Let us obey God and not plunge ourselves into the abyss, but while there is still time, let us try to wash away everything that defiles the soul in order to be worthy of eternal blessings, according to the 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: