Беседа LVIII

“And Jacob saw the army of God taking up arms 644: and the angels of God gathered together. Jacob said when he saw them: This is the army of God; and the name of the place was called Polki" (Gen. 32:1-2). 1. I know that yesterday our long conversation tired you. But be kind; your labor is not in vain; it is performed for the sake of the Lord, who rewards even short-term labor with great rewards. If the body was tired, then the soul was even more strengthened. I myself wanted to shorten the lesson; but seeing your strong desire and excited jealousy, I did not dare to stop speaking before the end (of the begun story), knowing that by doing this I would give you greater pleasure. The long conversation showed with particular clarity your great zeal and insatiable thirst to listen. Therefore, I myself, noticing your daily growing zeal, am more willing to begin delivering a lesson to you. So, today, continuing to the best of our ability what follows from what was said yesterday, let us offer your love the usual meal and see how the righteous man (Jacob), after Laban’s departure, undertakes a journey. Of what is stated in the Divine Scripture, nothing is said in vain, but everything that is done by the righteous has the greatest benefit for us. Since the Lord of all constantly accompanied them and made the labors of their journey easier for them, great benefit can be derived from one simple description of their journey. When Laban, it is said, went to his house, “Jacob went on his way, and saw the army of God encamped: and the angels of God gathered together.” Since his fear of Laban had ceased and had already passed, and his place was taken by fear of his brother, the Lord, the Lover of Mankind, wanting to encourage the righteous man and dispel all his fear, granted him to see a regiment of Angels. “The angels of God gathered together,” it is said, “and 645 Jacob said, “This is the army of God,” and he called the name of that place “Arms” (Gen. 32:1-2), so that this name would serve as a constant reminder of the vision he had there. After the vision, “the ambassador,” it is said, “sent before you 646 ambassadors to your brother Esau..., and a commandment 647 saying: thus shout to my master Esau” (Gen. 32:3-4). Look at the fear the righteous man had even after the vision. He was afraid of his brother’s irritation, worried about whether the memory of his previous actions would arouse (his brother) to attack him. “Recite 648,” he says, “to my master Esau: Thus says your servant Jacob: I dwelt with Laban and lived until now. And we were oxen, and donkeys, and sheep, and male and female servants: and I sent 649 ... unto my lord Esau, that thy servant might find grace before thee” (Gen. 32:4–5). Look how he was afraid of his brother, and therefore, wanting to win him over, he first sent to him with news of his return, and about the property he had, and about where he spent all the past time, in order to thus soften his anger and make him meek. This happened because God pacified his heart, quenched his anger and inspired meekness in him. If Laban, who so swiftly pursued Jacob, was brought into such fear by the words spoken to him (by God), then all the more it was necessary to incite his brother to meekness in relation to the righteous man. “And he turned 650...saying: We go 651 to your brother..., and he comes 652 to meet you, and four hundred men with him” (Gen. 32:6). This very thing further increased the fear of the righteous man. After all, he did not know exactly his brother’s intentions and, having learned about the many people who were with him, he was frightened, suspecting that he was preparing for war with him and wanted to make such a meeting. “And Jacob was afraid 653 and perplexed 654” (Gen. 32:7). Fear outraged his soul; he did not know what to do and was in great difficulty. Therefore, as if completely overwhelmed by fear and seeing death before his eyes, he divides “into two regiments” all the people who were with him, saying: “If he comes ... to one regiment and cuts it off, and the second will be 655 for salvation” (Gen. 32: 7-8). This is what filled him with fear and great apprehension. Seeing himself as if fallen into a net, he resorts to the invincible Lord and asks God of all kinds for the fulfillment of the promises given to him, as if to say: now the time has come when, for the sake of the virtues of the ancestors and the promise given by You, may I be honored to receive all (Your) help. “Speech 656 Jacob: God of my father Abraham, and God of my father Isaac, You,” he says, “God, my river 657: go to the land of your birth” (Gen. 32:9). You, he says, called me from a foreign country and commanded me to return to my father, to the land of my birth: “all the righteousness and the truth that you have done to your servant is enough for me” (Gen. 32:10). Reveal, he says, help appropriate to the present time; Having shown me such great care until now, You are now strong enough to rescue me from the dangers that threaten me. I remember that “with this rod I passed away 659 this Jordan; “Now,” according to Your providence for me, I, who once had one rod, when departing for a foreign country, “now” I have come “with two regiments” (Gen. 32:10). So, You, Lord, who have given me such prosperity, who have multiplied my wealth so much, “Take me now from the hand of my brother Esau 660: for I am afraid of him, lest he kill me and my mother from the child. You said 661: I will do good to you and make your seed like the sand of the sea, and it will not be numbered from the multitude” (Gen. 32:11-12). 2. Notice the God-loving feeling and deep gratitude of the righteous man in how he asks nothing else from the Lord except the fulfillment of His own promises. Giving thanks to God for His former mercies and confessing that He brought him from nakedness and poverty to such prosperity, he now prays (to God) to deliver him from danger. “You have declared 662,” he says, “I will lay down your seed like the sand of the sea, which cannot be numbered.” Turning to the Lord with such a request and offering such a prayer to Him, he also takes the necessary measures on his part. And having taken, it is said, gifts from what he had with him, he sent them to his brother, dividing what he had sent and giving instructions on how to win over his brother with his very words and notify him of his arrival. “Cry,” he says, “behold, your servant is coming after us” (Gen. 32:20), so that i.e. first to win over (the brother), and then to meet him personally. “Therefore,” he says, “I will see his face: for Negli will receive my face. And before him there were 663 gifts before him” (Gen. 32:20–21). Here again, notice the ineffable love of God and how, always in accordance with the circumstances, He reveals His providence. So regarding Laban, when the righteous man did not yet suspect anything, and did not know that Laban, in revenge on the righteous man for his secret removal, intended to attack him with rage - then God, appearing to Laban, curbed his outburst of anger, and commanded him not to offend Jacob with anything, not even a word. “Do not speak evil to Jacob,” he says; and he made this known to the righteous through that same (Lavan), so that, having learned such a great providence about himself, he would have all the more courage. And now, when the brother calmed down due to the length of time and ceased to harbor the anger and indignation of Jacob, and meanwhile this one was worried, fearing and trembling to meet his brother, the good Lord no longer gives special commands to Esau, because he did not have any intentions against his brother, but only consoles the righteous. After he sent the messengers with gifts, he “slept and arose,” it is said, that night he carried both wives and children across the ford of Jabbok. “And take them and cross the stream. Jacob remained alone, and man fought with him” (Gen. 32:21-24). Great is the love of the Lord! Since he intended to go to meet his brother, so that he himself would make sure that he would not be exposed to any trouble, (the Lord) in the form of a man enters into a struggle with the righteous man, then, seeing himself defeated 664, he firmly took 665, it is said, “the breadth of his whip” (Gen. 32:25). And all this was done out of condescension, in order to drive out fear from the soul of the righteous man and encourage him to meet his brother halfway without any fear. When He firmly took, it is said, “the breadth of the whip 666, He endured the breadth of Jacob’s whip, when he wrestled with him.” Then, so that the righteous would recognize the power of the One who apparently fought with him, He says to him: “Let Me go; the dawn has come” (Gen. 32:26). The righteous man, feeling the greatness of the power of Him who spoke these words, says to Him: “I will not let You in unless you bless me” (Gen. 32:26). He says that I have been rewarded with something great, and one that exceeds my dignity: therefore I will not let You go until I receive Your blessing. Then he asks: “What is your name 667?” (Gen.32:27). Notice again the condescension. Would He not have known the name of the righteous man if He had not asked him? Of course he did; but through such a question I only wanted to confirm him in faith and show who was talking to him. When (the righteous man) answered: Jacob, then (the one who appeared) said: “No one will be called your name Jacob, but Israel will be your name: because you have become strong with God, and you will be strong with men” (Gen. 32:28). You see how (the One who appeared) fully showed the reason why He showed such leniency to the righteous; at the same time, He teaches the righteous, through the application of a name to him, who is the One whom he saw before him and was worthy to touch. “No one will be called,” he says, “your name is Jacob, but Israel”; the word: “Israel” means: seeing God. Because you have been honored to see God, as much as it is possible for a man to see, therefore I have given you this name, so that all subsequent generations will know what a great vision you have been honored with; and added: “Because you have become strong with God, you will be strong with men.” So, do not be afraid of anything and do not expect any harm to yourself from anyone: having received such strength that you could fight with God, you will all the more overcome people and become invincible. 3. Hearing this and struck by the greatness of the One who spoke with him, the righteous man said: “Tell me your name. And he said: Do you inquire 668 of My name? And bless him 669” (Gen. 32:29). Stay, he says, within the limits assigned to you and do not exceed the limits. Do you want to receive a blessing from Me? Here I am giving you a blessing. “And bless him. And Jacob called the name of that place: the sight of God. For I saw God face to face, and my soul was saved” (Gen. 32:29–30). You see what boldness he received from the vision that was before him. “My soul has been saved,” he says, “almost as if dying from fear.” Since I was worthy to see God face to face, “my soul was saved. And the sun shone upon him, when the sight of God had passed away” (Gen. 32:30–31). Do you see how the Lord, condescending to human weakness, creates and arranges everything in such a way as to reveal His love for mankind? And do not be surprised, beloved, at the greatness of such condescension: remember that to the righteous patriarch, when he was sitting by the oak tree, (God) appeared in human form, in the form of a wanderer, with Angels, foreshadowing to us from the beginning that one day He would actually take on the image of a man and through that, having freed all human nature from the power of the devil, He would lead him to salvation. But then 670, since there was a time of beginning and preparation, He appeared to each (of the forefathers) in a visible form 671, and as He Himself says through the prophet: “I multiplied the visions, and became like them in the hands of the prophets” (Hos. 12:10). And when He deigned to take on the form of a servant and become our firstfruits 672, He took on flesh, not in vision, not in image, but in truth. For this purpose, He wanted to go through all our states - and be born of a wife, and be a baby, and be wrapped in swaddling clothes, and feed on milk, and experience everything else in order to establish the truth of the economy and stop the mouths of heretics. This is why He sleeps on the ship, and travels, and gets tired, and endures everything human, in order to assure everyone by this very deed (of His incarnation). For this reason, He stands before the court, and is crucified on the cross, and is subjected to the most shameful death, and is placed in the tomb, so that the work of the economy will be obvious to everyone. And if He did not truly take on our flesh, then He was not crucified, and did not die, and was not buried, and was not resurrected; if he is not resurrected, then the entire doctrine of the economy is overthrown. Do you see what absurdity people fall into when they do not want to follow the teachings of Divine Scripture, but leave everything to their own understanding? But just as the reality (of the incarnation) is obvious here, so to that righteous man 673 only a certain image was revealed, through which he had to be convinced of how he was using the providence from above, and how he would be invincible for everyone who decided to plot his intrigues. And so that the vision he had would not be hidden from his descendants, “he is lame,” it is said, “with his lash. For this reason the children of Israel will not eat the sinews that have endured, even to this day, even unto this very day: I will touch the breadth of Jacob's whip, which I have also endured” (Gen. 32:31-32). Since the righteous man, upon fulfilling the time of his life, had to move from this world, and God’s care for him and such a great condescension had to become known to the entire human race, that is why it is said: “The sons of Israel shall not eat the veins in the breadth of the fold that they have endured.” Knowing the extreme ingratitude of them (the Jews), knowing how easily they forget the benefits of God, therefore taking care that they constantly remember the benefits shown to them, He arranged for them to preserve the memory (of them) through such institutions (or - customs 674); it can be found throughout Scripture. The reason for most of the institutions is especially the intention that subsequent generations should constantly reflect on God’s blessings and so that, through forgetting about them, they would not return again to their errors, which was very common among the Jewish people. This people, who so often showed their ingratitude for the most beneficial deeds, was all the more likely, without such institutions, to throw out of their minds everything that God had done for them. But let's see how the meeting between Jacob and his brother took place. Since he drew quite a consolation from the events that had taken place and received the promise that he would be strong and strong with people, then, “he looked,” it is said, “and saw: and behold, Esau was his brother..., and four hundred men with him. And Jacob divided the children of Leah and Rachel and the two handmaids. And put 675 both the slave girls and their sons first. Leah and her children are behind, and Rachel and Joseph are last. He himself went out first before them, and bowed down to the ground seven times until he drew near to his brother” (Gen. 33:1-3). Look how, having made a separation, he himself, first of all, goes to the meeting. “And bow down to the ground seven times, until you draw near to your brother,” attracting his brother’s favor both by appearance and worship. And so it happened; “Esau came running,” it is said, “and kissed him and fell on his neck 676: and they both wept” (Gen. 33:4). 4. Look at the providence of God! What I said yesterday, and now I will say: when the Lord of all wants to show His care for us, then he makes people who are hostile to us the meekest sheep. Notice the change Esau discovers in himself. “When he came,” it is said, “to meet him, and he kissed him: and they both cried.” Finally, the righteous man breathed freely, abandoned his fear and, freed from apprehensions, became bolder. “And Esau looked, and saw his wife and children, and said, What are these to you?” (Gen.33:5). Seeing the large size of his brother’s family, he was surprised and amazed, and therefore wanted to ask. What about the righteous? “These are children,” he says, “with them God had mercy on his servant” (Gen. 33:5). See how great the strength was in his meekness, and how with humility in his very words he softened his brother’s anger. “And the servants and their children came and bowed down: both Leah and Rachel... And they said: what are these things to you, these people, who have slain the hedgehog? And he said, Let thy servant find grace before thee” (Gen. 33:6–8). Pay attention to how, by the power of humility, he conquered his brother, and in the one who, in his opinion, had hostile feelings towards him, he found so much meekness that he, for his part, was ready to render him any service. He said: “I have many things, brother; let them be yours” (Gen. 33:9). However, Jacob did not stop there, but wanting to show how much he cares about his disposition towards himself, he says: “If I have found grace in your sight, accept gifts from my hand 677: for this reason I have seen your face, as if anyone had seen the face of God” (Gen. 33:10). Accept, he says, the gifts brought to you from me, because with such joy I saw your face, as if someone had seen the face of God. The righteous man said this out of special pleasure, in order to soften him and dispose him to brotherly love. “And please 678 about me,” i.e. you will do what pleases me. “Receive therefore the blessing that was brought 679 to you: for God has had mercy on me, and I am all of you” (Gen. 33:11). Don’t refuse, he says, to accept it; all this was given to me by God; He is the giver of everything I have. Through this, Jacob imperceptibly made him understand what kind of Divine providence he was honored with, and disposed him to show him great respect. “And force 680 him and take him.” You see the change that followed. “And Esau said: Rising, let us go straight” (Gen. 33:12), i.e. Let's take a trip together. But (Jacob), having found a plausible excuse, asks: “My lord,” he says, “the message is that my children are young, but the sheep and beef are burdened: if I marry one day, all the livestock will die” (Gen. 33:13). I cannot, he says, rush on my journey; I am forced to walk quietly and little by little for the sake of the children and herds, so as not to harm them with great difficulty. So, go, he says; and I, having divided into parts the labor of children and herds, will overtake you in Seir. Having heard this, the brother said: if you want, I will “leave you of the people who are with me” (Gen. 33:15), showing by this my respect and helpfulness. But (Jacob) did not accept this either. “It is enough for me,” he says, “that I have completely found grace before you.” I cared about one thing more than anything else, to gain your favor; when I have achieved this, I need nothing more. “And Jacob rose up,” it is said, “and built churches for himself, and made tabernacles for his cattle: for this reason he called the name of that place: Tabernacles” (Gen. 33:17). 5. Hearing this, let us imitate this righteous man and show the same humility. And if someone is in an unpleasant relationship with us, we will not further inflame his dislike, but with meekness and humility in words and deeds we will pacify enmity and thus heal the embittered soul. Look at the wisdom of this righteous man - how, through the powerful effect of his words, he softened Esau’s heart to such an extent that he was ready to provide him with services and do everything for his honor. And truly this constitutes the greatest virtue when we love not only those who are sincerely disposed toward us, but when we attract people who want to harm us with affection. There is nothing more powerful than meekness. Just as poured water extinguishes a strongly burning flame, so a word spoken with meekness quells anger, inflamed more than the fire in a furnace, as a result of which a double benefit occurs for us: by this we ourselves discover meekness in ourselves and, having calmed the irritated spirit of our brother, we save his mind from shock. And tell me, perhaps: do you not reproach, do you not condemn a brother who is angry and hostile to you? Why don’t you try to act differently yourself, but become even more irritated? After all, fire cannot be extinguished by fire: it is unnatural. Likewise, anger cannot in any case be tamed by anger. What water is to fire, meekness and tenderness are to anger. That is why Christ said to the disciples: “If you love those who love you, what reward will you take?” (Matthew 5:46). And wanting to convince by example and influence careless people, he added: “Do not tax collectors do the same thing?” That is, even among the careless ones, don’t they do the same? Don’t even the publicans do the same with zeal? What's worse than a publican? However, you will find that this is completely fulfilled among the publicans; and it is impossible for the beloved not to love (the one who loves him). And I, wanting you to be higher and have something more, not only instill this in you, but I want you to love your enemies too. So this blessed one (Jacob, who lived) before the law, before any instruction from others, through an inner movement, with his extreme meekness, first defeated Laban, and now his brother. If he also used help from above, he also showed his own effort in advance. Likewise, we must be sure that, no matter how much we strengthen ourselves, we can never accomplish anything if we do not use assistance from above. But just as, without higher help, we are unable to do anything as we should, so, on the other hand, without applying our own efforts, we cannot be worthy of higher help. Therefore, let us make efforts on our part and acquire the highest care, so that through our diligence and God’s love for mankind, our virtues increase from day to day, and we thus acquire favor from above, which may we all be able to achieve, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. According to Lucian. sp. except for the name: Jacob, which is not read here and was added by Chrysostom for clarity; in Alex., Dorofeev. and other sp. after “seeing” is added: τοῖς ὀφθαλμοῖς – “with my eyes”; in euros T. and Sarravian. Greek sp. these words are also missing. Καὶ εἶπεν instead of εἶπεν δὲ – “speech” in the Bible. Greek sp. ᾿Απέστειλε ἔμπροσθεν αὐτοῦ ἀγγέλους according to sp. Cotton., Bodleian. and ev. T.; in Lucian. – words: αὐτου and ἀγγέλους are not read; reading sp. Dorothea in Holmes is not noted here. ᾿Ενετέλατο λέγων with the omission of αὐτοῖς – “to them”, read in Greek. and ev. sp. Εἴπασε instead of οὕτως ἐρεῖτε - “tako rtsyte”, as read in Lucian., Alex. and so on. sp. ἀναγγεῖλαι – “tell”, as read in Hebrew. t., Alex. and other sp., with which Slav agrees. B., or ἀπαγγεῖλαι - “to proclaim,” as in Lucian. sp., at Zlat. not readable. ᾿Ανέστρεψαν δὲ according to the Vatican. sp. (129 in “Holmes”) instead of: καὶ ἀνέστρεψαν – “and turned” to Alex. and other sp. or: καὶ ἀπέστρεψαν - “and returned” (Slav. B.) to Lucian. and other sp.; the last reading is closer to Heb. T. ᾿Απήλθομεν instead of ἤλθομεν in Alex., Lucian. and so on. sp. καὶ ἔρχεται according to Alex., Sarravian. and other sp., with the omission of the words: ἰδοὺ αὐτὸς - “this myself” (Slav. B.), read in Lucian. sp. in part with Heb. i.e. (ἰδοὺ corresponds to the Hebrew “gam”, αὐτὸς has no correspondence to itself in the Hebrew reading). σφόδρα – “zelo”, usually read in Lucian. and so on. Greek sp. and ev. t., at Zlat. absent. διηπορεῖτο instead of ἡπορεῖτο in Alex., Lucian. and so on. sp.; the meaning of both is Greek. the words are almost the same. Words: ᾿Ησαὺ – “Esau” and παρεμβολὴ – “regiment”, usually read in Greek. sp., like Heb. t., omitted from Zlat., probably for brevity. Εἶπε γὰρ instead of Εἶπε δε - “speech” (Slav. B.) in Greek. sp. σὺ, φησὶν, ὁ Θεὸς, ὁ εἰπών μοι – “River Lord” in Alex. sp. or: Κύριε ὁ εἰπών μοι (also) in Lucian. sp.; the last two translations accurately reproduce the Hebrew text; a reading that is quite consistent with Zlatoust’s is not indicated in the lists. πάσης – everything that is usually read in Greek. sp., like Heb. t., at Zlat. omitted. διῆλθον instead of διέβην (same meaning) in Alex., Lucian. and other sp.; in sp. Dorothea: ἐπέρασα (same meaning). ἐκ χειρὸς τοῦ αδελφοῦ μου ῾Ησαῦ according to Alex., Cottonian. and other sp.; in Lucian., Sarrav. and other sp. according to Heb. t. reads: ἐκ τοῦ ἀδελφοῦ μου, ἐκ χειρὸς ῾Ησαῦ - “from the hand of my brother, from the hand of Esau” (Slav. B.). Σὺ εἶπας instead of Σὺ δὲ εἶπας - “you advertised,” as is usually read in the book; also further: εἶπας γὰρ. προεπορεύετο agrees with Alex. and many more other sp., in which the actual reading is προεπορεύοντο; in Lucian., Sarravian. and some etc., according to Heb. t., παρεπορεύετο - “passed.” In Min's edition this passage reads: Εἶτα ὁρῶν ἑαυτὸν ἡττώμενον ὁ ᾿Ιακὼβ - “then Jacob, seeing himself overcome”; those. According to this reading, it turns out that Chrysostom attributes to Jacob touching the thigh of the One who fought with him, which understanding does not agree with the generally accepted interpretation (Gen. 32:24–25); Meanwhile, this latter has a strong basis for itself in the context of the Bible. speech and expressed by Chrysostom himself, when he further says: “Feeling the greatness of the power in the one who uttered the words: “let me go,” the righteous man says: “I will not let you go”; saying this, the saint obviously attributed the touch on the thigh not to Jacob, but to the One who fought with him, who showed his strength through this touch. In view of this, the given Greek. reading the words of Chrysostom according to Min’s edition turns out to be not entirely correct, which the publishers themselves were aware of (see Min’s note in this volume on p. 509); and therefore the Russian translation of this passage has been corrected by omitting the name of Jacob in it, as inappropriate here. Zlat. ἐκράτησε τοῦ πλάτους τοῦ μηροῦ αὐτοῦ instead of ἥψατο... – “I will touch”; through ἐκράτησε only the stronger meaning of touch is expressed; in the same conversation in department 3. The saint also gives an exact translation of article 25, where it reads ἥψατο.. . “When Jacob grabbed, it is said, the latitude stegna"; and here, in accordance with what was said in the note. 21, the word “Jacob” is omitted from Russian. translation and replaced by the pronoun “He,” referring to the One who wrestled with Jacob. τί τὸ ὄνομά σου ἐστιν according to Alex. and other sp.; in Lucian. – τί ὄνομά σοι – “what is your name.” ῞Ινα τί ἐρωτᾶς; in Lucian. sp. – ἵνα τί τοῦτο ἐρωτᾶς σὺ – “why are you asking”; Slavs B. agrees here in Alex. sp., in which τοῦτο is not read, although there is a corresponding one in Hebrew. t. ἐκεῖ – “tamo”, read in Alex., Lucian. and other sp. according to Heb. t., is absent from Zlat. Those. in patriarchal times. καὶ τὴν ἀπαρχὴν τὴν ἡμετέραν ἀναδέξασθαι . παρατηρήσεων – “observances”. Ἔθετο according to Tsittav. (“de Lagarde”, Genesis graece) and Oxford. (75 at Holmes) sp. and ev. T.; in Alex., Lucian. and many more others – ἐποίησεν – “did.” Προσδραμὼν γαρ ῾Ησαῦ καὶ περιλαβὼν αὐτὸν ἐφίλησε, καὶ The arrangement of words agrees with Alex. and Lucian. sp.; Slav. B. follows here the Sistine edition, which agrees in word order with Hebrew. t. ᾿Εκ τῶν χειρῶν μοῦ according to Heb. T.; in Alex., Lucian. and so on. – διὰ τῶν ἐμῶν χειρῶν – “through my hands.” ευδοκήσεις agrees with Alex. etc.; in Lucian. – εὐλογήσεις – “you will bless.” ἐνήνοχα according to Tsittav. (“de Lagarde” Genesis gr.) and some. others (“Holmes”); in Alex. and Lucian. – ἤνεγκα (same meaning). παρεβιάσατο according to sp. Evgenia (32 for Holmes); in Lucian., Alexan. and others – ἐβιάσατο (similar meaning). ὄλως, which is not readable in the lists and was obviously added by Chrysostom for greater expressiveness. You might be interested in: