Беседа 76

“Then let those who are in Judea flee to the mountains; and let him who is on the housetop not come down to take anything from his house; and let him who is in the field not turn back to take his clothes.” (Matt. 24:16–18) The severity of the disasters of the Jews according to the prophecy of Christ and according to the testimony of Josephus (Flavius). - Cause of disasters. – Which elect is Christ talking about? – Time and image of the second coming. - Why will the cross appear? – We must voluntarily do for the sake of Christ what happens to us out of necessity. – In Christ the satisfaction of all our desires and needs. – The vanity and ruin of worldly cares. – The need for future trials and punishments. 1. Having spoken about the disasters that are about to befall the city, about the temptations of the apostles and that they will be invincible and will go through the entire universe, the Savior again speaks about the disasters of the Jews, showing that when the apostles, having taught the whole universe, are glorified, then the Jews will be subjected to disasters. But look how He speaks about war, presenting its cruelty in words that are apparently of little importance. “Then,” He says, “let those who are in Judea flee to the mountains.” “Then”: when? “When all this happens, when you see the abomination that makes desolate in the holy place.” From this I conclude that He is talking about armies. Then run, he says: you will no longer have any hope of salvation. And since it often happened that the Jews, during cruel wars, again strengthened themselves, as, for example, under Sennacherib and Antiochus (when, although the armies attacked the city and the church was taken, the Maccabees, rushing against the enemies, gave the opposite direction to matters), so that even now they would not expect any such change, He takes away all hope from them. It’s good, he says, if anyone can be saved at least naked. Therefore, he does not allow those on the roof to enter the house to take clothes, showing the inevitability of evil and an excessively great misfortune, and that the one who falls into it must necessarily perish. For the same reason he adds that he who is in the field should not return to take his robe. If those in the house flee from it, much less should those outside it return. “Woe to those who are pregnant and those who nurse with breasts” (Matthew 24:19), - first because, being burdened with pregnancy, due to weakness, they will not be able to run comfortably; and the latter because they, being bound by bonds of compassion for children, will not be able to save those who are breastfed with them. Money is easy to neglect and save, as well as clothes; but what nature binds man to, how can anyone escape? How can a pregnant woman be light? How can one who is breastfeeding despise her child? Further, again showing the magnitude of the disaster, he says: “Pray that your flight does not happen in winter or on the Sabbath, for then there will be great tribulation, such as has not been from the beginning of the world until now, nor will it be” (Matthew 24:20–21). Do you see what He says to the Jews and talks about the disasters that are about to befall them? The apostles did not keep the Sabbath, and were not in Jerusalem at the time Vespasian did this, since most of them had died before that, but if anyone remained alive, he then lived in other parts of the universe. But why not “in winter, not on Saturday”? In winter, due to difficult times; on Saturday, as required by law. Escape was necessary, and escape was speedy; and the Jews at that time did not dare to run on Saturday out of respect for the law, but in winter it was inconvenient to run: that’s why Christ says: “Pray. For then there will be great tribulation, such as has not been from the beginning of the world until now, and never will be.” Let no one think that this is said exaggeratedly; let him read the writings of Joseph and know the truth of these words. No one can say that Joseph, as a believer, enlarged the image of these disasters in order to confirm what was said; he was a Jew, and a very strict Jew, a zealot and from among those who lived after the coming of Christ. What is he saying? That these disasters surpassed all description of disasters, and such a war had never happened to any nation. Such was the hunger, he said, that the mothers themselves greedily ate their children and because of this a fierce struggle arose between them, and many even had their dead wombs torn to pieces. I would now willingly ask the Jews: why was such a great and unbearable wrath of God poured out on them, which exceeds all the disasters that have hitherto occurred not only in Judea, but throughout the entire universe? Isn’t it obvious - because they dared to crucify Christ, and as a result of His prediction? Everyone can confirm this, and together with everyone and above all - the truth of events. Notice the extreme nature of the disasters, when they, in comparison with the disasters that have not only existed before, but are also expected to occur in all future times, are the most severe of all. Indeed, no one can indicate such disasters either in the entire universe or in all time, both past and future. And rightly so. None of the people who were before or after this dared to commit an atrocity so lawless and terrible. That is why Christ says: “There will be great tribulation, such as has not been from the beginning of the world until now, and never will be. And if those days had not been shortened, no flesh would have been saved; but for the sake of the elect those days will be shortened” (Matthew 24:22). By this He shows that the Jews deserved even greater punishment than this, and by days he means days of war and siege. So, the meaning of His words is as follows: if the Roman war against the city had continued any longer, then all the Jews (by all flesh He means Jews here) who were both outside and inside the city would have perished. They not only fought against those who were in Judea, but also expelled and persecuted those scattered everywhere because of hatred towards them. 2. What kind of elect is Christ talking about here? About the believers who were among the Jews. So that the Jews would not say that these disasters happened because of the preaching of the gospel and the worship of Christ, He shows that believers not only would not be the cause of these evils for them, but, on the contrary, if they had not happened, they would all have completely perished. If God had allowed the war to continue, the remnant of the Jews would not have survived; but so that the believing Jews would not perish along with the unbelieving Jews, He soon stopped fighting and put an end to the war. That is why Christ says: “but for the sake of the elect those days will be shortened.” He said this in order to comfort the believers who were among the Jews and to calm them down, so that they would not be afraid, as if they were about to perish with them. If here God’s providence for the believers is so great that for their sake others are saved, and the remnants of unbelieving Jews are preserved for the sake of Christians, then what honor awaits them during the distribution of crowns? With these words, Christ consoled the believers so that they would not grieve in their own dangers, since unbelievers also endure the same disasters, and, moreover, without any benefit, even with the loss of their lives. And he not only consoled them, but also in a secret and inconspicuous way distracted them from Jewish customs. In fact, if there is no change for the better and the church no longer exists, then it is obvious that the law will also be abolished. However, He did not say this clearly, but hinted at it when speaking about the complete destruction of the Jews. He didn’t say it clearly so as not to shock the disciples ahead of time. That's why He didn't say anything about it from the very beginning; but, having mourned the city in advance, he forced them to show Himself the stones and propose a question, in order to foretell to them the whole future in the form of an answer to the question. Notice the wise order of the Spirit in the fact that John did not write anything about this, so that it would not seem that he was writing on the basis of the very narrative of the events (and he lived for a long time after the destruction of Jerusalem); but those who died before this destruction write about this, and did not see any of these events, so that the power of prophecy shines from everywhere. “Then if anyone says to you, Behold, here is Christ, or there, do not believe it. For false Christs and false prophets will arise and show great signs and wonders to deceive, if possible, even the elect. Behold, I told you in advance. So, if they say to you, Behold, He is in the wilderness, do not go out; behold, He is in the secret chambers - do not believe it; for just as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man; for where the carcass is, there the eagles will gather together” (Matthew 24:23–28). Having finished the prediction about Jerusalem, Christ moves on to His coming and tells the disciples about signs that are useful not only for them, but also for us, and for everyone who will come after us. “Then”: when? Here the word “then,” as I have often said, does not mean the sequential order of time in the above-mentioned events. When Christ wanted to show the order of time, he said: “suddenly, after the tribulation of those days” (Matthew 24:29). This is not the case here, but he uses the word “then,” indicating not what will happen immediately after this, but what will happen at the time when the events about which He wanted to speak should take place. So, when the evangelist says: “in those days John the Baptist comes” (Matthew 3:1), he is not talking about the time that immediately followed, but about the one that was many years later, and in which what he intended to say happened. Having spoken about the birth of Jesus, the coming of the Magi and the death of Herod, he immediately says: “in those days John the Baptist comes,” although thirty years passed between these events. This image of narration is commonly used in Scripture. So here too, omitting the entire period of time from the destruction of Jerusalem to the beginning of the end of the world, Christ speaks of a time not long before the end of the world. “Then,” he says, “if anyone says to you, Behold, here is Christ, or there, do not believe it.” Speaking about the signs of His second coming and the miracles of the seducers, He at the same time warns the disciples regarding the place. He will not appear in the same way as He appeared at His first coming in Bethlehem, in a small corner of the universe, and when at first no one knew about it; but openly and with all glory, so that there will be no need to announce it to anyone. This is a significant sign that He will not come in secret. Notice that He does not say anything here about war - He distinguishes the prediction of His coming from the previous one - but speaks about those who will try to deceive. Some of them, who were with the apostles, deceived many: “false Christs and false prophets will arise,” he says, “and will deceive many”; and others who will appear before His second coming will be even worse than the first: “and they will give,” he says, “great signs and wonders to deceive, if possible, even the elect.” Here He means both the Antichrist and those who will serve him. Paul speaks of him in the same way. Calling him “the man of sin, the son of perdition,” he added: “the one whose coming, according to the work of Satan, will be with all power and signs and lying wonders, and with all unrighteous deception of those who perish” (2 Thess. 2:3, 9-10). Look how Christ warns. “Do not go out,” he says, into the desert, do not enter the inner rooms. He did not say: Depart and do not believe; but: “don’t go out and don’t come in.” There will be a great deception then, because of the deceiving signs. 3. Having said how the Antichrist will come, that is, in a certain place, Christ says how He Himself will come. How will He come? “As lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man; for where the carcass is, there the eagles will gather together” (Matthew 24:27–28). How does lightning shine? She does not require a messenger, does not require a preacher, but in one wave she appears throughout the entire universe, both to those who sit in houses and to those who are in the inner rooms of the house. The same will be the coming of Christ, which will suddenly appear everywhere because of the radiance of glory. Further, Christ speaks of another sign: “where the corpse is, there the eagles will gather,” thereby pointing to many angels, martyrs and all the saints. Then he talks about terrible miracles. What kind of miracles are these? “Suddenly, after the tribulation of those days,” he says, “the sun will be darkened” (Matthew 24:29). What tribulation of days is He talking about? About the sorrow of the days of the Antichrist and false prophets. Truly, there will be great sorrow when there are so many deceivers. However, it won't last long. If the Jewish war was shortened for the sake of the elect, then all the more will this temptation be shortened for their sake. That is why Christ did not say: after the tribulation, but - “suddenly, after the tribulation of those days, the sun will darken” - because all this will happen almost simultaneously. False prophets and false Christs, having appeared, will cause disturbance, and immediately Christ himself will come. The universe will then be in great turmoil. How will He come? So that this creature will already be transformed. “The sun will be darkened,” being not destroyed, but overcome by the light of His coming; “and the stars will fall,” because what will be the need for them when there is no night? “And the powers of heaven will be shaken”: and very rightly, seeing such a great change. If they were so horrified and surprised when the stars were created (“When the stars were created,” for joy, says the Lord, “all My angels praised Me with a loud voice (and bowed down).” (Job 38:7), then how can they not be horrified and shake much more when they see that everything is being transformed, their fellow servants are being punished, the whole universe is facing a terrible judgment seat, and everyone who existed from Adam to the coming of Christ must give an account of all their actions? “Then the sign of the Son of Man will appear in heaven” (Matthew 24:30), that is, a cross that is brighter than the sun, since the sun is darkened and hidden, but the cross appears; he would not have appeared if he had not been much brighter than the rays of the sun. But what is this sign for? In order to completely disgrace the shamelessness of the Jews. Christ will come to this judgment, having the greatest justification - the cross, showing not only wounds, but also a shameful death. “Then all the families of the earth will mourn”: there will be no need for reproof after they see the cross; and they will mourn, since they received no benefit from His death, and crucified Him Whom they should have worshiped. Do you see how terrible Christ presented His coming? How did you encourage the hearts of the disciples? This is why He first presents sad signs, and then joyful ones, in order to thus console and calm them. Again reminding them of suffering and resurrection, He presents the cross in a most brilliant image, so that they would not be ashamed or grieve, since He will come putting it instead of a sign. In another place of Scripture it says: “They will look at Him whom they have pierced” (Zech. 12:10). That is why the tribes will cry when they see the very One whom they pierced. Recalling the cross, Christ added: “they will see the Son of Man coming” not on the cross, but “on the clouds of heaven with power and great glory” (Matthew 24:30). Having heard about the cross, again do not imagine anything sad: Christ will come with power and much glory. The cross is brought so that the sin of the Jews is condemned by itself, just as if someone, having been struck by a stone, began to show the stone itself, or bloody clothes. He will come on a cloud, just as he ascended: and, seeing this, the tribes will “weep.” However, their misfortunes will not be limited to crying, but this crying will be so that they pronounce judgment on themselves and condemn themselves. At the same time, “he will send out his angels with a loud trumpet, and they will gather his elect from the four winds, from one end of the heavens to the other” (Matthew 24:31). When you hear this, imagine the torment of those who remain. They will suffer not only that punishment, but also this. And, as Christ said above that they would exclaim: “Blessed is he who comes in the name of the Lord” (Matthew 23:39), so here he says that “they will mourn.” Previously, Christ told Them about the cruel warfare; but so that they know that after the disasters of this life, torment awaits them in the future, he represents them as crying, and excommunicated from the elect, and given over to hell; and with this he again encourages his disciples, and shows from what evils they will be freed, and what blessings they will enjoy. 4. But why will Christ call the elect through the angels if He comes so clearly? In order to honor them with this. Paul says they will be caught up in the clouds. While discussing the resurrection, he said this too. “For the Lord Himself,” he says, “will descend from heaven with a shout, with the voice of the Archangel and the trumpet of God” (1 Thess. 4:16). So, the angels will gather the resurrected, and the clouds will delight those gathered, and all this will happen in the shortest possible time, in an instant. The Lord will not call them from on high, but will come with a trumpet voice. What will there be trumpets and voices for? For excitement, for joy, for imagining terrible events, for tormenting those who are left behind. Woe to us from this terrible day! We should rejoice when we hear this, but we mourn, complain and be sad. Or am I the only one who feels this way, and you rejoice when you hear it? A certain horror comes over me when they talk about this, and I cry bitterly and sigh from the depths of my heart. However, it is not this that confuses me, but what is said after that about the virgins, about the one who hid the talent he received in the ground, about the wicked servant. That is why I cry, imagining what glory we will lose, what hope of good things, and, moreover, completely and forever, if we do not take care at least a little. Even if the work was great and the law was heavy, then even in this case everything would have to be fulfilled. Although many of the careless thought to have some kind of excuse - an apology, however, a useless one, however, they thought to have - pointing to the excessive burden of the commandments, to the great work, to the endless time and unbearable burden, but now we cannot imagine anything like that as an excuse; and this will especially torment us at a time of no less Gehenna, when in a short moment, for neglecting an insignificant effort, we will lose heaven and unspeakable blessings. Verily, time is short and labor is small; and yet we are relaxed and sad. You strive on earth, but in heaven there is a crown; you suffer torment from people, but you receive honor from God; You run for two days, but the reward is for endless centuries; In a perishable body there is struggle, but in an imperishable body there is honor. And beyond this, we must also realize that even though we did not decide to endure some sorrows for Christ, it will still be absolutely necessary to endure them, only in a different way. Even if you do not die for Christ, you will not be immortal; even if you do not reject wealth for Christ, you will not take it with you after death. He demands from you what you would give even without a demand, because you are mortal. He wants you to do voluntarily what you have to do and out of necessity; requires only one thing, that what happens and comes out of natural necessity be done for Him. Do you see how easy the feat is? What is absolutely necessary for you to endure, He says, endure for Me; add only this, and I am pleased with your obedience! The gold that you intend to lend to another, give it to Me, with greater benefit and security; with the body with which you want to fight for another, fight for Me: I will reward your labors with great abundance. In other cases, you prefer the one who pays more - both in lending, and in trade, and in military service; but you do not accept Christ, Who alone rewards more than all and infinitely more. What kind of abuse is this, so great? What kind of enmity is so strong? Where, finally, will you receive forgiveness and protection when you do not want to prefer God to people for the reason why you prefer some people to others? Why are you consigning a treasure to the ground? Give it into My hands, He says. Do you not think that the Lord of the earth is more faithful than the earth? The earth returns only what is entrusted to it, and often does not return even that; The Lord also gives you a reward for saving, because He loves us very much. Therefore, if you want to lend, He is ready to receive; if you want to sow, He takes it upon Himself; if you want to build, He draws you to Himself, saying: Build on My foundation. Why do you resort to poor people begging for alms? Run to God, who rewards you with great things even for small things. But we don’t want to hear about this, but we rush to where there are battles, wars, struggles of all kinds, strife, slander. 5. So, is it not right that the Lord turns away and punishes us when He provides Himself to us in everything, and we resist Him? This is completely obvious to everyone. Whether you want, He says, to be adorned, to be adorned with My beauty, or to arm yourself, - with My weapons, or to put on, - My clothes, or to eat, - here is My table for you, or to walk, - follow My path, or to inherit, - receive My inheritance, or to enter the fatherland, - enter the city of which I am the Artist and Builder, or to build a house, - build it in My villages. I do not demand a reward from you for what I give, but I also must reward you for the very fact that you want to take advantage of all My benefits. What can compare to this generosity? I am the father, I am the brother, I am the bridegroom, I am the house, I am the nourishment, I am the clothing, I am the root, I am the foundation, I am everything you want: you will lack nothing. I will also serve, because I came to serve, and not to be served (Matthew 20:28). I am a friend, and a member, and a head, and a brother, a sister, and a mother - I am everything; just be my friend. For you I am poor, for you I am a beggar, for you I am on the cross, for you in the tomb, for you I intercede before the Father, in heaven, for you I appeared on earth as a messenger from the Father. You are everything to me: brother, co-heir, friend, and member. What more do you want? Why do you turn away from Him who loves you? Why are you working for the world? Why do you pour a broken vessel into a vessel? And this is what labors for real life are like. Why are you lighting the fire? Why are you beating the air? Why are you running in vain? Doesn't every art have a purpose? Everyone knows this. Show me the purpose of everyday care. But you cannot show: “vanity of vanities—all is vanity” (Eccl. 1:2). Let's go to the tombs: show me my father, show me my wife. Where is the one who clothed himself in golden robes, who sat on a chariot, who had troops, a royal belt, and heralds; who put some to death and threw others into prison; who, of his own free will, both killed and liberated? I see nothing but bones, worms and cobwebs. All this is earth, all this is fiction; all this is a dream and a shadow, an empty story and an image, or better to say, less than an image: we see the image, at least in the picture, but here we don’t see the picture either. Oh, that this would be the end of the disaster! But now honor, pleasure, celebrity are just a shadow, just words; and what comes from them is no longer a shadow and words, but remains and will go there with us, and everyone will know; theft, covetousness, fornication, adultery and countless similar crimes, whether they consist of words or deeds, are not written in a picture or in the dust, but in heaven. So, with what eyes will we look at Christ? If a person cannot look at his father when he recognizes himself as guilty before him, then how will we look then at the One who is infinitely more meek than the father? How can we bear His presence? We will appear before the judgment seat of Christ, and everyone will be severely tested. If anyone does not believe in the future judgment, let him look at what is happening here - at those who are in prisons, in mines, in unclean places, at those who are raging, at the crazy, at those stricken with incurable diseases, at those struggling with constant poverty, at those suffering hunger, at those oppressed by severe sorrows, at captives. They would not have tolerated this now if punishment and torment had not awaited all others who had sinned like them. If others here did not suffer at all, then this should serve as a sign to you that something will certainly await them after leaving this life. The same God would not punish some of them, and leave others who committed the same or even greater crimes unpunished, if He did not intend to subject them to some punishment in the future life. So, in view of these reflections and evidence, let us humble ourselves, and let those who reject judgment believe and correct themselves, so that we, having spent our lives here worthy of the kingdom of heaven, may receive eternal blessings through the grace and love of our Lord Jesus Christ, to whom be glory forever and ever. Amen. You might be interested in: