Беседа 43

Acts 20:1. After the rebellion ended, Paul, having called his disciples and given them instructions and said goodbye to them, left and went to Macedonia. We must endure everything for our brothers. – The longer the reward is delayed, the greater the gift. 1. Great consolation was needed after such outrage. This is what (Paul) does. To console his disciples, he goes to Macedonia and then to Hellas. And how much he consoled them, listen. “Having passed through those places and taught abundant instructions to the believers, he came to Hellas. He stayed there for three months. When, on the occasion of the indignation made against him by the Jews, he wanted to go to Syria, the idea came to him to return through Macedonia. He was accompanied to Asia by Sosipater Pyrrhus, a Berean, and from the Thessalonians Aristarchus and Secundus, and Gaius Dervanin and Timothy, and the Asians Tychicus and Trophimus. They went ahead and waited for us in Troas” (Acts 20:2-5). Again he suffers persecution from the Jews and returns to Macedonia. But what is it; (the writer) seems to call Timothy a Thessalonian? He doesn't say this. They, he says, “went forward” and arrived in Troas before him. “And we, after the days of unleavened bread, sailed from Philippi, and in about five days we arrived among them at Troas, where we stayed seven days” (Acts 20:6). It seems to me that he tried to spend holidays in big cities. Set sail from Philippi, where the incident in prison took place (Acts 16:16–32). Now for the third time he was in Macedonia; the Philippians deserved special attention; that's why he stops there. “On the first day of the week, when the disciples were gathered together to break bread, Paul, intending to set out on the next day, talked with them and continued speaking until midnight” (Acts 20:7). Look how they all considered sermons less important. Then it was Pentecost and the day of the week, and he continued teaching until midnight; He was so concerned about the salvation of his disciples that he did not stop talking at night, but then especially talked when it was calm. And look how long he talks, and even after the evening meal. But the devil disturbed, although unsuccessfully, this celebration, plunging one listener into sleep and throwing him down. And how this happened, (the writer) tells further. “In the upper room where we gathered there were enough lamps. During Pavlova’s long conversation, one young man, named Eutychus, who was sitting on the window, fell into a deep sleep and, staggering, sleepily fell down from the third dwelling and was raised dead. Paul came down and fell on him and embraced him and said, “Do not be alarmed, for his soul is in him.” Having gone up and broken the bread and eaten, he talked quite a bit, even until dawn, and then went out. Meanwhile they brought the lad alive, and they were greatly comforted” (Acts 20:8-12). Look at the spectacle presented here: the disciples, he says, “where are we gathered”; and what is the sign: “he sat,” he says, “on the window,” and, moreover, in the deepest night. Such was their zeal for listening. Let us be ashamed who do not do this even during the day. But then, you say, Pavel was talking. What are you saying? And now Paul is talking, or better, both then and now, not Paul, but Christ Himself, and no one listens. Not on the window (we are sitting) now, neither hunger, nor sleep, nor crowding or anything like that bothers us, and, despite that, we do not listen. It is worthy of surprise that as a young man he was not lazy, feeling inclined to sleep, he did not go away, and seeing the danger of falling he was not afraid. And don’t be surprised that he fell asleep; he fell asleep not out of laziness, but out of natural necessity. Notice how ardently zealous they were: they gathered on the third floor, since there was no church yet. “Do not worry,” he says, “for his soul is in him.” He didn’t say: he will resurrect, I will resurrect him, but what? "Don't worry." You see how not vain he was, how ready he was to provide consolation. “And he went up,” he says, “and broke the bread and tasted.” It interrupted the conversation, but didn't hurt. Do you see how not luxurious their dinner is? “And having tasted it,” he says, “he talked quite a bit, even until dawn, and then went out.” Do you see how they stayed awake all night? Their meals were such that even after them they remained cheerful listeners and ready to listen. How are we different from dogs? Do you see the difference (between us and them)? “Meanwhile, the lad was brought alive, and they were greatly consoled.” They were greatly consoled both by the fact that they received the boy alive and by the fact that there was a sign. “We went ahead to the ship and sailed to Ass to take Paul from there; for he ordered us so, intending to go on foot himself. When he came together with us in Assos, we took him and arrived at Mytilene” (Acts 20:13-14). Paul was often separated from his disciples. So now he himself goes by land, and they go by ship; he gives them the easiest things, and chooses the hardest things for himself; he walks, both in order to arrange a lot (on the way), and so that they do not lag behind him. “And having sailed from there, the next day we stopped opposite Chios, and on the next we landed at Samos and, having been in Trogillia, the next day we arrived at Miletus” (Acts 20:15). Look how they hastily go after Paul, do not stop, but pass by the islands. “For Paul decided to pass by Ephesus, so that he would not be delayed in Asia; because he hastened, if possible, to be in Jerusalem on the day of Pentecost” (Acts 20:16). 2. Why such haste? Not for the holiday, but for the people; He also wanted to convert the Jews by respecting their holidays; and he wanted to attract enemies, but at the same time he did not give up and proclaim the word. Therefore, look what good happened when everyone gathered. In order not to leave affairs in Ephesus unsettled, he made other arrangements. But let's turn to the above. “Having called the disciples and given them instructions and said goodbye to them,” says (the writer), “he left and went to Macedonia. Having passed through those places and taught abundant instructions to the believers, he came to Hellas.” And here again he taught edification, bringing great consolation. See how he works everywhere by word, and not by signs. “He wanted,” he says, “to go to Syria.” Often (the writer) imagines him going to Syria. The reason was the church there and Jerusalem: so much did he want to arrange everything there too. Troas was a small city; why do they spend seven days in it? He was probably large in the number of believers. Having stayed seven days, Paul devoted the night of the next day to teaching: it was so hard for him to be separated from them and for them to be separated from him! “We have gathered,” he says, “to break bread.” At the time when it was time to eat (and it was not too late), he began to speak and continued his teaching for a long time. Thus, although they actually gathered not for teaching, but for breaking bread, he began his speech and continued it. Look how everyone participated in Pavlova's meal. It seems to me that he, even sitting at the table, was engaged in conversation, teaching us to consider everything else unimportant. Imagine this house, where there were candles and a lot of people, and Paul was speaking in the middle of everyone, where many occupied the very windows to hear this trumpet and see this magnificent face. What should those being taught be like, and what kind of pleasure did they get? But why was he talking at night? Because he had to go and never see them again. However, he did not say this to them, as they were weaker, but to others. Moreover, the sign that took place made this evening memorable for them forever. The pleasure of the listeners was great if, having been interrupted, it then continued again, so this incident served to the honor of the teacher. On the other hand, the youth who died out of a desire to listen to Paul should have served as a reproach for all those who were careless. Why, you say, (the writer) sets out in detail where they arrived and where they left, where (Paul) stopped and what places he passed by? To show that he walked rather slowly and passed (some places) according to human considerations. “Paul decided to bypass Ephesus so that he would not be delayed in Asia.” And it’s good: having arrived there, he could not help but slow down, because he would not want to upset (the students), who would ask him to stay. Either for this reason, or because he was in a hurry: “because he was in a hurry,” says (the writer), “if possible, to be in Jerusalem on the day of Pentecost”; therefore, and therefore he could not remain (in Ephesus). Look how he, too, is guided by human considerations, and desires, and is in a hurry, and often does not get what he wants. This is so that we do not think that he was above human nature. Saints and great men had the same nature with us, but not the same will; That is why they were honored with great grace. Look how much they did on their own. That is why he said: “we do not cause anyone to stumble in anything,” and also: “so that the ministry is not blamed” (2 Cor. 6:3). Here is an immaculate life and great indulgence. This is called the improvement (of oneself) in order to stand on the highest level of high virtue and humble condescension. Listen to how the one who stood above the commandments of Christ was also the humblest of all. “I have become all things to all,” he says, “so that at least I might save some” (1 Cor. 9:22). He himself exposed himself to dangers, as he says elsewhere: “in great patience, in afflictions, in needs, in distress, in blows, in prisons, in exiles, in labors, in watches, in fasts” (2 Cor. 6:4-5). Great was his love for Christ. If it weren’t for her, then everything would have been in vain - stewardship, an immaculate life, and overcoming dangers. “Who faints,” he says, “with whom would I not faint? Who is tempted, for whom would I not be inflamed?” (2 Cor. 11:29). 3. Let us also, I exhort you, imitate these words and expose ourselves to danger for our brothers. Whether there is fire or a sword, throw yourself on them, beloved, to save your member; rush, don't be afraid. You are a disciple of Christ, who laid down His life for his brethren, a fellow disciple of Paul, who was willing to suffer a thousand disasters for his enemies and persecutors; Be filled with zeal and imitate Moses. He saw the offended and took revenge, despised royal luxury, became a fugitive and a wanderer for the oppressed, lost his relatives and his home, spent so much time in a foreign country, and did not reproach himself, did not say: what is this? - I neglected the kingdom, such honor and glory; I decided to take revenge for the oppressed, but God did not look upon this and not only did not return me to my former honor, but for forty years I have been living in a foreign country. And it would be right - because he did not receive an award. But he didn’t say or think anything like that. So you too, when, while doing good, you suffer some evil, even for a long time, do not be tempted and do not be embarrassed; God will certainly reward you. The longer this reward is delayed, the greater the increase will be. So, let us have a compassionate soul, let us have a heart capable of sympathizing with those who suffer; Let's not be cruel and inhumane. Even if you could not provide any help - cry, grieve, lament about what happened - and it will not remain useless for you. If we must have compassion for those who are righteously punished by God, then even more so for those who unjustly suffer from people. “Do not announce this in Gath,” says (the prophet), “do not cry loudly there; but in the village of Ofra cover yourself with ashes. Move, inhabitants of Shafir, shamefully naked; neither will she who dwells in Tsaan flee; the mourning in the village of Etzel will not let you stop there” (Mic. 1:10–11) 28. Ezekiel reproaches them for not being compassionate. What are you saying, prophet? God punishes, but should I have compassion for those being punished? Yes; this is what the punisher wants; He himself does not rejoice when he punishes, but he also grieves greatly. If the punisher himself does not rejoice, then do not rejoice either. But, you say, when they are punished fairly, then of course they shouldn’t grieve? We must mourn that they have become worthy of punishment. Tell me: when you see your son being cauterized or amputated, do you not grieve? Of course you grieve and don’t say to yourself: what is this? - cutting off will lead to healing, cauterization will lead to recovery; but, hearing his sobs from unbearable pain, you grieve, and the hope of recovery cannot overcome natural compassion. So here, even if they are punished for correction, we must show them brotherly affection and fatherly love. God's punishments are like cuttings and cauterizations; but that is why we must cry, because they are sick, because they need such healing. When someone suffers for crowns, then do not grieve, as for example. Paul or Peter; but when someone suffers a worthy punishment, then cry, then grieve. This is what the prophets did. That’s why one of them said: “Oh, Lord God! Will You destroy all the remnant of Israel? (Ezek.9:8). We often see murderers and other criminals punished, and we regret and mourn. Let us not be prudent beyond measure; but let us be merciful, so that we too may receive mercy. Nothing can compare with this good; nothing expresses our human qualities better than mercy, like love for mankind. That is why the laws leave all (punishment) to the executioners, obliging the judge only to pronounce the sentence of punishment, and entrusting the execution itself to them. So, even if the punishment was fair, it is not characteristic of a wise soul to punish, but this requires someone else. Therefore, God does not punish himself, but through the angels. Therefore angels are executioners? It won't happen! – I’m not saying that; but they are forces that also serve to carry out punishment. When Sodom was destroyed, everything was accomplished through angels; when Egypt, through them. “Wrath and anger and sorrow brought down through angels (sending) disasters” (Ps. 77:49). But when it was necessary to save, then He himself acts; so He sent His Son to save the race. And again: “the Son of Man will send His angels”: gather together “the workers of iniquity” (Matthew 13:41). But regarding the righteous, it is not so, but: “whoever receives you receives Me” (Matthew 10:40). And again: “having tied his hands and feet,” he says, “take him and throw him into outer darkness” (Matthew 22:13). Look, there are servants at work here. And when it is necessary to reward, he himself rewards, he himself says: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34). When it was necessary to talk with Abraham, he came himself; and when he goes to Sodom, he sends ministers, just as a judge appoints executioners. And again: “Well, good and faithful servant,” he says, “you have been faithful in small things, I will put you over many things.” He himself praises this one, but not himself, but the servants bind the evil servant (Matthew 25:21, 30). Knowing this, let us not rejoice over those who suffer punishment; but we will pity them, we will grieve, we will cry for them, so that we may receive reward for this too. Nowadays many rejoice even over those who suffer evil unjustly. But we won't do that; on the contrary, let us show them all compassion, so that we too may be worthy of God’s love for mankind, the grace and love of His Only Begotten, 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” Reading this passage from St. I. Chrysostom differs very significantly from reading in Church Slavonic. You might be interested in: