Беседа 45

Acts 20:32. And now I commend you, brethren, to God and to the word of His grace, which is able to edify you more and give you an inheritance with all those who are sanctified. Salvation is achieved by grace. - Travels of Pavel. - The virtue of curiosity. - Properties of strangeness. – You need to take care of your family. 1. As in the epistles, (Paul) does the same in conversations: he ends the exhortation with prayer. He led his listeners into great fear with the words: “grievous wolves will come in among you” (Acts 20:29); therefore, in order not to amaze and destroy their minds, he offers consolation. “And now,” he says. This word expresses the thought: the same as always. “I commend you, brethren, to God and to the word of His grace,” i.e. His grace. Well said; he knew that it was grace that saved. He often reminds them of grace, wanting to make them more zealous, as people should be favored, and inspiring boldness. "To Him who is able to edify you." He did not say: create, but: “edify,” expressing that they have already been created. Then he reminds us of hope in the future and says: “and to give you an inheritance with all those who are sanctified.” Then again (offers) an exhortation. “Neither silver,” he says, “nor gold, nor clothing, have I coveted from anyone” (Acts 20:33). The root of evil is uprooted - the love of money. “No silver,” he says, “no gold.” He didn’t say: I didn’t take it, but: “I didn’t want it.” This is not important yet, but the following is quite important. “You yourselves know that these hands have served my needs and the needs of those who were with me. In everything I have shown you that while you labor in this way, you must support the weak” (Acts 20:34–35). Look how he himself did the work, and not easily, but “toiling.” “These hands have served my needs and the needs of those who were with me.” This (says) for edification; and look with what dignity. He didn’t say: you have to be above money, but what? “We must support the weak.” Not everyone at all, but the weak. “Remember the words of the Lord Jesus, for He Himself said: It is more blessed to give than to receive” (Acts 20:35). Lest anyone think that this was said to those (apostles), and (to show) that he is setting an example for them, just as he says in another place: “Imitate me, brothers, and look to those who walk in the image that you have in us” (Phil. 3:17), he adds the saying of Christ: “It is more blessed to give than to receive.” By prayer himself he edified them; and then he also shows by example. “Having said this, he knelt down and prayed with them all” (Acts 20:36). He prayed not just, but with great tenderness. Great consolation! And with the words: “I commend you, brothers, to God,” he also consoled them. “Then everyone cried a lot, and, falling on Paul’s neck, they kissed him, grieving especially at the word he said, that they would no longer see his face. And they accompanied him to the ship” (Acts 20:37–38). He said that “fierce wolves will come among you”, he said that “I am pure from the blood of all”; both were scary and enough to give in to grief; but most of all, what caused them grief was the news that they would no longer see him; This was difficult for them to overcome. “And they accompanied him,” says (the writer), “to the ship”; They loved him so much, they were so disposed towards him! “When we parted with them and sailed, we went straight to Kos, the next day to Rhodes and from there to Patara, and, having found a ship going to Phenicia, we boarded it and sailed. Having come in sight of Cyprus and leaving it on the left, we sailed to Syria, and landed at Tire, for here the cargo of the ship had to be laid down” (Acts 21: 1-3). Look: he arrived in Lycia and, having gone to Phenicia and passing Cyprus, landed in Tire, “for here the cargo from the ship had to be laid down.” This was the reason for leaving for Tyre. “And having found the disciples, they stayed there seven days. They, by the inspiration of the Spirit, told Paul not to go to Jerusalem” (Acts 21:4). Look, these too predict sorrows for him. According to (God’s) dispensation, they also speak, so that no one would think that Paul spoke about this simply out of vanity. Here, after praying again, they separate from each other. “After spending these days, we went out and went, and everyone accompanied us with their wives and children, even out of the city; and on the shore, they knelt down and prayed. And, having said goodbye to each other, we entered the ship, and they returned home. We, having completed the voyage, arrived from Tire to Ptolemais, where, having greeted the brothers, we stayed with them for one day. And the next day Paul and we who were with him went out and came to Caesarea, and entering the house of Philip the evangelist, one of the seven deacons, stayed with him” (Acts 21:5-8). Having arrived, he says, in Caesarea, they stayed with Philip, one of the seven (deacons). “He had four virgin daughters who prophesied” (Acts 21:9). However, it was not they who prophesied to Paul, although they prophesied, but Agabus; and how, listen. “While we were staying with them many days, a certain prophet named Agabus came from Judea, and coming in to us, he took Paul’s belt and bound his hands and feet, saying, “Thus says the Holy Spirit: The man whose this belt is will be bound by the Jews in Jerusalem and delivered into the hands of the Gentiles” (Acts 21:10-11). He once predicted famine; He even now says: “The husband whose belt this is will be tied like this.” The prophets depicted the future with visible signs when they predicted the captivity, for example, Ezekiel; he did the same. It is hard that they will be “delivered into the hands of the pagans.” “When we heard this, both we and those there asked that he should not go to Jerusalem” (Acts 21:12). Many asked him not to go, but he did not listen to them. “But Paul answered and said, What are you doing? Why are you crying and breaking my heart? I not only want to be a prisoner, but I am ready to die in Jerusalem for the name of the Lord Jesus. When we could not persuade him, we calmed down, saying: “The will of the Lord be done!” (Acts 21:13–14). 2. Do you see? This is predicted so that when you hear the words: “I walk according to the attraction of the Spirit,” you do not think that he is walking out of necessity or has undergone (suffering) without knowing it? They cried, and he consoled them, grieving over their own tears. "What are you doing? ,” he says, “why are you crying and crushing my heart?” No one (was) more loving than Paul; he was upset to see them crying, but did not grieve over his own suffering. You, he says, offend me by doing this; Am I grieving? Then they stopped when he said: “What are you doing? Why are you crying and breaking my heart?” It is for you, he says, that I cry, and not for my suffering; and as for them, I am ready to die. But let's turn to the above. “I didn’t want silver, gold, or clothing,” he says, “from anyone: you yourself know that these hands served my needs and the needs of those who were with me.” Consequently, it was not only in Corinth that the people who corrupted the disciples did this, but also in Asia. However, in his letter to the Ephesians he nowhere reproaches them for this. Why? Because he did not tolerate need. And in his letter to the Corinthians he says: “This praise will not be taken away from me in the countries of Achaia” (2 Cor. 11:10). He did not say: you did not give me, but: “I did not want silver, gold, or clothing from anyone,” so that it would not seem as if it depended on them not to give. And he did not say that he did not want some of the necessary things, so that again this would not seem to be a reproach for them, but he expresses what he, in fairness, could not take (from them), if he himself also supported others. Look how zealously this man worked, conversing, “day and night he continually taught each of you with tears.” “In everything,” he says, “I showed you that, by working like this, you need to support the weak.” These words again brought them into fear; and what has been said means the following: you cannot plead ignorance; I showed you in practice how to work and act. He did not say that taking is a bad thing, but that it is better not to take: “and remember,” he says, “the words of the Lord Jesus, for He Himself said: “It is more blessed to give than to receive.” Where did (the Lord) say this? Perhaps the apostles conveyed this without writing, or it could be deduced through inference, since He inspired courage in dangers, condescension towards subordinates, boldness in teaching, humility, non-covetousness. However, this is higher than non-covetousness. If it is said: “If you want to be perfect, go, sell what you have and give to the poor” (Matthew 19:21), then not taking anything and also feeding others is the same? Thus, the first degree is to deny one’s own, the second is to satisfy oneself, the third is to give to others, the fourth is not to take, preaching and having the power to take; the latter is much higher than non-covetousness. He said it well: “working like this, you need to support the weak.” Giving from what you have acquired through your own labors is a matter of compassion for the weak; and giving from what has been acquired through the labors of others is not only not a good thing, but also disapproving. “And, falling on Paul’s neck,” says (the writer), “they cried.” This expresses their disposition towards him. They threw themselves on their necks, embracing in a final embrace, as if they had fully felt his love and friendship after his speech. If we grieve at a simple separation from each other, although we know that we will see each other, then how could they then part with Paul without grief? I think that Paul cried too. “After parting,” says (the writer). These words express special effort. "Parting with them"; and not in vain, otherwise they would not have gone to sea. What does it mean: “they came straight to Kos”? This means: we didn’t go anywhere and didn’t stop in other places. “The next day,” he says, “to Rhodes.” Look how he was in a hurry. "And finding a ship going to Phenicia". Maybe he was standing there; They boarded him because they did not find another who would go to Caesarea. "Having come into sight of Cyprus and leaving it on the left". This is said not without reason, but to show that they did not want to approach him, but sailed straight to Syria: so they hurried, “And they landed,” he says, “in Tire: and, having found disciples, they stayed.” When they were already approaching Jerusalem, they did not rush, but stayed with the brothers “seven days.” Let's count all the days. After the days of unleavened bread they arrived at Troas in five days; then we stayed there for seven, twelve in all; then to Assos, Mytilene, Chios, Trogillia, Samos and Miletus, a total of eighteen days; then to Kos, Rhodes and Patara - twenty-one; from there it is five days to Tire - twenty-six; seven stayed there, thirty-three; then in Ptolemais one, - thirty-four: then in Caesarea there remain more days; and from there the prophet finally leads them. In this way, Pentecost is fulfilled, which (Paul) spends there. Look, when the Spirit did not forbid him, then he obeyed (others). So they told him: “Do not show yourself to the spectacle,” and he did not show himself (Acts 19:31), they often took him out, and he obeyed; again - he fled through the window (Acts 9:25). And now, so to speak, whole thousands ask him both in Tire and Caesarea, cry, predict many disasters, and despite this, he does not agree; and, moreover, they predicted not simply, but according to the inspiration of the Spirit. If the Spirit commanded this, then why did they resist? Because they did not know what was pleasing to the Spirit; and on the other hand, because they themselves did not receive inspiration from the Spirit. After all, they not only predicted disasters for Paul, but said that he should not go around sparing him. “Having spent these days,” says (the writer), i.e. After they were completed,” he speaks about a certain number of days, “and everyone with their wives and children saw us off.” 3. Look what a consolation it was: they pray again, and thus part. They stay in Ptolemais for one day, and in Caesarea for several. When (Paul) heard that many disasters awaited him, then he set off hastily, not putting himself in danger, but considering this to be the command of the Spirit. “After these days,” says (the writer), “having made ready, we went to Jerusalem” (Acts 21:15), i.e., taking what was necessary for the journey. “Some students from Caesarea also walked with us, escorting us to a certain long-time student, Mnason Cyprianin, with whom we could live. Upon our arrival in Jerusalem, the brethren received us cordially” (Acts 21:16-17). Look: Agabus did not say that they would bind Paul, so that it would not seem as if he was speaking by agreement (with the enemies), but: “the man whose belt this is.” Therefore, he had a belt. Unable to persuade him, they cried, and then calmed down. Do you see their wisdom? Do you see the fervor of love? “They calmed down,” he says, “saying: the will of the Lord be done!” . Therefore, not in church. At the time when they came to (discuss) about dogmas, “they were accepted by the church” (Acts 15:4); and now (lived) with an old student. Here (the writer) speaks of a long preaching time; therefore, it seems to me that in Acts he shortens several years here, telling only what is more necessary. What does it mean: “the will of the Lord be done”? The Lord, he says, will himself create what is pleasing to Him. They calm down and do not force, perhaps knowing that this was the will of God, and concluding this from Paul’s haste; otherwise Paul would not have rushed, and God, who always delivered him from dangers, would not have allowed it. So they did not want to be a burden to the church when another could accept them, and so they did not seek honors! “The brothers,” he says, “received us cordially.” The Jews then had a time of peace, and there was no war as before. “Accompanying us,” he says, “to a certain long-time student.” This (disciple) showed hospitality to Paul. Perhaps one of you will say: if someone had brought Paul to me, then I would have done the same with pleasure and great zeal. But now, you can show hospitality to Vladyka Paul, and you don’t want to. “And whoever receives one such child,” says (the Lord), “he receives Me” (Matthew 18:5). The smaller the brother, the more Christ comes in his person. He who receives a great person often does it out of vanity, but he who receives a small one does so purely for Christ. You can accept the Father of Christ, or you don’t want to. “I was a stranger,” He says, “and you took Me in” (Matthew 25:35), and again: “as you did it to one of the least of these brothers of Mine, you did it to Me” (Matthew 25:40). If he is a faithful brother, then, although he is not Paul, even if he were the least, Christ comes in his person. Open your house, accept it. “Whoever receives a prophet,” it is said, “will receive a prophet’s reward” (Matthew 10:41). Consequently, the one who receives Christ will receive a reward, just like the one who receives Christ. Do not doubt the truth of His words, but believe; He himself said that He comes in their person; and, so that you do not doubt this, He determined punishments for those who do not accept and honors for those who accept, which He would not have done if He had not been both revered and insulted. You have received Me, He says, into your dwelling; I will receive you into the kingdom of My Father; you delivered Me from hunger, I will deliver you from sins: you looked at Me bound, I will show you freed; you have looked upon Me as a stranger, I will make you a citizen of heaven; You gave Me bread, I will give you the entire kingdom for your inheritance and possession. “Come,” He says, “inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34). He did not say: accept, but: “inherit,” which means complete possession, as, for example, when we say: I inherited something. You have done it for Me in secret, I will declare it openly; I consider what you have done as mercy, and Mine as duty. You began, he says, and I do after you and after you; I am not ashamed to confess the benefits shown to Me and what you delivered Me from, hunger, nakedness, wandering. You have looked at Me bound, and you yourself will not see the fire of hell; You looked upon Me when I was sick, and you yourself will not experience any ordeal or punishment. Oh, truly blessed are the hands that perform such good deeds, worthy to serve Christ! The feet that went to prison for Christ will easily pass through the fire; the hands that touched Him bound will not experience the weight of the bonds. Thou hast clothed (Him) with a robe, and thou shalt put on the robe of salvation: thou wast with Him in prison, and thou shalt be with Him in the kingdom. He confesses this not ashamed, but recognizing that you have looked upon Him. The Patriarch (Abraham) did not know that he was receiving angels, and he received them. Let us be ashamed, I admonish you. He sat at midday, being in a foreign country, not having even an inch of land, being a stranger, and despite this, the stranger received strangers. He was a citizen of heaven; That’s why he didn’t become a wanderer on earth either. And we, by not accepting strangers, become strangers ourselves, more than this wanderer. He had no home, the tent served as his home; but look how generous he was: he killed the calf and prepared cookies; listen to how diligent he was: he did it himself and together with his wife; Look at his humility: he bowed and begged (to visit him) (Gen. 18). 4. All this is necessary for the host of strangers: zeal, cordiality, generosity. The wanderer's soul is ashamed and ashamed; if they do not show him extreme cordiality, then he leaves as if rejected, and such a reception is much worse than an outright refusal. Therefore (Abraham) bows, greets with a word, offers a seat. Who could doubt (his cordiality), seeing how he did this? But we, you say, are not strangers on earth? If we want, we can imitate him (here too). How many of our brothers are wanderers? We have a common church dwelling, which we call the hospice; show your zeal and sit at the door and receive those who come; if you do not want (to do this) in your houses, then help their needs in another way. But, you say, doesn’t the Church have funds? It does, but what do you care about that? When they are powered by common church property, how can this benefit you? When someone else prays, shouldn't you pray? Why don’t you say: priests pray, why should I pray? But I, you say, give to someone who cannot go there. Serve this though, we make sure that only you serve. Listen to what Paul says: “We must be content with them and not burden the Church” (1 Tim. 5:16). Do it however you want, just do it. And I will not say: “don’t burden the Church,” but: don’t be burdened, because with your reasoning you won’t do anything, leaving everything to her. That is why the Church established a common dwelling (for strangers), so that you would not say this. But, you say, the Church has means, has money and income. Tell me: doesn’t it also have costs? Doesn't she have daily expenses? Exactly so, you say. Why don't you help her poverty? I'm ashamed to say this; however, I am not forcing you at all. If anyone thinks that this is said for profit, then let him arrange a hostel in his house; let him place a bed, a meal and a candle there. Isn’t it strange: when warriors come, you have special premises for them, show great zeal, provide them with everything, because they protect you in a sensual war; But do you not have a place for strangers to stay? Transcend the Church. Do you want to shame us? Do it; surpass in generosity; build a dwelling where Christ would come; say: this is Christ’s cell, this house is appointed for Him. Even if this dwelling is not rich, He does not disdain. Christ walks in the form of a naked and wanderer, needing only a covering; give Him at least this; do not be cruel and inhumane; You are so fiery in everyday affairs, but do not be cold in spiritual matters. Entrust this to your most faithful servant, and let him bring the wretched, the poor and the bloodless. I say this to shame you. They should be received in the upper part of the house; but if you don’t want this, then at least accept Christ below, even where the mules and servants are placed. Maybe you shudder when you hear this? But what if you don’t do this either? I exhort, I say: take care of this. And again you don’t want to? Do it differently. There are many poor husbands and wives; make it a rule that you always have at least one of them; let the poor man be the guardian of the house; let him be for you a wall and a fence, a shield and a spear. Where there is alms, the devil and no other evil dare enter. Let us not ignore this benefit. Now there is a place assigned for the chariot, and another for the stretcher, but none for the pilgrim-Christ. Abraham, where he himself lived, received strangers there; and his wife stood like a servant, while they sat like masters. He did not know that he received Christ, he did not know that he received angels; If I had known, I would have given them everything. But we know that we accept Christ, and despite this we do not show the same zeal as he, thinking that he accepts people. But, you say, there are many of them who are deceivers and ungrateful. The greater your reward will be if you accept them in the name of Christ. If you are sure that they are deceivers, then do not accept them into your home; If you are not sure, then why do you condemn indiscriminately? That’s why, you might say, I’m sending them to the hospice. But what excuse do we have if we do not accept those whom we do not know, but close the doors to everyone? Let our house be Christ's refuge for everyone; Let us ask them for a reward, not silver, but for them to make our house a refuge for Christ; we will walk everywhere, attract people to us, chase us as if we were prey; here we ourselves receive rather than provide benefits. I do not command that the calf be slaughtered; Give bread to the hungry, clothing to the naked, cover to the stranger. And so that you do not say in your justification that there is a common church dwelling, then (I will say): bring it there, and through this you will, as it were, accept (the poor) yourself; after all, he (Abraham) also received a reward for what was done by his servants (Gen. 14:14). Thus were his servants taught; they ran and did not murmur like ours, because he made them pious. He led them to war, and they did not complain: they were so wise! He cared about everyone the same way as about himself, and seemed to say, like Job: “I was also formed from clay” (Job 33:6). So, we too will care about our own salvation, and we will have great care for our servants, so that they too will be kind and diligent; let our servant be taught what to do for God. If we arrange them in this way, then virtue will not be difficult for us. As in war, if the soldiers are comfortable, then the military leader conducts the fight comfortably, but if this is not the case, then the opposite happens; and just as on a ship, when all the servants act in agreement, the helmsman easily controls the helm - so here, if your servants are taught good, then you will not soon become irritated, you will not be upset, angry and condemn. Sometimes you yourself will be ashamed of the servants; if they are worthy, sometimes they will help you and praise your good deeds. Thus, by all of them, everything pleasing to God will be accomplished, the whole house will be filled with blessings, and, by doing what is pleasing to God, we ourselves will receive great help from above, which may we all be worthy of, by 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: