Беседа 54

Acts 28:2–3. The foreigners showed us considerable kindness, for they, due to the former rain and cold, lit a fire and accepted us all. When Paul gathered a lot of brushwood and put it on the fire, then a viper came out from the heat and hung on his hand. Temptations serve for great good. - Benefit from disasters. 1. It explains what kindness the foreigners showed. “They lit a fire,” says (the writer), “and received us all.” Since there was no other means of salvation, because the cold threatened them with death, they put out the fire. Then Paul, having gathered some brushwood, put it in the fire, as (the writer) says further: “Paul gathered a lot of brushwood.” Look how he works and works miracles everywhere, not simply, but out of necessity: during a storm, he prophesied when a reason presented itself, and not simply; and here again, collecting brushwood and throwing it. You see how he does everything not out of vanity and not in vain, but so that they will be saved, somewhat warmed up. At the same time, the viper, coming out of the heat, hung on his hand; and that it hung is clear from the following: “When the foreigners saw the snake hanging on his hand, they said to each other: Surely this man is a murderer, since the judgment of God does not allow him, having escaped from the sea, to live” (Acts 28:4). It was not in vain that God allowed the barbarians to see and say this, but so that they would not reject the miracle when it happened. Look at what natural judgment foreigners express, how respectfully they speak among themselves and do not condemn without any reason. They see it now so that they will be more surprised later. “But he, shaking the snake into the fire, did not suffer any harm. They expected that he would have inflammation, or that he would suddenly fall dead; but, having waited a long time and seeing that no harm had happened to him, they changed their minds and said that he was God” (Acts 28:5-6). The same ones who thought that “he would have inflammation,” i.e. dies from inflammation, seeing that nothing bad happened to him, they say that he is God. Again they give him excessive honor, just like the inhabitants of Lycaonia. “Near that place were the estates of the chief of the island, named Publius; he received us and entertained us in a friendly manner for three days” (Acts 28:7). Here is another stranger, Publius, a rich and very cordial man. He saw nothing, but solely out of compassion for their misfortune, he accepted them and did them a favor. “Publius’s father lay suffering from fever and abdominal pain; Paul went in to him, prayed, and laying his hands on him, healed him” (Acts 28:8). He was worthy of a good deed; That’s why Paul heals him, thus rewarding him for the reception he gave him. “After this event, others on the island who had illnesses came and were healed, and they showed us much honor and provided us with what we needed when we left” (Acts 28:9-10), i.e. They gave us and the others what we needed for the journey. Look how, even after getting rid of the storm, they did not remain defenseless, but found a warm welcome because of Paul; For three months they all received maintenance there. And why they stayed there for so long, listen to how he explains it further: “After three months we sailed on an Alexandrian ship called Dioscuri, which wintered on that island, and, having sailed to Syracuse, we stayed there for three days. Sailing from there, we arrived in Rigia; and when a day later the south wind blew, they arrived on the second day at Puteoli, where they found the brothers, and were asked to stay with them for seven days, and then they went to Rome. The local brothers, having heard about us, came out to meet us as far as Appian Square and three hotels. When Paul saw them, he thanked God and was encouraged” (Acts 28:11–15). Look how all this is done for Paul, and therefore what confidence the prisoners, the soldiers, and the centurion had in him. And truly, even if they were made of stone, even then, listening to advice and predictions, seeing his miracles and receiving content through him, they should have had a high concept of him. Notice how he, too, without hesitation accepts correct judgments and prudent opinions when they are sincere and do not arise from any passion. Thus, the sermon had already reached Sicily, and also reached Puteoli, where they found several brothers and stayed with them. Then the other brothers, hearing about them, come out to meet them; Such was the zeal of the brothers that even Pavlov’s bonds did not embarrass them, but they went to meet him halfway. Look how he, too, experienced some human feeling at the same time: “when he saw the brethren, he was encouraged.” The one who performed so many miracles was encouraged at the sight of the brethren. From this we see that he humanly received both consolation and grief. “When we came to Rome, the centurion handed over the prisoners to the commander, and Paul was allowed to live separately with the soldier guarding him” (Acts 28:16). Do you see: he was allowed to live in a special way? And this is not an unimportant proof of how much they marveled at him; he was not put: among others. “After three days Paul called together the noblest of the Jews, and when they had come together, he said to them: Men and brethren! Having done nothing against the people or the customs of my fathers, I was handed over from Jerusalem in chains into the hands of the Romans” (Acts 28:17). Three days later he summoned the noblest of the Jews so that they would not be prejudiced against him by rumors. What did he have in common with them, when it was not they who were preparing to accuse him? But he did not care about this, but only wanted to teach them and not leave them ignorant of what was told to them. 2. So, the Jews, who had seen so many miracles, persecuted, persecuted, and the foreigners, who had not seen anything like that, out of sheer compassion for misfortune, showed philanthropy. “It’s true,” they say, “this man is a murderer.” They don’t directly state, but they say: “true”, i.e. how much you can see; and “God’s judgment,” they say, “does not leave one to live.” Consequently, they had an understanding of Providence, and the barbarians turned out to be much wiser than the philosophers. These do not allow that everything under the moon is governed by Providence, but those think that God is present everywhere, and that even if someone (of the guilty) escapes much, he will not completely escape punishment. And look, they do not attack him decisively, but show compassion for misfortune, and do not proclaim in the ears of everyone, but speak “to each other”; the bonds filled them with suspicion, because they were prisoners. Let those be ashamed who say: Do not do good to those in prison! Let us be ashamed of these foreigners; They did not know who the prisoners were, but only, compassionate with misfortune, they remembered that they were people, and therefore showed them humanity. “They expected it,” says (the writer), i.e. they had been waiting for a long time for him to die. And he shook the animal into the fire and showed his unharmed hand. When they saw this, they were surprised and amazed. The miracle did not happen immediately, but they waited for some time so that it would not be mistaken for a ghost; therefore, it was not a hoax or a ghost. “Near that place were the estates of the chief of the island, named Publius; he received us and treated us in a friendly manner for three days.” This is well said, because to entertain two hundred and seventy souls is a sign of great love. Look, what is the benefit of receiving strangers: not out of any necessity and not against the will, but considering (strangers) a precious blessing, he treated them “for three days”; Therefore, it is fair that he receives reward, and, moreover, much more than what he gave: (Paul) heals his father, who was seriously suffering from stomach pain, and brings healing not only to him, but also to many other sick people; and they, in gratitude for this, give him honors and bring gifts. This is expressed (by the writer) in the following words: “and they showed us a lot of honor and provided us with what we needed when we left.” He did not take a reward - let him not be - but here what was written was fulfilled: “the worker is worthy of food” (Matthew 10:10). It is obvious that those who so received them also accepted the sermon; he would not have talked with them for three months unless they really believed and showed the fruits (of faith); this serves as clear proof that there were many believers here. “And they sailed on the Alexandrian ship called Dioscuri, which wintered on that island.” It was probably written on it; so they were given over to idolatry! Look how the swimmers stop, then hurry again. “Paul is allowed to live a special life.” Paul was already so respected that he was allowed to live separately; and it is not surprising: if they received him favorably before, then even more so now. “The south wind blew, and on the second day they arrived in Puteoli, where they found the brothers, and were asked to stay with them for seven days, and then they went to Rome. The local brothers, having heard about us, came out to meet us as far as Appian Square and three hotels.” They went out due to some fear, but the circumstances themselves calm them down enough. Look how Paul’s companions, during such a long voyage, did not stop at any city, but only at the island, where they spent the whole winter; this is so that, as I said, they will turn to faith. “Paul is allowed to live separately with a soldier guarding him.” Of course, so that it would be impossible to build any intrigues against him; it was no longer possible to make disturbances there. Therefore, the warrior did not so much guard him as watch so that they would not do anything unpleasant to him; in such a city, where there was a king, and when the matter was brought to his court, there should not have been disorder. So always that which seems to be against us serves for our good. The warrior was Paul's guard. “After three days Paul called together the noblest of the Jews, and when they had come together, he spoke to them”; they do not agree with him and, having heard a reproach from him, leave, not daring to say anything, since here they were no longer allowed to do anything against him. It’s amazing how everything - not only what seems to serve our safety, but also what is contrary to it - turns to our benefit. To see this, listen to the following. Pharaoh commanded that babies be thrown into the river (Exodus 1:22). If the babies had not been abandoned, if there had not been such a command from Pharaoh, then Moses would not have been preserved and raised in the royal palaces. When he was hidden, he was not in honor; and when he was laid (in the river), then he became honored. God did this to demonstrate His power and wisdom; the Jew threateningly said to Moses: “Are you thinking of killing me” (Ex. 2:14); but this also brought him benefit, it happened according to God’s dispensation so that he would be rewarded with a vision in the desert, so that the proper time would be fulfilled, so that he would philosophize in solitude and live in safety. And despite all the grief the Jews caused him, the same thing happened: he became even more glorious, just as it was with Aaron. They rebelled against him, but through this they made him more glorious. After that, he is decorated with priestly clothing, a miter and other accessories of the garment are placed on him, so that his dedication becomes undoubted, and after that he becomes the object of wonder for his copper plate. However, you know the story; That's why I won't expand further. If you want, let's go even higher. Cain killed his brother, but thereby brought him more benefit. Listen to what God says: “The voice of your brother’s blood cries out to Me” (Gen. 4:10); and in another place it says: “to the blood of sprinkling, which speaketh better than Abel” (Heb. 12:24). He delivered him from future uncertainty, brought him a great reward, and we all learned what kind of love God had for him. What did he lose by being put to death prematurely? Nothing. And what, tell me, do those who die later gain? Nothing. Prosperity does not consist in living many years or short, but in using life as it should. The three youths were thrown into the oven, but through this they became more glorious; Daniel was thrown into the ditch, but through this he became more famous. 3. Do you see how temptations always serve for great good here, and not just there? In misfortune, it is as if someone were to fight fire with a cane; apparently he strikes the fire, but makes it even lighter and exhausts himself. Likewise, misfortune is for virtue the cause and occasion for its glorification. When, in the face of injustice (of others), we entrust ourselves to the management of God as we should, then our virtues shine more clearly. Also, when the devil acts, those exposed to his action become brighter. Why, you say, did this not happen to Adam, but on the contrary, he was humiliated? It was especially for him that God arranged everything for his benefit; if he suffered, then he caused harm to himself; and everything that is caused to us by others serves for our great good, but what comes from ourselves is not so. When others harm us, we grieve, but when we ourselves, we do not; That’s why God instills in us that he who suffers injustice from another receives benefit, and he who suffers from himself receives harm, and of course so that we courageously endure the former and avoid the latter. But with Adam, you say, it was completely different. Why did he listen to his wife? Why didn’t he reject advice contrary to God’s commandments? You (Adam) yourself were guilty; because if the devil were to blame for this, then all those tempted would certainly perish: but if they do not perish, then we ourselves are the cause (of destruction). But in this case, would you say, either all those who are tempted should not deviate from the right path, or, if we ourselves are to blame, should they have perished without the devil? That's how it happens; many perish without the devil; He doesn’t do everything, but a lot happens just because of our foolishness; and in what he is guilty of, we give him a reason. Tell me, when did the devil take possession of Judas? When, you say, Satan entered into him. But here’s the reason: “not because he cared about the poor, but because he was a thief” (John 12:6). He himself opened a wide entrance for him. Consequently, it is not the devil who makes the beginning, but we ourselves call and accept him. But, you say, if it weren’t for him, the evil wouldn’t be so great? Then punishment would inevitably befall us; and now, beloved, our punishments are easier; if all the evil came from ourselves, then an unbearable punishment would befall us. Tell me, if he had sinned the way Adam sinned without outside advice, then who would have saved him from his troubles? But, you say, he would not have sinned. Why are you saying this? No, whoever was so weak, careless and accommodating that he accepted such advice could easily have done the same without it. What devil inspired Joseph's brothers to hate? So, beloved, if we ourselves remain awake, the devil will become the author of our glory. What harm, for example, did all his intrigues cause to Job? Don't talk about it, you say; He harms a weak person. But the weak fall even without the devil. And with his assistance, would you say, he falls harder? But it is easier and easier to punish if he sins with the assistance of the devil; Not all sins have the same punishments. Let us not deceive ourselves; the devil does not harm us if we ourselves are awake; more often it awakens us, excites us. Tell me (let us pay attention to this for now): if there were no wild animals and fickle winds, no illnesses, no sorrows, no sorrows and nothing like that, then what would man become? It seems to me that if he had not been exposed to anything like this, he would have become more like a pig than a man, and would have indulged in overeating and drunkenness. And now worries and worries are for him an exercise and school of wisdom, a means of good education. Also: imagine that someone is brought up in the royal palace, knowing neither sorrows, nor worries, nor worries, having no occasion for anger or discontent; let everything be done and fulfilled, whatever he wishes, and let everyone be ready to serve him: can such a person not become more unreasonable than any animal? And now misfortunes and sorrows are like a touchstone that refines us. That is why the poor, for the most part, are smarter than the rich, just like those who are overwhelmed and overwhelmed by strong waves. A body that remains idle and inactive is painful and ugly, but a body that moves, works and bears heavy loads is more beautiful and healthy; the same thing happens with the soul. Iron, when it lies, rusts, but when it is in use, it becomes shiny; so is the soul when it acts; and misfortunes excite her to action. And abilities perish if the soul remains without action; and she acts when not everything is ready for her services, because she is aroused to action that is contrary to her. If there were no opposite, then there would be no activity; for example, if everything were beautifully finished, then art would have nothing to work on; so (the soul, if everything went according to our desire, would not find activity), if we succeeded in everything, it would be insensitive. Don't you see how we order nurses not to always carry children in their arms, so that this does not become a habit for them, and they do not become weak? That is why children raised in front of their parents are weaker, since untimely and excessive tenderness harms their health. And moderate sorrow is good, and worries are good, and poverty is good; Both good and evil make us strong; but both of them turn to our detriment when they are not in moderation; the former relaxes, and the latter amazes. Don't you see what Christ also inspired to His disciples (John 16:33)? If they needed it, then how much more so do we. If we need this, then let us not grumble, but rejoice in our sorrows. All these are medicines corresponding to our wounds, some bitter, others sweet; but both of them on their own, separately, would be useless. Let us thank God for all this; He does not allow this in vain, but for the good of our souls. In a feeling of gratitude, let us thank and glorify Him, let us courageously fight (with disasters), remembering that they are temporary and turning our thoughts to the future, so that we can easily endure both the present and be rewarded with future blessings, by 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. 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