使徒行傳講道集 第 43 章

'And after the uproar had ceased, Paul called unto him the disciples, and embraced them, and departed to go into Macedonia.'

There was need of much comfort after that tumult.

This then he does; and in order to comfort the disciples, he comes into Macedonia, then into Greece.

And that he comforted them exceedingly, hear:

'And when he had gone over those parts, and had given them much exhortation, he came into Greece.'

'And there abode three months. And when a plot was laid against him by the Jews, as he was about to set sail for Syria, he determined to return through Macedonia.'

'And there accompanied him as far as Asia, Sopater of Beroea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.'

'These going before tarried for us at Troas.'

Again he is persecuted by the Jews, and comes into Macedonia.

But how does he call Timothy a Thessalonian? He does not say this;

rather, he says, 'These went before' unto Troas, preparing the way for him.

'And we sailed away from Philippi after the days of unleavened bread, and came unto them at Troas in five days; where we abode seven days.'

For indeed it seems to me that he was zealous to keep the feasts in the great cities.

He sails from Philippi, where the things concerning the prison had taken place.

This was the third time that he returned into Macedonia, and he bears much testimony to the Philippians;

'And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, being ready to depart on the morrow;'

'and he prolonged his speech until midnight.'

See how all things were secondary to the preaching.

It was then Pentecost, and it was the Lord's Day;

and yet he prolongs the teaching even until midnight;

so eager was he for the salvation of the disciples, that not even in the night was he silent, but then all the more he discoursed, seeing that there was quiet.

See how he discoursed much, and even at the very time of supper.

But the devil disturbed the feast—though he did not prevail—by plunging the hearer into sleep and casting him down.

And how this came about, he explained by adding:

'And there were many lights in the upper chamber, where we were gathered together.'

'And there sat in the window a certain young man named Eutychus, being borne down by deep sleep; and as Paul was long preaching, he sank down with sleep, and fell down from the third loft, and was taken up dead.'

'And Paul went down, and fell on him, and embracing him said:'

'for his life is in him.'

'And when he was gone up, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.'

'And they brought the young man alive, and were not a little comforted.'

But consider for me the assembly, how compact it was;

'For the disciples being gathered together,' he says;

'For he was sitting in the window,' he says, 'and at an untimely hour of the night.'

So great was the longing to hear.

Let us be ashamed, who do not this even in the daytime.

'But it was Paul who was discoursing then,' one says.

What do you say? Even now Paul discourses; or rather, neither then was it Paul nor now, but Christ, and no one listens.

There is no window now, no hunger, no sleep to trouble us, and yet we do not hear;

there is no straitness of place, nor any other such thing.

And the marvel is this, that although he was a young man, he was not slothful; and though borne down by sleep, he did not withdraw, nor did he fear the danger of being cast down.

But if, having nodded off, he fell down, do not marvel;

for it was not from slothfulness that he nodded, but from the necessity of nature.

But consider for me, how they burned with such eagerness, that they were even in the third loft;

'for his life is in him.'

He did not say, 'He shall rise again, for I will raise him up';

See the freedom from pride, and the consoling manner.

'And having gone up,' he says, 'and having broken bread and eaten.'

This interrupted the discourse, yet did not harm it.

Do you see the frugality of the supper? 'And having eaten,' he says, 'and talked a long while even till break of day, so he departed.'

Do you see how they passed the whole night? Such were their tables, that the hearers went away sober again, and fit for hearing.

In what do we differ from dogs? Do you see how great the difference is? 'And they brought the young man alive, and were not a little comforted.'

They were exceedingly comforted, both because they received him alive, and because a sign had been wrought.

'And we went before to the ship, and set sail unto Assos, there intending to take in Paul;'

'for so had he appointed, intending himself to go by land.'

'And when he met with us at Assos, we took him in, and came to Mitylene.'

In many places Paul separates himself from the disciples.

For behold again: he himself goes on foot, while they put out to sea in the ship — assigning the lighter task to them, but choosing for himself the more laborious.

assigning the lighter task to them, but choosing for himself the more toilsome.

He went on foot, at once managing many things and at the same time teaching them not to be parted from him.

'And having sailed thence on the following day, we arrived over against Chios.'

'And on the next day we put in at Samos, and having remained at Trogyllium, on the day following we came to Miletus.'

See how, since Paul was pressing on, they put out to sea and do not linger, but pass by the islands.

For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia.

For he was hastening, if it were possible for him, to be at Jerusalem on the day of Pentecost.

What was this haste? Not on account of the feast, but because of the multitude.

At the same time by this he also drew the Jews to himself, as one honouring the feasts.

And wishing to win over his enemies, he was at the same time eager to sow the word among them.

See then what great gain came about, when all were present.

In another way too, lest the affairs concerning Ephesus should be neglected because of this, he made provision otherwise.

But let us look at what has been said from the beginning.

'And having embraced the disciples,' it says, 'he departed to go into Macedonia; and when he had exhorted them with much discourse, he came into Greece.'

And by this again he restored them, giving them sufficient consolation.

See how everywhere he accomplishes everything through words, not through signs.

'And being about,' it says, 'to set sail for Syria.'

Continually it shows him to us pressing on toward Syria.

And the reason was the Church and Jerusalem.

Such was his longing to set right the affairs there also.

And yet Troas is not a great city.

Do they spend seven days there? Perhaps it was great in respect of the faithful.

'And having spent seven days,' on the day following he consumed the night in teaching —

so hard to part from them was he, and they from him.

'And when we were gathered together,' it says, 'to break bread.'

At the very time when he was showing that he was hungry (and it was not untimely), the discourse, once begun, was prolonged;

so that they had not come together primarily for teaching, but they assembled to break bread, and when discourse arose, he prolonged the teaching.

See how all shared in Paul's table.

It seems to me that he discoursed even while seated at the table, teaching us to regard all the rest as secondary.

Picture to me that house, where there were lamps, where a crowd was, where Paul, being in the midst, discoursed, where many crowded even at the windows both to hear that trumpet and to behold that gracious countenance;

what were the disciples likely to be, and how great the pleasure they reaped? And for what reason did he discourse at night? Because he was about to depart, and would see them no more thereafter;

yet this he does not tell them, inasmuch as they were the weaker, but to the others he told it.

And at the same time the sign that took place made them ever remember that evening.

Great was the pleasure of the hearers, since even when interrupted it was rather intensified;

so that the fall came about for the sake of the teacher.

And besides, that man who died for this reason — that he might hear Paul — was destined to reprove all the slothful.

'And for what reason,' one asks, 'does he recount each detail — where they went, and where they departed, and where he tarried, and past which regions he sailed?' In order to show, for the present, that he was sailing rather leisurely, and this in a human manner, and coasting along.

'For he had determined,' it says, 'to sail past Ephesus, that he might not have to spend time in Asia.'

For he could not, once he had come there, sail past, since he would not wish to grieve those who begged him to remain.

Either, then, this is what is to be said, and also that he was in earnest haste.

'For he was hastening,' it says, 'if it were possible for him, to keep the day of Pentecost at Jerusalem.'

So that for this reason too it was not possible to remain.

See how he too was moved in a human manner, both desiring and hastening, and yet often not succeeding.

And these things happen for this reason: that we should not suppose that he was above human nature.

For those holy and great men shared indeed in the same nature as we, but not in the same resolve;

wherefore also they drew to themselves much grace.

See then how many things they managed even of themselves.

'That we may give no offence to those who wish it;'

and again, 'That our ministry be not blamed.'

Behold both an irreproachable life and great condescension.

This is called 'good management' (economy): to be at the summit both of the height of virtue and of the condescension of humility.

And hear how he who surpassed the injunctions of Christ was again the most humble of all.

'I became all things to all men,' he says, 'that I might win all.'

The same man cast himself even into dangers, as he says elsewhere:

'In much endurance, in afflictions, in necessities, in distresses, in stripes, in imprisonments.'

And great was his longing, that which he had for Christ.

For if this be lacking, all is superfluous — both the things of good management, and of the irreproachable life, and of the perilous course.

'Who is weak,' he says, 'and I am not weak? Who is offended, and I do not burn?' (3)

These words, I beseech you, let us too imitate, and let us cast ourselves into dangers for the sake of our brethren.

Whether it be fire, whether it be sword, cast yourself in, beloved, that you may deliver your member;

you are a disciple of Christ, who laid down His life for the brethren;

a fellow-disciple of Paul, who chose to suffer countless terrible things for the sake of his enemies, for the sake of those who warred against him;

be filled with zeal, imitate Moses.

He saw a man being wronged and defended him; he despised royal luxury, and for the sake of the oppressed became a fugitive, a wanderer, bereft of kinsfolk and home;

he spent so long a time in a foreign land, and did not blame himself nor say:

'I chose to defend those who were wronged, and God overlooked it, and not only did He not restore me to my former honour, but I even spend forty years in a foreign land;'

'for I did not receive my wages.'

But none of these things did he say, nor even think.

Even if you suffer some evil while doing good, even for a long time, do not be scandalized nor troubled;

God will most assuredly repay you the recompense.

The longer the requital is delayed, the more the interest mounts up.

Let us therefore have a compassionate soul; let us have a mind that knows how to grieve together with others;

let there be nothing cruel in us, nothing inhuman.

Even if you can contribute nothing, weep, groan, be pained over what is happening;

not even these things will be in vain for you.

If we ought justly to grieve with those chastised by God, how much more with those who suffer unjustly at the hands of men.

'I did not go out,' he says, 'to lament Aenan the house that is near her;'

they shall receive anguish in return for what they built up for mockery.

This is what Ezekiel charges them with, that they did not grieve together.

What do you say, O prophet? God chastises, and am I to grieve with those being chastised? Yes;

for this is what the very One who chastises wills;

for neither does He Himself take pleasure in chastising, but rather He too is grieved.

Since then not even He who chastises rejoices, neither then should you rejoice.

'But if they are justly chastised,' one says, 'one need not grieve.'

And yet for this very reason one ought to grieve, because they have shown themselves worthy of chastisement.

Tell me now: when you see your son being cauterized or cut, do you not feel pain? It is quite evident that you do, and you do not say to yourself:

'What is this? The cutting aims at health, the cauterizing is for his deliverance;'

but nonetheless, when you hear him crying aloud, unable to bear the pains, you feel pain, and the hope of health is not sufficient to remove the turmoil of nature.

So too in these cases: even though they are chastised unto health, let us nevertheless show toward them a brotherly disposition and a fatherly affection.

The punishments of God are cuttings and cauterizings;

but for this reason we ought to weep, that they fell sick, that they had need of such healing.

If someone suffers these things for the sake of crowns, then do not grieve—as Paul did, as Peter did;

but when one pays the penalty by way of punishment, then weep, then groan.

Such were the prophets.

Wherefore one of them also said:

'Alas, O Lord, wilt Thou blot out the remnant of Israel?' We see murderers, defiled men, often being chastised, and we are stung and grieved.

Let us not be philosophers beyond measure;

let us become merciful, that we may obtain mercy;

there is nothing equal to this good;

nothing so displays in us the character of humanity as to show mercy, as to be loving toward mankind.

For this reason also the laws commit the whole matter to the executioners, compelling the judge only as far as the sentence to exact punishment, but they brought those others in for the actual deed.

Thus, even if it be done justly, to chastise is not the mark of a philosophic soul, but this requires someone else;

since even God chastises not through Himself, but through the angels.

Are the angels then executioners? God forbid;

I do not say this, but they are punitive powers.

When Sodom was overthrown, all was done through them;

when the things in Egypt occurred, through them.

'For a sending,' it says, 'by evil angels.'

When, however, it is necessary to save, He does this through Himself;

thus He sent the Son for the salvation of the race.

'Then,' He says, 'I will say to the angels:'

'Gather up those who work iniquity, and cast them into the furnace.'

But concerning the righteous it is not so, but, 'He that receiveth you receiveth Me.'

'Bind him hand and foot, and cast him into the outer darkness.'

See there the servants ministering;

but when it is necessary to do good, He Himself does the good, He Himself calls:

'Come, ye blessed of My Father, inherit the kingdom prepared for you.'

When it is necessary to converse with Abraham, He Himself comes;

when it is necessary to go down to Sodom, He sends the servants, just as a judge who rouses up those who are to inflict punishment.

'Well done, good and faithful servant; thou wast faithful over a few things, I will set thee over many.'

And this one He Himself blesses;

but that wicked one, not He Himself, but the servants bind.

let us not rejoice over those being chastised, but rather grieve;

let us mourn for these, let us weep for these, that for this too we may receive a reward.

But as it is, many rejoice unjustly even over those who suffer misfortune.

But let us not act thus; rather let us display all compassion;

that we ourselves may be deemed worthy of the loving-kindness that comes from God, by the grace and loving-kindness of His Only-begotten, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto the ages of ages.