Беседа на слова: Приидоша–же слуги ко архиереом и фарисеом, и реша им тии: почто не приведосте Его? Отвещаша слуги: николиже тако есть глаголал человек, яко сей Человек (Ин. 7:45, 46). Св. Иоанна Златоустого, архиепископа Константинопольского

There is nothing clearer, nothing simpler than the truth, if we do not act maliciously; but when we act maliciously, then there is nothing more difficult than it. This is why the Pharisees and scribes (people considered the wisest), although they were always with Christ (in order to plot intrigues against Him), and saw miracles, and read the Scriptures, nevertheless did not receive any benefit, but, on the contrary, still suffered harm. And the servants, who could not say anything like that about themselves, were caught only by Christ’s conversation and, having gone to bind Him, returned, themselves bound by surprise. But one should be surprised not only at the prudence of them (the servants), namely at the fact that they had no need for miracles, but were captivated solely by the teaching, for they did not say: “never has a person worked miracles in this way,” but - what? - Nikolizhe said that there is a person. Yes, one should be amazed not only at their prudence, but also at their boldness, because they spoke so to those who sent them - they spoke to the Pharisees, who were at enmity against Him and armed themselves in every possible way. “The servants came,” it says, “and the Pharisee said to them, “Why didn’t you bring Him?” That they came meant much more than if they had stayed, in the latter case they would have been freed from the wrath of them (the Pharisees), and now they are becoming heralds of Christ’s wisdom and more expressively revealing their boldness. And they do not say: “We could not (bring Him) because of the people, because the people listened to Him as a Prophet”; And what? - Nikolizhe said that there is a person. They could put forward that justification, however, they reveal their true opinion. And by their opinion they showed that they were not only surprised at Him, but also condemned the Pharisees for sending them to bind Him Who should have been listened to. Meanwhile, they did not hear a long conversation, but a short one. Yes, when the mind is impartial, then there is no need for lengthy speeches: this is the truth! What about the Pharisees? Then, when it was necessary to come to tenderness, they, on the contrary, for their part, accuse the servants, saying: are you also deceived by food (John 7:47)? They also caress them and do not use harsh words (for fear that they will not separate completely), however, they show anger, although they speak condescendingly. They should have asked what He said and marveled at His words; but they do not do this, knowing that they will be caught, but on the contrary they want to convince them (the servants) with evidence that is very meaningless. Why does no one, they say, believe in the prince (John 7:48)? So, tell me, do you really blame Christ for this, and not those who did not believe? But the people, they say, who do not know the law are cursed (John 7:49). That is why you are even more worthy of accusation, because the people believed, but you did not believe. The people acted exactly as those who knew the law should have acted; How then are curses? You who do not keep the law are cursed, not they who obey the law; Moreover, one should not blame someone who is not believed because of unbelievers. This way (of accusations) is wrong. So you did not believe God, as Paul says: what if you do not believe? food unbelief their faith in God to be abolished? Let it not be (Rom. 3:3). And what better way to prove your ignorance of the law than by the fact that you do not obey it? But since they said that none of the princes believed in Him, but (only) those who did not know the law believed: then Nicodemus rightly reproaches them, saying in this way: does our law judge a man, if it does not hear from him first (John 7:51)? With these words he shows that they neither know the law nor fulfill the law. If the law commands not to kill a single person without first listening to him, and they rushed to this before they listened, then they are criminals of the law. And since they said that none of the princes believed in him, the Evangelist notes that (Nicodemus) was one of them, in order to show that the rulers also believed in Him. True, they had not yet demonstrated the proper boldness, but they were devoted to Christ. Look how carefully (Nicodemus) denounces them! He did not say: “but you want to kill Him and, without investigation, condemn the man as a deceiver”; no, that’s not what he said, but with more condescension to stop their strong impulse and reckless desire to kill. That is why he turns to the law, saying: if he does not hear from it carefully and understands what he is doing (John 7:51). Therefore, you need to not only listen, but also (listen) carefully. For this is what the words mean: and he understands what he is doing, that is, what he (the accused) wants, and why, and for what, whether it is to overthrow the social order, and (whether he is plotting something) as an enemy. So, since they said with doubt that none of the princes believed in Him, they did not answer him either harshly or condescendingly. In fact, what, tell me, is the consistency in the fact that to his words: “our law judges no one,” they answer: food and you are from Galilee (John 7:52)? While they should have proved that they did not send foolishly to take Him, or that there was no need to allow Him to defend himself, they object with great anger: try and see, for the prophet does not come from Galilee (John 7:52). What about Christ? Since they repeatedly mentioned Galileo and the Prophet, He, in order to save everyone from such an incorrect assumption and show that He is not one of the Prophets, but the Lord of the world, says: I am the light of the world: He who walks in Me must not walk in darkness, that is, he will not remain in error. Here He attracts and encourages Nicodemus, since he showed great boldness, and praises the servants who did the same (for the fact that He called shows that He wanted them to hear). At the same time, He also shows that they (the Jews) build forges in secret, in darkness and error, but will not overcome the light; and Nicodemus remembers the words that he said to him before: everyone who does evil hates the light, and does not come to the light, lest his deeds be exposed (John 3:20). Since they (the Pharisees) said that none of the princes believed in Him, He says: those who do evil do not come to the light, showing by this that they did not come not because of the weakness of the light, but because of the corruption of their will. You answered and decided to Him: You bear witness to Yourself. What is He? Even if I testify of Myself, My testimony is true: for I know where I came from, and I go, but you do not know where I come from (John 8:13–14). What does it mean? This means: I am from God, and God, and the Son of God. And God Himself is a reliable witness. You, of your own free will, act badly, and knowing, pretend to be ignorant, speak about everything according to human understanding, not wanting to think about anything higher than what is visible. You judge by the flesh. Just as to live according to the flesh means to live badly, so to judge according to the flesh means to judge unjustly. I don't judge anyone. And if I judge, My judgment is true (John 8:15, 16). These words mean: “you judge unfairly.” But if we judge unjustly, they might say, then why don’t you reprove us? why don't you punish? why don't you condemn? Because,” He answers, “that’s not what I came for.” This is precisely what the words mean: I judge no one. But even if I judge, My judgment is true. For if I wanted to judge, you would be among those condemned; But I say this too,” He continues, “not to judge. If I were to judge, I would justly condemn you, but now is not the time for judgment. Further, He made a hint about the future judgment, saying: for I am not alone, but I and the Father who sent Me, and at the same time indicated that it is not He alone who condemns them, but also the Father. The Lord speaks in relation to their opinion. That is, My judgment is the judgment of the Father: the Father would not judge otherwise, if he began to judge, than as I judge. And I judge no differently than the Father would judge. But why did He mention the Father? Because they did not recognize the Son as worthy of faith unless He had a testimony from the Father. In any other sense these words have no force. With people, then, a testimony is true when two testify in someone else’s case: this is the testimony of two. If someone testifies about himself, then this is no longer the testimony of two. Do you see that He said this for no other reason than to show His unanimity (with the Father) - to show that He Himself has no need for outside testimony, and that He is in no way less than the Father? In fact, look at the independence: I am the one who testifies about Me, and the Father who sent Me testifies about Me (John 8:18). He could not have said this if He were essentially less than (the Father). And testifying by His deed and saying that another testifies about Him, the Lord calls Himself reliable, showing in both cases His independence. In fact, why, having said: “I am not one, but I am and the Father who sent Me,” and also: “There is truly a testimony of two people,” adds: “I am, testifying about Me Myself?” Obviously, in order to show His independence. And beforehand He said about Himself: I am the one who testifies about Me. By this He shows His equality (with the Father), and at the same time that there is no benefit for those who say that they know God the Father, but do not know Him (the Son). And this, he says, depends on the fact that they do not want to know Him. That is why he says that without Him it is impossible to know the Father, in order, at least in this way, to attract them to the knowledge of Him. Since they, leaving Him, always tried to know the Father, He says: “You cannot know the Father without Me.” Thus, those who blaspheme the Son do not only blaspheme Him, but also (the Father) who begat Him. Let us avoid this, let us glorify the Son. If He were not of the same nature (with the Father), He would not have spoken in this way. And if He only taught (so), but in fact was another being, then it would be possible, without knowing Him, to know the Father, and vice versa, knowing Him completely, not to know the Father. For whoever knows a person does not yet know an Angel. So, you will say: but he who knows creation also knows God. No, many, or better yet, all people, know creation because they see it, and yet they do not know God. So, let us glorify the Son of God not only with this (verbal) glory, but also with the glory of deeds: for the former means nothing without the latter. “Behold,” it says, “you are called a Jew, and you rest on the law, and you boast in God. When you teach something else, don’t you teach yourself? Even if you boast in the laws, you are dishonored by transgressing the law of God (Rom. 2:17, 21, 23). See to it that we, who boast of the rightness of our faith, do not dishonor God with our lives that do not correspond to faith, and do not give rise to blasphemy against Him. The Lord wants a Christian to be a teacher, leaven, light and salt for the universe. What does light mean? - life is bright, without anything dark in itself. Light is not beneficial to oneself (as are salt and leaven), but it is beneficial to others. Therefore, it is required of us that we not only be useful to ourselves, but also to others, because salt, if it does not salt, is no longer salt. But this also shows that if we lead a virtuous life, then others will certainly live the same way: just as vice versa, until we ourselves are virtuous, we will not bring any benefit to others. Let us not have anything unreasonable, nothing vain, but such are worldly affairs, such are everyday worries. That is why the virgins are called holy fools, because they cared about empty worldly matters: they collected them here, and did not put them aside where they should have. But I am afraid that we will not suffer the same thing - I am afraid that we too will come dressed in unclean clothes to where everyone has bright and shining robes. There is nothing dirtier, nothing worse than sin, which is why the Prophet, depicting the nature of sin, cried: my wounds stink and rot (Ps. 37:6). And if you want to know the stench of sin, then imagine it after it is committed, at a time when you are freed from desire, when the fire (passion) no longer bothers you, then you will see what sin is. Imagine anger when you are in a calm state, imagine covetousness when you are alien to this passion. There is nothing more vile, nothing more disgusting than theft and covetousness. We often talk about this not because we want to disturb you, but in order to bring you great and wonderful benefit. Those who did not correct themselves after hearing it once will perhaps correct themselves after hearing it another time, and those who missed it another time will correct themselves the third time. May we all be worthy, having been freed from all evil, to have the fragrance of Christ; to Him with the Father, together with the Holy Spirit, be glory now and ever, and unto the ages of ages. Amen 109. In short. See Conversations of St. Chrysostom on the Gospel of St. John the Theologian. St. Petersburg, 1862, part II, pp. 64–77. You might be interested in: