Беседа 34

“When they persecute you in one city, flee to another. For truly I say to you, you will not have time to go around the cities of Israel before the Son of Man comes.” (Matt. 10:23) Exposition 10:23–33. Christ consoles the disciples with the promise of his speedy coming, the example of his own suffering, the hope of future blessings and the success of his preaching. – Contempt for death saves you from true death. – To confess Christ you need the help of grace. – Why, in addition to heartfelt faith, oral confession is also required. - You shouldn't be afraid of death. - One should rejoice that the body is decaying - How many bad consequences would the incorruption of bodies have. – The beauty of the soul imparts beauty to the body. – One must love and seek spiritual beauty. 1. After terrible predictions, capable of trembling and crushing the very adamantium, about the future fate of the apostles after His crucifixion, resurrection and ascension, the Savior again switches to speech of a more soothing nature in order to give these ascetics the opportunity to breathe and give them great encouragement. Namely, He does not command those who are persecuted to fight their persecutors, but to flee from them. And since this was only the beginning and foreshadowing for them, the Savior speaks to them much more condescendingly. The Lord is not talking about those persecutions that were to happen after, but about those that were to happen before His crucifixion and suffering, which He showed with the words: “You will not have time to go around the cities of Israel before the Son of Man comes.” So, so that the disciples do not say: what if we run away from the persecutors somewhere, and they find us there and persecute us again, the Savior, destroying such fear, says: you will not have time to get around Palestine before I will immediately come to you. Look again, as in this case, He does not destroy disasters, but is only a helper in times of danger. He did not say: I will deliver you and stop the persecution; but what? - “You will not have time to go around the cities of Israel before the Son of Man comes.” And truly, just to see Him was enough to console them. So, see how He does not provide grace for everything and everywhere, but commands them to add something from Himself. If, He says, you are afraid, then run; to which He indicated with the words: “run” and “do not be afraid.” And yet, He does not command them to flee before they begin to persecute them; likewise, he does not assign them a large place, but only commands them to go around the cities of Israel. After this, He again prepares them for another kind of wisdom. First He freed them from worry about food, then from fear of dangers; and now frees you from the fear of reproach. He freed them from worrying about food when he said: “The worker is worthy of food” (Matt. 10:10) and revealed that many would receive them; freed me from the fear of dangers when he said: “Do not worry how or what to say” (Matthew 10:19), and: “He who endures to the end will be saved” (Matthew 10:22). But since the apostles, in addition, had to be subjected to the bad opinion of others about themselves, which for many seems to be the gravest evil, then look how Christ consoles them here too: He gives them consolation that nothing could compare with, namely, he points to his own example - to what they said about Himself. Just as earlier, having said: “You will be hated by all,” He added: “For My name’s sake” (Matthew 10:22), so it is here, and he also adds another consolation. Which one? “The student,” he says, “is not above the teacher, and the servant is not above his master: it is enough for the student that he should be like his teacher, and for the servant that he should be like his master. If the master of the house was called Beelzebub, how much more of his household? So do not be afraid of them” (Matthew 10:24–26). See how He reveals about Himself that He is the Ruler of the universe, God and Creator. What then? “A student is not higher than a teacher, and a servant is not higher than his master.” As long as someone is a student or a slave, he does not have equal honor with the teacher and with the master. Do not point out to me rare examples of the opposite kind, but accept what is said in relation to how it usually happens. Further, in order to show his special closeness to his disciples, He does not say: “how much more” is the servant, but: “his household.” So in another place He said: “I no longer call you slaves; you are My friends” (John 15:15, 14). And he did not just say: if the Lord of the house was reviled and slandered, but he also indicates the very image of the reproach, saying that He was called Beelzebub. Following this, he gives another, no less consolation. Of course, that consolation was the greatest, but since the apostles were not yet ready for philosophy, and they needed such consolation that could especially strengthen them, He adds that too. What does He say? “There is nothing hidden that will not be revealed, and nothing secret that will not be known” (Matthew 10:26). Although the image of speech apparently expresses the most general position, however, it is not said about all cases in general, but only about data. The Savior’s speech has the following meaning: it is enough for your consolation that I, your Teacher and Lord, am subject to the same reproach as you. If, hearing this, you still do not cease to be embarrassed, then keep in mind that after a little time you will get rid of shameful criticism. And what are you grieving about? Is it about being called deceivers and flatterers? But wait a little, and everyone will call you the saviors and benefactors of the universe. Time reveals everything hidden; it will expose the slander of your enemies and reveal your virtue. If you actually turn out to be saviors and benefactors, and show every virtue, then people will not listen to their words, but will look at the truth of deeds. Then they themselves will turn out to be slanderers, liars and villains, and you will shine brighter than the sun - because time will subsequently reveal and announce who you are, sound louder than a trumpet, and make everyone witnesses of your virtue. So, my words that I now speak should not make you despondent, but should inspire you with the hope of future blessings; It is impossible for your affairs to remain unknown. 2. After the Savior freed the apostles from all anxiety, fear and care and placed them above reproach, He finally speaks at the right time about the boldness that they should have had in preaching the doctrine. “What I tell you in the dark,” he says, “speak in the light; and whatever you hear in your ear, preach on the housetops” (Matthew 10:27). Of course, there was no darkness when Christ said this, and He did not speak into the disciples’ ears; here only an enhanced turn of phrase is used. Since He talked with them alone and in a small corner of Palestine, He said “in the darkness” and “in the ear,” wanting to contrast the image of a real conversation with the boldness in preaching that He had to grant them. Preach not to one, not to two or three cities, but to the whole universe, He says, and, passing through the earth, the sea, inhabited and uninhabited places, with an open head and with all courage, speak everything to kings and peoples, philosophers and rhetoricians. That’s why He said: “on the housetops and in the light,” that is, without any timidity and with all freedom. But why didn’t He just say: “preach on the housetops”, and: “speak in the light”, but also added: “what I say to you in the dark”, and: “what do you hear in your ears”? To encourage them in spirit. Just as in another place He said: “He who believes in Me, the works that I do, he will also do, and greater works than these will he do” (John 14:12), so here he added these words in order to show that He will do everything through them, and will do more than what He Himself did. I, He says, laid the foundation and the beginning, and through you I want to accomplish much more. Saying this, He not only gives them a command, but also predicts the future with complete confidence in the truth of His words, and shows that they will overcome everything, and again secretly eradicates the fear of slander in them. Just as this sermon, now inconspicuous, will spread everywhere, so the bad opinion of the Jews will soon disappear. Then, having encouraged and exalted them, He again predicts dangers, inspiring their spirit and lifting them above all else. What does He say? “Do not be afraid of those who kill the body, but are not able to kill the soul” (Matthew 10:28). Do you see how He puts them above all else? Not only above worries, slander, dangers and slander, but convinces them to despise that which is most terrible - death itself, and not just death, but violent death. He did not say that you would be put to death, but with His characteristic greatness He revealed everything, saying: “Do not be afraid of those who kill the body but are not able to kill the soul; but fear Him more who is able to destroy both soul and body in hell” (Matthew 10:28), which He always does, using the opposite in speech. What is He really saying? Are you afraid of death and therefore do not dare to preach? But that’s why you yourself are preaching because you are afraid of death. This will save you from true death. Although they will kill you, they will not destroy what is best in you, even if they tried in every possible way. That is why He did not say: “the souls” of those who do not kill, but: “those who are not able to kill.” Even though they would like to do it, they will not be able to. So, if you are afraid of torment, then be afraid of much more terrible torment. Do you see that He again does not promise them deliverance from death, but by allowing them to die, He grants greater benefit than if He had not allowed them to suffer in this way? And truly, making one despise death is much more important than freeing one from death. So, He does not plunge them into danger, but raises them above danger, in brief words he affirms in them the doctrine of the immortality of the soul, in two or three words he inculcates the saving doctrine and consoles them with other reasoning. And so that when they are killed and slaughtered, they do not think that they endure everything because they are abandoned by God, he again begins to talk about God’s providence, saying: “Are not two small birds sold for an assar? And not one of them will fall to the ground without the will of your Father” (Matthew 10:29). “Even the hairs of your head are all numbered” (Matthew 10:30). What, he says, is more insignificant than them? However, they cannot be caught without the knowledge of God. He does not say that they fall through the assistance of God (this is unworthy of God); but only that nothing happens that He does not know. If He knows everything that happens, and loves you more than your father - loves you so much that your hair is numbered by Him, then you should not be afraid. However, he said this not because God was counting the hairs, but to show the perfection of God’s knowledge and great care for them. So, if God knows everything that is happening, and can save you, and wants to, then no matter how much you suffer, do not think that you are suffering because God has abandoned you. He does not want to save you from troubles, but he wants to make you despise troubles, because this is what real deliverance from troubles consists of. So - “do not be afraid: you are better than many small birds” (Matthew 10:31). Do you see that then fear was already taking possession of them? He knew secret thoughts. That’s why I added: “don’t be afraid” of them. Even if they overcome, they will only overcome the worst, that is, the body, which even if they did not kill, nature will still destroy. 3. Thus, they have no power over the body either, but it depends on nature. And if you are afraid of this, then you should tremble, you should fear much more - the One who can destroy both soul and body in Gehenna. Although He does not say directly that there is the One who can destroy soul and body, from the above he has already shown that He is the Judge. But now the opposite happens to us: We do not fear the One who can destroy the soul, that is, punish us, but we tremble at those who kill the body; God can destroy both soul and body, but people not only cannot destroy souls, but also bodies; although they subject the body to countless executions, through this they only make it more glorious. Do you see how He makes feats look easy? Death greatly shook their souls, overwhelming them with fear especially because it was not yet surmountable, and those who should have despised it had not yet been granted the grace of the Holy Spirit. So, having dispelled the fear and fear that shook their souls, with the following words he again instills courage in them: namely, with fear he drives out fear from them, and not only with fear, but also with the hope of great rewards, moreover, threatening with great power, He encourages them from everywhere to a fearless confession of the truth, thus continuing the speech: “Whoever confesses Me before men, him will I also confess before My Heavenly Father; But whoever denies Me before men, I will also deny him before My Father who is in heaven” (Matthew 10:32–33). So he motivates not only with rewards, but also with executions, and ends his speech with a threat. And look how accurate it is! He did not say: “Me,” but “about Me,” showing that the one who confesses does not confess by his own power, but by being helped from above by grace. About the one who is rejected, he did not say: “about Me,” but: “from Me,” since he is rejected because he is alien to grace. Why, you say, should we blame him if he is rejected only because he is deprived of grace? Because the reason for this deprivation lies in who is deprived. Why is He not content with heartfelt faith alone, but also requires oral confession? In order to encourage us to boldness, to greater love and zeal, and to elevate us, which is why he speaks to everyone in general, and does not mean here only the disciples; He tries not only to make them courageous, but also to make their disciples courageous. Whoever knows this will not only teach others with boldness, but also endure everything easily and willingly. This attracted many who believed this word to the apostles; and those who rejected in torment will undergo greater languor, and those who confessed in a blessed state will receive greater reward. When a righteous man aggravates his gains over time, and a sinner, in deferring punishment, thinks to find benefit for himself, then He offers an equivalent, or even incomparably greater, reward. You have gained more for yourself, He says, because you were the first to confess Me here, and I, He says, will enrich you more when I give you more, and unspeakably more, since I “confess” you there. Do you see that both rewards and punishments are prepared there? Why are you worrying and worrying? Why are you looking for reward here, when you can only be saved by hope? Therefore, if you do something good and do not receive reward here for it, do not be embarrassed; in the next century a greater reward awaits you for this. If you do something bad and remain without punishment, don’t be lazy. Punishment will befall you there unless you change and become better. And when you don’t believe this, then infer the future from the present. If confessors are so glorious even during their exploits, then think, what will they be like during the distribution of crowns? If even their enemies glorify them here, will not the most beloved of all fathers exalt and glorify you? Then both rewards for good deeds and punishments for evil will be given; therefore those who reject both here and there will suffer. Here - by the fact that they will live with an evil conscience, since if they have not yet died, they will certainly die; and there they will be subjected to final punishment. Others, on the contrary, will benefit both here and there; here - conquering death, becoming more glorious than the living, and there - enjoying unspeakable blessings. God is ready not only to punish, but also to do good, and is incomparably more ready to do good than to punish. But why does he mention reward once and punishment twice? Of course, because those who listen are better taught by the fear of punishment. That is why, having said, “Fear Him who is able to destroy both soul and body in hell” (Matthew 10:28), he also added: “I will also deny him” (Matthew 10:33). For this purpose, Paul often reminds us of Gehenna. 4. So, having offered the listener all kinds of incentives (He opened the heavens before them, set up that terrible judgment seat, showed the spectacle of angels and, through them, preaching about crowns, since this greatly contributes to the success of piety), - finally, so that their fearfulness would not be an obstacle to the preaching of piety, He commands them to be ready for slaughter, so that they know that those who remain in error will suffer punishment for the most slander against them. So, let us not be afraid of death, although the time of death has not come: we will be resurrected to a much better life. But, you say, will the body decay? That is why we should especially rejoice that death decays, and the mortal perishes, and not the essence of the body. When you see an image being poured out, you do not say that its substance is lost, but that it receives a better image. Think the same way about your body, and don’t cry. Then it would be necessary to cry when it remained forever in torment. But you will say: this could have happened without the bodies decaying, so that they would remain intact. What benefit would this bring to the living or the dead? How long will you be tied to the body? How long will you, nailing yourself to the ground, cling to the shadow? What good would that do? Or is it better that no harm occurs? If the bodies had not decayed, then, firstly, pride would have taken possession of many - the greatest evil of all evils. If even now, when the body is subject to corruption and filled with worms, many wanted to be revered as gods, then what would not happen when the body remained incorruptible? Secondly, they would not believe that the body was taken from the earth. If even now, despite the fact that the very end clearly testifies, some doubt this, then why would they not think if they did not see this end? Thirdly, then they would love bodies excessively, and most people would become even more carnal and rude. If even now, when the bodies have completely decayed, some embrace coffins and shrines, then what would they not do then, when they could preserve their very image intact? Fourthly, they would not be very committed to the future. Fifthly, those who claim that the world is eternal would be even more confirmed in this thought, and would not recognize God as the Creator of the world. Sixthly, we would not be sure of the dignity of the soul, nor of how closely the soul is connected with the body. Seventhly, many who had lost their relatives, leaving the cities, would begin to live in tombs and, like madmen, would constantly begin to talk with their dead. If even now people, since they are not able to hold the body itself (and it is impossible, because it smolders and disappears against their will), when taking portraits, stick to the boards, then what absurdities would they not invent then? It seems to me that then many would have erected churches in honor of their beloved bodies, and those who practice sorcery would try to convince them that through them demons give answers, especially since even now those who have the audacity to engage in calling the dead (necromancy) do many absurdities (even despite the fact that the body turns to dust and ashes). What countless types of idolatry would not have arisen from here? So, God, taking away everything that could serve as a reason for such absurdities and teaching us to renounce everything earthly, strikes bodies with corruption before our eyes. Thus, a lover of bodily beauty, madly addicted to a beautiful maiden, if he does not want to recognize the ugliness of a bodily being with his mind, he will see it with his own eyes. There were many girls equally blooming in beauty, or even incomparably more beautiful than his beloved, who after their death, one or two days later, were the stench, pus and rottenness of worms. Think about what kind of beauty you love, and what kind of beauty you are seduced by? But if bodies were subject to decay, it would be impossible to know this well; just as demons flock to tombs, so many of those embraced by the passion of love, constantly sitting at the tombs, would make their souls the abode of demons, and from cruel passion they would soon die. And now, in addition to everything else, it alleviates mental grief and the fact that the inability to see the image of a beloved object contributes to oblivion of passion itself. 5. If the bodies did not decay, then there would not even be coffins, and you would see cities, instead of statues, full of the dead, because everyone would then want to see their dead person next to them. From here a great disorder would arise: none of the common people would care about their souls, they would not accept the doctrine of immortality. Many other even worse absurdities would have happened, which are even indecent to talk about. This is why the body immediately decays, so that you can see the beauty of the soul in nakedness. In fact, if she gives such beauty and such liveliness to the body, then how beautiful should she be in herself? If she supports such an ugly and disgusting body, then all the more can she support herself. Beauty is not in the body, but the beauty of the body depends on the formation and color that the soul imprints on its being. So, love the soul that imparts such beauty to the body. But what am I talking about death? I will prove to you with my life itself that everything beautiful depends on the soul. If the soul rejoices, then it scatters roses on its cheeks; if he is sad, then, taking away all the beauty from the body, he clothes everything in black clothes. And if you are constantly in a joyful state, then the body is in a painless state; if it is in sadness, then the body becomes weaker and more powerless than the web. If he gets angry, he gives the body a disgusting and ugly appearance; if he shows a clear gaze, then he gives a pleasant appearance to the body. If she is overwhelmed by envy, then her body becomes pale and languid. If it is filled with love, then it imparts a special beauty to the body. In this way, many wives, without being attractive in appearance, receive special pleasantness from the soul; on the contrary, others, shining with external beauty, spoil it all by not having spiritual attractiveness. Imagine how a white face blushes and how pleasant the variety of color produces when the blush of modesty spreads over it. That is why, in whom the soul is shameless, his very appearance is more disgusting than the appearance of any beast; on the contrary, a bashful soul makes the very appearance meek and amiable. Truly, there is nothing more beautiful and kind than a kind soul. The love of bodily beauty is mixed with grief; on the contrary, love for spiritual beauty is combined with pure, undisturbed pleasure. So, why do you, passing the king, marvel at the herald? Why, leaving the sage himself, do you look with amazement at his interpreter? If you see an attractive external gaze, try to recognize the internal one; and, if the latter is ugly, despise the external one. If you see an ugly woman in a beautiful mask, of course you will not be captivated by her; on the contrary, you will not want the plausible and beautiful one to cover herself with a mask, but you will want the mask to be removed so that you can see her in her natural beauty. Do the same in relation to the soul: try to recognize it in advance. The body covers it like a mask, and as it is, it always remains so; and the soul, even if it was ugly, can soon become beautiful; even if she had an ugly, fierce, stern eye, it can become beautiful, pretty, clear, affectionate, attractive. We will seek this beauty, this beauty of face, so that God, having desired our beauty, will grant us eternal blessings through the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: