Беседа 42

“Either judge the tree to be good and its fruit to be good; or recognize the tree as bad and its fruit as bad, for a tree is known by its fruit.” (Matt. 12:33) Explanation 12:33–37. The purpose of rebuking the Pharisees. – Why does Christ call them brood of vipers? – What is expressed in words, whether good or bad, is only an excess of the internal. - Everyone will be judged by their own words. - The one who offends is more unhappy than the one who is offended; examples confirm this. – One should not make public the sins of others, even obvious ones. – You must examine your own conscience. - Time and place for such a test. – Carelessness and laziness are the reason for the inaccessibility of virtues. 1. Again, in a different way, the Lord shames the Pharisees, not content with the previous denunciations. And he does this not with the intention of freeing Himself from accusation - for this the previous evidence was sufficient - but in order to correct those who oppose Him. What He said has the following meaning: none of you accused those who were healed of not being healed, and did not say that freeing them from a demon is an evil thing. In fact, although they were extremely shameless, they could not say it. And therefore, without condemning the deeds, they slandered the one who created them. But Christ shows that such an accusation is inconsistent either with the general meaning or with the state of affairs itself. And this is already a sign of extreme shamelessness - not only to act maliciously, but also to weave something that is incongruous even with general concepts. And see how the Savior eliminates every objection with His words. He did not say: Agree that the tree is good because the fruit is good; but, in order to stop their mouths with greater force and show His compliance and their shamelessness, he says: if you want to reproach My deeds, so be it; If only there were no inconsistencies and contradictions in your accusations. Thus, their shamelessness in a completely obvious matter could be revealed more clearly, and He could tell them: in vain you are cunning when your words contain a contradiction. Indeed, a tree is judged by its fruit, not the fruit by the tree, but you are doing the opposite. It is true that fruit will be born from the tree; but you need to recognize a tree by its fruit. Therefore, you should either prove that My deeds are bad when you want to accuse Me, or, since you praise My deeds, then at the same time free Me, the one who commits them, from your accusations. And you are doing the opposite. Finding nothing reprehensible in My works, which represent the fruit, you condemn the tree - you call Me mad. This is the height of madness. A good tree cannot bear bad fruit, nor vice versa, as the Savior said before and confirmed now. Consequently, the accusations of the Pharisees contained a contradiction and were completely inconsistent with reality. Further, since the Savior does not speak about Himself, but about the Holy Spirit, He pronounces His accusations with greater severity: “You brood of vipers! how can you speak good when you are evil” (Matthew 12:34)? These words contain both the accusation of the Pharisees and the proof of the above. Here you are, says the Savior, being bad trees, and you cannot bear good fruit. Therefore, I am not surprised that you utter such words; Coming from an evil family, you were brought up poorly and have adopted evil thoughts. And notice with what caution, preventing any trickery of opponents, He expresses His accusations. He did not say: how can you speak good, being brood of vipers, because one has no relationship with the other, but says: “how can you speak good, being evil”? And he called them creatures of echidnas because they boasted about their ancestors. So, in order to show that there is no benefit for them, He cuts them off from their kinship with Abraham and gives them other ancestors who have the same character as they, and thus deprives them of the nobility in which they were proud. “Out of the abundance of the heart,” He says, “the mouth speaks.” Here again He allows us to see His deity, knowing our innermost thoughts, and also shows that the Pharisees will be punished not only for deeds, but also for evil thoughts; It also shows that He, as God, knows these thoughts. However, it is possible for people to know them. It is natural for words to pour out through the mouth when the inside is filled with evil. Therefore, when you hear a person uttering bad words, do not think that there is only as much evil in him as is shown in the words, but conclude that its source is much more abundant, because what is expressed externally is only an excess of the internal. Do you see what a strong blow Christ deals to the Pharisees? If their words are so full of evil, and come from the spirit of the devil, then think what the root and source of these words should be. It usually happens that the tongue, held back by shame, does not yet pour out all the bad things in words; on the contrary, the heart, not having any people to witness its movements, fearlessly generates in itself any evil it wants, because it does not think much about God. Words are offered to the ears of all and weighed by all, but the heart is hidden in the shadows, and therefore less evil is on the tongue, more in the heart. But when too much of it has already accumulated inside, then with great desire what was previously hidden comes out. And just as those suffering from vomiting first try to hold back the phlegm that is exploding from them, and then, when they are no longer able to control themselves, they throw out uncleanness in large quantities, so those filled with evil thoughts finally pour them out in slanderous condemnation of their neighbor. “A good man,” says the Savior, “out of a good treasure brings forth good things, and an evil man brings forth evil things out of an evil treasure” (Matthew 12:35). 2. Do not think, says the Savior, that this will only happen to evil people; on the contrary, the same thing happens to the good. And they have more virtue hidden inside than what appears outwardly in words. Through this, the Lord showed that just as the Pharisees should be considered more evil than what they seemed to be in their words, so on the contrary, He was more good than what was revealed from His speeches. And by the word “treasure” He means multitude. Then He again brings great fear to them. Do not think, He says, that everything will be limited to this - that slander will only be subject to the condemnation of people. No; all those who speak evil will suffer even more extreme punishment at the last judgment. He did not say “you” here, partly in order to convey instructions to all people, partly in order not to utter too cruel and upsetting words. “I tell you that for every idle word that people speak, they will give an answer on the day of judgment” (Matthew 12:36). An idle word is a word inconsistent with the deed, false, breathing slander, and also, according to some, an empty word, for example: inciting indecent laughter, shameful, shameless, indecent. “For by your words you will be justified, and by your words you will be condemned” (Matthew 12:37). Do you see how harmless the trial is? How meek are the demands for an answer? Not according to the words of another, but according to your own words, the Judge will pronounce the sentence. What could be fairer than this? It is in your power to speak and not to speak. Therefore, it is not those who are slandered who need to fear and tremble, but those who slander them, because those who are not slandered will have to justify themselves in the fact that bad rumors were spread about them, but those who slander them will give an answer in that they spoke ill of others. All the trouble will fall on them. So, those who suffer from evil rumors have nothing to worry about, because they will not be required to answer that others have spoken evil about them, but those who have spoken evil need to fear and tremble, because they will be brought to justice for their evil tongue. Truly, this is the devil’s network, this is a sin that does not bring any pleasure, but only harm. Truly, an evil pagan hoards an evil treasure in his soul. If the one who is possessed by bad mucus himself suffers the most from them and falls into illness, then even more so the one who accumulates within himself anger, which is bitterer than any bile, will suffer the most severe harm and cause himself a severe illness. If the words he spews cause so much grief to others, then they will cause even greater grief to the soul that gave birth to them. He who intends evil first of all kills himself, just as a fan of fire often burns itself out, and he who strikes a diamond causes harm to himself, and he who steps on sharp nails inflicts a bloody wound on himself. Such is the one who knows how to generously accept and endure insults: he is like a diamond, sharp nails and fire, and those who thought to offend him turn out to be more insignificant than dirt! So, it’s not bad when they offend you; otherwise it’s bad when you offend others, or when you don’t know how to bear insults. How much David was offended! How much Saul offended him! But who came out stronger and happier? And who turned out to be more unfortunate and more worthy of pity? Isn't it the one who offended? Let's take a closer look at this. Saul promised, if David killed a foreigner, to take David into his kinship, to give his daughter to him with great willingness. David killed a foreigner; what about Saul? He broke his word, and not only did not marry him (to his eldest daughter), but also tried to kill him. Who deserves the greatest honor? Saul was tormented by melancholy and was pressed by an evil spirit; and David gained glory through his victory and the favor of God, and shone brighter than the sun. Saul, hearing the songs of the women, was consumed with envy; and David, enduring everything in silence, attracted and tied everyone to himself. And then, when he had Saul in his hands and spared him, who was then happy and who was unhappy? Who was weaker and who was stronger? Was it not David who appeared the strongest when he, having the opportunity to rightfully take revenge on his enemy, did not want to? Without a doubt. Saul had an armed army; and David had for his helper and helper righteousness, which is stronger than a thousand troops. Therefore, even after so many unrighteous intentions he had suffered, he did not want to kill Saul, although he had the right to do so. He knew from previous experiences that it is not causing harm to others, but enduring evil that makes people the strongest. This happens with bodies and with trees. But did Jacob not endure insults, did he not suffer evil from Laban? But who turned out to be stronger: Laban, who already had it in his hands, and, however, did not dare to touch it, being overwhelmed by fear and trembling, or Jacob, who, having neither weapons nor many warriors, was more terrible to him than a thousand kings? 3. But in order to present to you another, even stronger proof of the above, I will again turn the word to David - from the opposite side. He was strong when he endured insults; but as soon as he himself, later on, offended another, he immediately became weak. He offended Uriah, and immediately the order changed: weakness passed to the offender, and strength to the offended, who, being already dead, devastated the house of David. David, remaining alive and being king, could do nothing to protect himself from him; and Uriah, a simple warrior and also killed, put everything upside down in the king’s house. Do you want me to present to you in the clearest form the truth I propose, from the other side? Let's look at those people who rightfully avenge themselves. That those who offend their neighbors fight against their own souls and turn out to be lower and more contemptible than everyone else, everyone sees this. But who, you ask, avenged himself rightfully, and thereby kindled a lot of evil and brought upon himself a lot of troubles and sorrows? Look at the commander David. He was the culprit of a cruel war and suffered a thousand evils, none of which would have happened to him if he had been able to reason and act according to the rules of true wisdom. So, let us run away from this sin and will not offend our neighbors either with words or deeds. The Lord did not say: if you reproach your neighbor in front of the people and drag him before the judgment seat, you will be guilty; but simply - if you speak badly, even in private, then you will bring upon yourself the greatest condemnation. Even if what you are telling about your neighbor were true, if you were absolutely sure of it, then you would be punished. God will not judge you for what someone else did, but for what you said. “You will be condemned by your words.” Do you not hear that the Pharisee also spoke the truth (about the publican): he expressed what was known to everyone, and declared what was not a secret, and, however, was subjected to cruel condemnation? If obvious sins should not be made public, then even more so unknown and unproven ones. The sinner has a Judge over him. So, do not anticipate the honor that belongs to the Only Begotten, to whom the throne of judgment is destined. But do you want to be a judge? There is such a court that is provided to you, and can bring great benefit without subjecting you to the slightest condemnation. Plant reason in your conscience as a judge, and place all your iniquities before its judgment seat, examine all the sins of your soul, demand from it with all severity a detailed account and tell it: why did you dare to do this and that? And if she evades and examines the affairs of others, tell her: I am not judging you for the sins of others, it is not for them that you must answer - what does it matter to you that so-and-so is bad? Why did you sin in this and that? Answer; Don’t point at others, look at your own deeds, not at other people’s. Thus, introduce her to this feat as often as possible. Then, when she has nothing left to say and she begins to hide from the court, hurt her, strike her like an arrogant and adulterous slave. Every day open this judgment seat for her, present to her a river of fire, a poisonous worm and other torments; do not allow her to continue her relationship with the devil and do not accept such shameless excuses from her: he comes to me, he arranges feats for me, he tempts me! But tell her: if you don’t want it yourself, all this will be in vain. And if she says: but I am intertwined with the body, clothed with flesh, I live in the world, I am a stranger on earth, - tell her: all this is one hypocritical pretext and empty excuses! So this saint was clothed with flesh, and this one lived in the world and came on earth, and yet they led a glorious life; and you yourself, when you do good, do it while covered in flesh. Even if it hurts her to hear this, don’t stop punishing her: don’t be afraid, she won’t die from your blows; on the contrary, you will still save her from death. And if she said: so-and-so irritated me, you answer her: you don’t have to be irritated, because you often restrained yourself from anger. Also, if she said: the beauty of such and such a woman inflamed me, imagine to her: but you could restrain yourself. Give her examples of those who have conquered lust; point to the example of the first wife, who, although she said: “The serpent deceived me” (Gen. 3:13), did not get rid of the accusation. 4. When you perform such a test of conscience, at this time do not allow anyone near you, let no one disturb you; but, just as judges usually sit behind curtains when they judge cases, so you, instead of curtains, protect yourself with silence and choose a favorable time and place. Take care of this trial when, having had dinner, you get up from the table and go to bed: this is the most convenient time for you; and your place will be your bed and bedroom. The prophet also commands this, saying: “Meditate in your hearts on your beds” (Psalm 4:5). Demand from yourself a strict account for small mistakes, so that you never come close to great sins. If you do this every day, you will boldly appear before the terrible judgment seat. In this way, Paul became clean, which is why he said: “If we had judged ourselves, we would not have been judged” (1 Cor. 11:31). So righteous Job cleansed his children: if he made sacrifices for secret sins, then all the more he demanded an account for open ones. And we don’t do that, but quite the opposite. As soon as we lie down on the bed, we immediately begin to think about all kinds of everyday affairs: some introduce unclean thoughts into their souls, others think about the money pledged as collateral, about trading conditions and about various temporary worries. Having a daughter in our arms, we take care of her with all vigilance; and we allow our soul, which is much dearer than our daughter, to commit fornication and become defiled, letting into it thousands of unclean thoughts. Whether covetousness, or lust, or an addiction to beautiful bodies, or a disposition to anger, or some other unkind guest wants to enter her, we immediately open the doors, call and drag him away, and allow her to commit fornication with him without any shame or fear. What could be more rude and inhuman than this - to watch with disdain how so many adulterers violate the soul that is most dear to us, and allow it to communicate with them until they are satisfied? But this will never happen. Will they only retreat when she gives herself over to sleep? But no! And at this time they do not leave her side, because in her sleepy dreams and visions the same images float before her. And that’s why it often happens that when the day comes, the soul, intoxicated with such dreams, immediately rushes to actions consistent with them. You do not allow the slightest speck of dust to enter the apple of your eye; but you leave your soul neglected and allow it to drag along such a dirty pile of so many evils. When will we have time to throw out this litter that we accumulate within ourselves every day? When will we have time to pull out the thorns? When will we have time to sow the seeds? Do you not know that the harvest time is already approaching? And we haven’t even started plowing our field yet. What shall we say when the Master of the field comes and demands what is due? How will we answer Him? Is it because no one gave us seeds? But they are sent from above every day. Is it because no one cut the thorns? But we (ministers of the Word) will sharpen a sickle for you every day. Or that everyday needs distract you? Why didn't you crucify yourself to the world? If the one who gave away the talent entrusted to him is called an evil servant because he did not acquire another talent, then what will the one who ruined what was entrusted to him hear? If he was bound and thrown where the gnashing of teeth is, then what kind of suffering will we be subjected to - we who, having countless motives that attract us to virtue, turn away from it and indulge in laziness? Are there still not enough convictions sufficient to excite you? Don't you see how little value this life has, how unknown its continuation is? How much labor and sweat is required in the affairs of this world? Is one virtue acquired with difficulty, and vice acquired without difficulty? If there is work here and there, then why don’t you choose virtue, which brings with it great benefit? Moreover, there are also virtues that do not require any work. Indeed, what kind of work is it - not to slander, not to lie, not to swear, to forgive your neighbor who has given rise to anger? This is work and great concern - to act contrary to this. So, what kind of justification can we expect, what kind of forgiveness can we expect when we don’t even observe these easy virtues? From this it is clearly clear that other, most difficult virtues are inaccessible to us, due to our carelessness and laziness. Having thought about all this, let us flee vice and love virtue, so that we may be worthy of both present and future blessings, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. 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