Беседа 51

“Then the scribes and Pharisees of Jerusalem come to Jesus and say: Why are your disciples,” etc. (Matthew 15:1) Exposition 15:1–20. The Jewish priests were guilty of introducing new regulations and preferring them to the commandments of God. – Why did Christ’s disciples eat with unwashed hands? – The Pharisees taught, under the guise of piety, to despise the commandments of the law. – Christ rejects regulations about food and – covertly – all other ritual regulations. – Christ does not condemn the law. – A person is desecrated by impurity of heart. – One must approach prayer with clean lips and a heart free from anger. – One should not pray against enemies. - The one who offends only harms himself. 1. Then – when is this? After He performed countless signs, after He healed the sick by touching the hem of His robe. This is why the evangelist means the time to show the extreme, insurmountable malice of the scribes and Pharisees. But what do the words mean: “Jerusalem scribes and Pharisees”? The scribes and Pharisees were scattered throughout all the tribes, and divided into twelve parts; but those of them who lived in the main city were much more evil than the others, since they enjoyed more honor and were more arrogant. Look how they are caught by their very question. They do not say: why do your disciples transgress the law of Moses, but why do they violate the “tradition of the elders”? From this it is clear that the priests introduced a lot of new things, although Moses, under pain of great punishment and with many threats, forbade them to add anything to the law or take away from it, saying: “Do not add to what I command you, and do not subtract from it” (Deut. 4:2). And yet, they introduced new regulations, which included that one should not eat with unwashed hands, that bowls and cauldrons must be washed and that one must wash oneself. While the Jewish people should have abandoned the previous regulations, they imposed even more on them, fearing to lose power and wanting to be feared all the more because they themselves were legislators. From this, things came to such wickedness that their commandments were kept, but God’s were violated; and their power was so great that it was no longer considered a crime. Therefore, they were doubly guilty: both for introducing new regulations, and for the fact that, ignoring God’s commandments, all the more so they stood up for their own. Keeping silent about other regulations that are worthy only of laughter - such as the washing of jugs and cauldrons - they expose what apparently deserves attention more, wanting, as it seems to me, to bring the Lord into anger through this. That is why they also mentioned the elders, so that, in case of disrespect for them, they would have a pretext to accuse the Lord. But first we must consider why the disciples ate with unwashed hands? So why did they do this? They did this not with intention, but because they despised what was unnecessary and cared about doing what was necessary. They did not consider it a law to wash or remain unwashed, but they acted one way or another as it happened. And could they care about this when they did not even care about the very food necessary for them? And while they often accidentally had to eat with unwashed hands - as, for example, when they took food in the desert, or when they picked ears of corn - those who always neglect the great and worry a lot about the superfluous blame them for this. What about Christ? He neither condemned nor defended the behavior of the disciples, but he himself responded to the accusation of the Pharisees with an accusation, calming their insolence and showing that he who sins in great deeds should not so carefully notice minor offenses in others. You should be accused, He says, but you yourself accuse others. Note that when He wants to cancel any decree, He does it in the form of a rebuke; That's what I did now. He does not immediately turn to the offense committed, and does not say that it does not mean anything - otherwise He would increase their insolence; but first he defeats their insolence, making it seem like a much more important crime, and laying it on their head. He does not say that those who violate the decree do well, so as not to give them an opportunity to accuse Himself; but also does not condemn the actions of the disciples, so as not to confirm the ruling. He also does not accuse the elders as lawbreaking and vicious people (otherwise the Pharisees would have turned away from Him as a scolder and insulter); but, having abandoned all this, he chooses another path and, apparently condemning those who approached Him, meanwhile touches those who made the decisions themselves. He does not mention the elders at all, but in his denunciation directed against some, he also deposes others, and shows that they sin doubly, not submitting to God and pleasing people. He seems to be saying this: the habit of obeying the elders is what ruined you. True, He does not say this, but he makes the same thing clear in the following answer: “Why do you also transgress the commandment of God for the sake of your tradition? For God commanded: honor your father and mother; and: He who curses his father or mother shall die by death. But you say: if someone says to his father or mother: “This is a gift [to God] that you would use from me,” he may not honor his father or his mother; Thus you have made void the commandment of God by your tradition” (Matthew 15:3–6). 2. The Lord did not say: for the tradition of the elders, but - “by your tradition”; He also did not say: the elders speak, but “you say,” thereby softening His speech. The scribes and Pharisees wanted to show that His disciples were breaking the law; Christ, on the contrary, shows that they themselves do this, and the disciples are not subject to blame. The decree of man is not law (that is why He calls it tradition), and especially the decree of lawless people. But since the tradition commanding one to wash one’s hands was not contrary to the law, Christ brings another that is contrary to the law, namely the following: the Pharisees taught young men, under the guise of piety, to despise their fathers. How? If one of the parents said to their son: give me this sheep that you have, or a calf, or something else, then they were answered: what you want to use from me, I give as a gift to God, and you cannot receive it. From here came a double evil: they did not bring it to God, and parents, under the pretext of offering it to God, were deprived of the gift; and insulted parents under the pretext of duty to God, and God - under the pretext of duty to parents. However, the Lord does not directly indicate this, but first reads the law to them, in which he shows that God strictly demands respect for parents. “Honor,” He says, “your father and mother,” and you will live long on earth. And again: “Whoever curses his father or mother, let him die.” But, keeping silent about the reward that belongs to those who honor their parents, Christ mentions only what needs to be feared, that is, the punishment that threatens those who do not honor their parents, wanting to frighten them, as well as to encourage those who are well-intentioned, thus pointing to the real culprits worthy of death. If, He says, those who are disrespectful in words are punished, then much more will you be punished, who are disrespectful in deeds, and not only those who do so themselves, but also those who teach others to do the same. How can you, for whom it would not be fitting to live, blame the disciples? What is surprising if you insult Me, hitherto unknown to you, so much when you are so impudent before the Father? So Christ says and shows everywhere that their insane arrogance comes from disrespect for the Father. Some explain this expression differently: “a gift [to God] is what you would use from me,” namely: I am not obliged to honor you, and this is my gift to you if I begin to honor you. 16 But Christ did not mention such an insult here. Evangelist Mark expresses this more clearly, saying: “corban, that is, a gift [to God] that which you would use from me” (Mark 7:11), which does not mean either a gift or a favor, but actually expresses an offering. So, having shown that those who despise the law of God should not blame those who violate the tradition of the elders, He shows the same thing from the words of the prophet. According to strict reproof, He extends His speech further, as He always does, presenting the Scriptures as proof, and thereby showing His agreement with God. What does the prophet say? “This people draws near to Me with their lips, and with their lips they honor Me, but their heart is far from Me, and their reverence for Me is the study of the commandments of men” (Isaiah 29:13). Do you see how the prophecy is completely in agreement with the words of Jesus Christ and how it even previously proclaimed the wickedness of the Jews? What Christ condemned now, Isaiah spoke about earlier, i.e., that the Jews despise the commandments of God. “With his tongue,” he says, “he honors Me,” and they make great efforts about their decrees: “they teach doctrines, the commandments of men” (cf. Matt. 15:9). Therefore, it is right that the disciples do not observe these regulations. So, having dealt a mortal blow to the Jews and strengthened the reproof both by deed, and by his own judgment, and by the words of the prophet, the Lord stops speaking to them, since they could no longer correct themselves, but turns His speech to the people in order to teach them a lofty, great and full of wisdom teaching. Taking this opportunity, He adds more, and completely rejects the regulations regarding food. But notice when it is? When he cleansed the leper, when he broke the Sabbath rest, when he showed himself to be the king of earth and sea, when he established the law, when he forgave sins, when he raised the dead, when he presented many proofs of his divinity: then he begins to talk about food. 3. All Judaism consists in traditions about such objects. And if you reject these traditions, then you will reject all of him. Thus Christ shows that circumcision must also be destroyed. However, He Himself does not suggest that this rite be abandoned in preference to others, because the commandment to circumcise all is older than the others and was more respected, but through His disciples He affirms the law for its abolition. Circumcision was so important that the disciples, having already wanted to abolish it for a long time, did so after preliminary consideration. But look how the Lord introduces the law: “And having called the people,” says the evangelist, “he said to them: Hear and understand” (Matthew 15:10)! He does not simply announce this law to them, but through respect and condescension he disposes the people to accept His words (as the evangelist showed in the word: “having called”). Further, He takes advantage of the favorable times: He begins to pronounce the law after He has denounced the Pharisees, won a victory over them and condemned them with the words of the prophet, therefore, when the people could more conveniently accept His words; and, moreover, He not only calls them, but also arouses their attention. “Understand,” He says, “that is, ponder, pay attention. The law that I now intend to give you is worthy of this. If the Pharisees untimely violated the law to preserve their traditions, and you listened to them, then much more should you listen to Me, who in due course teaches you the highest wisdom. However, He did not say that pickiness in food means nothing, and that Moses prescribed it in vain, or out of condescension; but speaks in the form of exhortation and advice, borrowing evidence from the very property of the thing. “It is not what goes into the mouth,” He says, “that defiles a person, but what comes out of the mouth” (Matthew 15:11). Based on nature itself, He pronounces and establishes the law. Hearing this, the Pharisees did not say anything contrary. They didn’t say: what are you saying? While God himself has given so many commands regarding the observance of distinction in food, do You give such a law? But since Christ completely silenced them, not only by denouncing them, but also by bringing their deceit to the surface, revealing their secret deeds and innermost thoughts, they silently withdrew. But look how the Lord nowhere dares to rebel openly against food; That’s why he didn’t say food, but: “It is not what goes into the mouth that defiles a person,” which could also be attributed to the lack of washing of hands. Although He spoke about food, one might think that He also spoke about washing one’s hands. Pickiness in food was so strictly observed that even after the resurrection Peter said: “No, Lord, I have never eaten anything common or unclean” (Acts 10:14). Although he said this both for the sake of others, and in order to have himself an excuse against his accusers, and at the same time to show that no matter how much He argued, he was not successful, nevertheless he shows how much they thought about this subject. That is why Christ himself initially did not speak directly about food, but used the expression: “what goes into the mouth”; and after, when, apparently, he spoke about this more clearly, he again secretly concluded His speech, saying: “But eating with unwashed hands does not defile a person” (Matthew 15:20), so that those who heard would think that He began with this, and had been discussing this until now. That’s why he didn’t say directly: food does not defile a person; - but he spoke as if he were talking about washing his hands, so that the Pharisees could not say anything contrary. Hearing such speeches, the Pharisees were “tempted,” it is said, but not the people. “His disciples came,” says the evangelist, “and said to Him: Do you know that when the Pharisees heard this word, they were offended” (Matthew 15:12)? - although the Lord did not speak to them. What about Christ? He did not lead them out of the temptation, but rebuked them, saying: “Every plant that My Father in Heaven has not planted will be uprooted” (Matthew 15:13). He knew when he should ignore temptations and when he should not. So, in another case, He says: “So that we do not tempt them, go to the sea and throw a hook (Matthew 17:27); and here: “Leave them alone: ​​they are blind leaders of the blind; and if a blind man leads a blind man, both will fall into a pit” (Matthew 15:14). The disciples said this not so much because they cared about the Pharisees, but because they themselves were somewhat embarrassed. But since they did not dare to say this on their own behalf, they wanted to find out about others through the story. And that they themselves were really tempted is clear from the fact that the zealous and always warning others Peter comes up and says to Jesus: “Explain this parable to us” (Matthew 15:15); revealing his spiritual confusion, but not daring to openly say: I am tempted, he asks for an explanation in order to get rid of this embarrassment, for which he was reproached. What does Christ say? “Every plant that My Father in Heaven has not planted will be uprooted.” Those infected with the teachings of the Manichaeans say that this is said about the law; but what is said above stops their mouths. If the Lord said this about the law, then how does He defend it above and defend it, saying: “Why do you also transgress the commandment of God for the sake of your tradition?” What does the prophet's words lead to? No, He is talking about the Pharisees and their traditions. If God said: “Honor your father and mother,” then how is it that what God said is not God’s planting? 4. In the same way, it is clear from what follows that the words spoken are spoken about the Pharisees and their traditions, because the Lord added: “blind leaders of the blind.” If He spoke these words about the law, He would say: the blind is the leader of the blind; but He does not say so, but says: “blind leaders of the blind,” thereby deflecting the censure from the law and turning it on themselves. Then, separating the people from them, as already close to falling into the pit through their leadership, he says: “And if the blind lead the blind, then both will fall into the pit.” It is a great evil to be blind; but with blindness, not having a leader and holding the position of leader is a double and even triple crime. If you are blind and do not have a leader, then it is much more harmful to undertake to lead another. What about Peter? He does not say: why and why did you say this; but asks, as if what was said was not clear; does not say: why do you affirm something contrary to the law, because he fears that Christ will not consider him to be offended; but it seems to say that what was said is not clear. And that he actually asked not because of uncertainty, but because he was tempted, this is obvious from the fact that there was nothing unclear in the words of the Lord. Therefore, Christ reproaches him, saying: “Do you really not yet understand” (Matthew 15:16)? The people, perhaps, did not yet understand His words, but the disciples were tempted by them. That is why at first they wanted to find out about this, asking as if for the Pharisees; when they heard the grave threat uttered by him: “Every plant that my Heavenly Father has not planted will be uprooted,” and: “blind leaders of the blind,” they fell silent. But Peter, zealous in all cases, does not remain silent, but says: “Explain this parable to us.” What does Christ answer? He answers with great reproach: “Do you really not understand yet? Don’t you understand yet? Thus He spoke and reproached them in order to destroy prejudice, and not content with this, He added also: “That everything that goes into the mouth passes into the belly and is spewed out? and what comes from the mouth - comes from the heart - this defiles a person, for from the heart come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy - this defiles a person; but eating with unwashed hands does not defile a person” (Matthew 15:17–20). Do you see how much He rebukes them? Then he confirms what was said by the general law of nature, in order to correct them. Saying: “it passes into the belly and is cast out,” He gives an answer, adapting to the disgust of the Jews. He says that food does not remain in the belly, but comes out, whereas even if it remained, it would not defile a person; but they could not yet contain it. That is why the legislator allows one to remain without washing while the food is inside, but does not allow it when it comes out. He commands one to bathe and be clean in the evening, calculating the time of digestion and ejection of food. But the uncleanness of the heart, He says, abides within and defiles a person not only when it remains there, but also when it comes out from there. First, He calculates the evil thoughts characteristic of the Jews, and no longer borrows evidence from the nature of things, but from the fact that some of them are generated in the womb, and others in the heart, some remain in man, and others do not remain. What enters a person from the outside again comes out of him; but what originates within him defiles him upon his descent, and then even more. He used such proof because the disciples, as I have already said, were not yet able to listen to this with due wisdom. Mark (Mark 7:19) says that the Lord indicated with these words that food is cleansed of impurity. But He did not show and did not say that eating such and such food would not defile a person, because the scribes would not even listen if He began to say this openly. That’s why He added: “But eating with unwashed hands does not defile a person.” So let us know what defiles a person, let us know it - and let us avoid it! We see that many in the church strictly observe the custom of coming in clean clothes and with washed hands; but they do not care at all about presenting themselves to God with a pure soul. In saying this, I do not forbid washing your hands or face, but I want them to be washed as they should be - not only with water, but instead of water they should be whitened with virtues. Uncleanness of lips consists of: slander, blasphemy, swearing, angry words, swearing, laughter, ridicule. Therefore, if you realize that you did not say anything like that and did not defile yourself with such uncleanness, then come boldly. If you have allowed yourself to be desecrated by these impurities a thousand times, then why are you laboring in vain to wash your tongue with water, having desecrated it with harmful and harmful impurity? 5. Tell me: would you dare to pray if you had your hands dirty in dung or mud? No way. Meanwhile, this would not cause you any harm, otherwise desecration is harmful. So, why are you cautious in matters of indifference, but careless in what is forbidden? What, you say, or shouldn’t you pray? It should, you just need to be clean and not defiled. But what, you say, if I first desecrated myself? Cleanse yourself. How? Cry, moan, give alms; apologize to the offended person, and through this make peace with him; cleanse your tongue so that you no longer irritate God. If someone held your feet with muddy hands, begging for forgiveness, you would not only not listen to him, but would also push him away with your foot. How can you dare to approach God in such impurity? The tongue of those praying is the hand with which we embrace the knees of God. So, do not defile it, lest the Lord say to you: “And when you multiply your prayers, I do not hear.” And it also says: “Death and life are in the power of the tongue,” and again: “By your words you will be justified, and by your words you will be condemned” (Isa. 1:15, 18:22; Matt. 12:37 ) So, keep your tongue more than the apple of your eye! The tongue is the royal horse. If you put a bridle on him and teach him to walk upright, then the king will sit on him calmly; If you let him run and gallop without a bridle, then the devil and demons will ride on him. After communicating with your wife, although this is not a crime, you do not dare to pray; and after curses and insults that lead to Gehenna, before you have completely cleansed yourself, you raise your hands to God: how are you not afraid, tell me? Or don’t you know what Paul said: “Let marriage be honorable in all and the bed undefiled” (Heb. 13:4)? If you, having risen from your immaculate bed, do not dare to begin prayer, then how, lying on the bed of the devil, do you call on the terrible and terrible name of God? Truly to defile oneself with insults and curses means to lie on the bed of the devil. Anger, like an evil adulterer, copulates with us with strong lust, pours destructive seeds into us and gives rise to devilish enmity, and does everything contrary to marriage. Marriage produces the fact that two are one flesh, but anger separates those united and divides and dissects the soul itself. So, in order for you to boldly approach God, do not allow anger when it wants to enter your soul and copulate with it, but drive it away like a mad dog. Paul gave the same command when he said: “Lifting up clean hands without anger or doubting” (1 Tim. 2:8). So, do not defile your tongue! Otherwise, how will he pray for you when he does not have boldness? Decorate it with meekness and humility, make it worthy of the God you call upon, fill it with blessings and much alms - you can do alms with words. “The word is better,” it is said, “than giving” (Sir. 18:16), and also: “answer him (the beggar) kindly, with meekness” (Sir. 5:8). Decorate the rest of the time with the proclamation of divine laws: “Let all your conversation be in the law of the Most High” (Sir. 10:20). Having decorated ourselves in this way, let us approach the King and fall on our knees not only with our bodies, but also with our minds. Let’s think about who we are approaching and why, what do we want to receive? Let us approach God, Whom, contemplating, the seraphim turn away their faces, not having the strength to endure the radiance, from whose face the earth trembles; let us approach God, Who lives in the unapproachable light; and let us proceed so that He will deliver us from Gehenna, forgive us our sins, free us from unbearable punishments and give us heaven and its blessings. 6. So, let us fall to Him both in body and in mind, so that He Himself can raise us up as we lie down; Let us converse with Him with meekness and all humility. But which of the people, you say, is so unhappy and pitiful that he is not meek even during prayer? He who curses while praying is filled with anger and cries out against his enemies. If you want to blame, then blame yourself. If you want to sharpen your tongue, sharpen it against your sins; talk not about what harm another has done to you, but what harm you have done to yourself; this is the greatest evil. Another cannot offend you if you do not offend yourself. So, if you want to rebel against those who offend you, then rebel first against yourself - no one is stopping you from doing this; and if you rebel against another, you will be greatly offended. And to be honest, what kind of offense can you imagine? Is it the one that someone insulted, robbed you of and put you in danger? But this does not mean being offended; on the contrary, if we are attentive, then such insults will bring us even the greatest benefit. Here the offended is the one who committed such evil, and not the one who suffered it. And this is the main reason for all the evils, that we do not even know who receives when, and who inflicts offense. If we knew this well, we would never be offended or complain about another in our prayers, knowing that the other cannot harm us. Not to be deprived, but to deprive someone of property is evil. And therefore, if you have stolen something, then condemn yourself; If your property has been stolen, pray for the thief, because he has brought you very great benefit. Even if his intention was not that; but you yourself will gain the greatest benefit if you generously endure the insult. He is punished by both divine and human laws, and you, the offended one, are crowned and glorified. If someone suffering from a fever stole a vessel with water from someone and quenched his dangerous thirst with it, we would call the one who stole the vessel offended, not the one from whom the vessel was stolen, because through this he would increase the fever and worsen his illness. Think this way about both the covetous and the lover of money: and he, after all, in the heat of covetousness, which is stronger than the fever itself, by stealing further intensifies his flame. Also, if someone in a rage, having stolen a sword from someone, stabbed himself with it, who would then suffer harm: the one from whom the sword was stolen, or the one who stole it? Obviously the one who kidnapped. This is how we should judge theft of property. Truly, wealth for a money lover is the same as a sword for a madman, and even much more harmful. A madman, having taken a sword and inflicted a mortal blow on himself, is freed from madness and does not receive another blow; and the lover of money receives countless, cruel wounds every day. He is not freed from his madness, but increases it even more; and the more wounds he receives, the more opportunity he gives to reveal himself to others, the cruelest. Thinking about this, let us avoid such a sword, let us avoid madness - and, although it is late, we will learn abstinence. Truly, this virtue should no less be called chastity, as well as the one that everyone calls by this name. There there is a struggle with one fierce flesh, but here it is necessary to overcome many and various lusts. There is no crazier man who cringes for wealth. When overcome, he imagines himself as a ruler; being a slave, he considers himself a master; having tied himself in knots, he rejoices; intensifying the ferocity of the beast, he has fun; being in captivity, he triumphs and gallops; and seeing the dog enraged and attacking his soul, instead of tying him up and exhausting him with hunger, he provides him with abundant food so that he attacks him even more and is even more terrible. So, imagining all this, let’s break the bonds, kill the beast, put away this disease, let’s put away this madness, so that we can enjoy peace and perfect health and, having reached with great joy a quiet refuge, receive eternal blessings, which we may be worthy of through the grace and love of our Lord Jesus Christ, to whom be glory and dominion now and forever. Amen. The meaning of the interpretation is this: if I bring you a gift, then it depends only on my will, it is a matter of my mercy, because I could dedicate this very gift to God. You might be interested in: