Беседа 58

“While they were in Galilee, Jesus said to them: The Son of Man will be delivered into the hands of men, and they will kill Him, and on the third day will rise again. And they were very sad." (Matthew 17:22–23) Exposition 17:22–18:6. The meaning of Christ's death and resurrection was incomprehensible to the disciples. – What is the didrachm that was asked of Christ? – Christ is the true Son of God and the ruler of the universe. – The passion of vanity was not alien to the students. – By the example of a youth, Christ teaches humility and simple-heartedness. – The greatness of reward and punishment for those who despise humble people. – Arrogance makes a person crazy. – Noble birth does not give any real advantage. – Wealth deprives you of nobility and freedom. – Honors do not benefit the body and harm the soul. 1. So that the students do not say: why are we staying here for so long? “Christ again tells them about suffering, and hearing about this, they did not even want to see Jerusalem. Look how the apostles, even after Peter had already been reprimanded, after Moses and Elijah, talking about suffering, called this work glory, after the Father gave a voice from above, and there were so many miracles, and the resurrection was already at the door (because Christ said that He would not remain long in the arms of death, but on the third day he would rise), - still they could not bear the words of Christ, but were saddened, and were very sad. This happened because they did not yet understand the power of Christ’s words, as Mark and Luke show. One says: “They did not understand these words, but were afraid to ask Him” (Mark 9:32); and the other: The Word “was hidden from them, so that they did not comprehend it, but were afraid to ask Him about this word” (Luke 9:45). But if they did not understand, then how could they be sad? It cannot be said that they did not understand anything; on the contrary, they knew that He would die, because they constantly heard about it. But that such a death could ever happen to Him, and that it should soon be destroyed and produce countless benefits, they did not yet clearly understand this; They didn’t even know what kind of resurrection this was. That is why they grieved, because they loved the Teacher very much. “When they came to Capernaum, the collectors of didrachms came to Peter and said: Will your Teacher give didrachms” (Matthew 17:24)? What kind of didrachms are these? When God killed the firstborn of Egypt, he took the tribe of the Levites instead. But since the number of Levites was less than the number of the firstborn of the Jews, He commanded that a shekel be contributed for those who were not included in the number. From that time on, it became customary to pay such a fee for first-born children. And since Christ was the firstborn, and Peter seemed to be the first of the disciples, the tax collectors approached him. They, it seems to me, collected taxes from every city; That’s why they came to his fatherland, which was considered Capernaum. They did not dare to approach Christ himself, but came to Peter; however, the latter was approached not with a violent demand, but modestly. They did not urgently demand, but only asked: “Will your teacher give didrachms?” They did not yet have a proper opinion about Him, but they considered Him to be a simple man; however, they gave Him some respect and honor for the previous signs. What does Peter answer them? "He says yes"! Peter told the tax collectors that Christ would give the didrachm; but he did not announce this to Christ himself, perhaps ashamed to talk to Him about such things. Therefore, the meek and clear-eyed Jesus, warning him, says: “What do you think, Simon? From whom do the kings of the earth take duties or taxes? from your own sons, or from strangers? When Peter answered: from strangers, Christ said: “So the sons are free” (Matthew 17:25–26). So that Peter would not think that He had heard anything from them, he precedes him, revealing His thoughts on the same subject, and giving him courage, since before the latter did not dare to speak about it. The meaning of His words is this: I am free from paying duty. If the kings of the earth do not take taxes from their sons, but from strangers, then all the more should I be free from their demands, the King and Son of the King not of the earth, but of the heavenly. Do you see how He distinguished the sons from those who are not sons? If He were not the Son, then in vain he would have cited kings as an example. Exactly, they say, He is the Son, but not the true one. Therefore, not the Son. And if not the Son, and not the true Son, then not the Son of God, but a stranger. If it is a stranger, then the example of kings has no force. He speaks not just about sons, whatever they may be, but about legitimate sons, their own, participating in the kingdom with those who gave birth to them. That is why, for the sake of distinction, he contrasted the sons of strangers, so calling those who were not born from them (from kings). He calls his sons those whom the kings themselves gave birth to. But pay attention here to how He reinforces with his words the knowledge revealed to Peter. However, He does not stop there either, but through His condescension He inspires the same thing: a new experience of great wisdom! Having said this, He adds: “But so that we do not tempt them, go to the sea, throw a fishing rod, and take the first fish that comes across, and when you open its mouth, you will find a statir; take it and give it to them for Me and for yourself” (Matthew 17:27). Do you see how He does not refuse taxes and, at the same time, does not simply command that they be given? Having shown in advance that He is not subject to tax, then He gives it; The first is done so that the disciples are not tempted; the latter - so that the tax collectors would not be tempted. He gives the tax not as if he is obliged to do so, but out of condescension towards their weakness. 2. In another place, speaking about food, Christ neglects the temptation; with this He teaches us to distinguish between the times when we need to take care of those who are tempted, and when we can ignore them. And the very image of how He gives the tax reveals who He is. Why does He not order them to pay from the money they kept? In order, as I said above, in order to show in this case that He is God over everything, and that the sea is in His power. He showed this power even then, when he forbade the sea, and allowed the same Peter to walk on the waves. This same power is now shown, although in a different way, but also leads to great amazement. Indeed, it meant no little to say about the abyss that the first fish will be caught, with the required fee, and that His command, like one who casts a net into the abyss, will catch the fish with the statir. But the work of the directly divine and ineffable power is to command the sea so that it brings a gift, and to show how submissive it is to Him in everything, both when, having become agitated, it suddenly calmed down and, amid the fury of the waves, lifted up its fellow servant, and now also when it pays for Him to those demanding taxes. “Give it to them,” he says, “for Me and for yourself.” Do you see a great preference? Know also the deep wisdom of Petrov. Mark, his disciple, did not mention this important circumstance as a great honor shown to Peter by Christ, but he also wrote about his rejection, and kept silent about what could glorify Peter, perhaps because the Teacher forbade talking about him what related to his glory. “For Me and for yourself,” since Peter was the firstborn. Do you marvel at the power of Christ? Marvel at the faith of the disciple, who was so obedient in such a difficult situation. Indeed, the matter seemed too difficult for the human mind. As a reward for such and such faith, Christ joined him to Himself when paying the fee: “For Me and for yourself.” “At that time the disciples came to Jesus and said, “Who is greatest in the kingdom of heaven” (Matthew 18:1)? Something human was at work in the disciples. The evangelist also points to this, saying: “At that time,” that is, when Christ preferred Peter to everyone else. And Jacob was the firstborn, but Jesus did nothing like this to him. Ashamed to reveal the passion with which they were ill, they do not say directly: why did you give Peter preference over us? Is he bigger than us? They were ashamed to say so, but asked vaguely: “Who is greatest in the Kingdom of Heaven?” When Jesus favored the three of them, nothing of the kind was found in them. And when the honor was given to only one, they were saddened. And not only this, but also taking other circumstances into account, they were inflamed with passion. This is what Christ once said to Peter: “I will give you the keys of the Kingdom of Heaven. Blessed are you, Simon, son of Jonah" (Matthew 16:19, 17); and here he says: “Give it to them for Me and for yourself”; Moreover, the greater boldness that they repeatedly saw in Peter irritated them. If Mark does not say that they asked, but thought within themselves, then this does not in the least contradict the first: probably both of these things happened to them; Even before, they had repeatedly come to such a state, but now they expressed it in words and thought within themselves. But don’t just look at what would be worthy of reproach, but think about the fact, firstly, that even now they are not looking for anything earthly; secondly, that they later abandoned this weakness and mutually conceded primacy to each other. As for us, we cannot rise to the level of their errors; We do not ask about who is greater in the kingdom of heaven, but who is greater in the kingdom of earth, who is richer, who is stronger. What does Christ say to them? He reveals their conscience, and responds to their feelings, not just words. “Having called the child, he said: ... unless you are converted and become like children, you will not enter the Kingdom of Heaven” (Matthew 18:2–3). You try to find out who is bigger and argue about the championship. I say: whoever is not lower than everyone else is unworthy of the kingdom of heaven. And a wonderful example represents. But he doesn’t just imagine, but actually places the boy in the middle of them, shaming him with what they see before them; convinces one to be as humble and simple-hearted as a baby, who has neither envy, nor vanity, nor desire for primacy, but has the high virtue of simplicity, goodness and humility. So, you need to have not only courage and prudence, but also the virtues of humility and simplicity. When we do not have these virtues, then no matter how great our deeds, our salvation is doubtful. Even if the baby is reviled, even punished, even praised, even honored, in the first case he is not annoyed or reproached, and in the latter he is not proud. 3. Do you see how He again calls us to good natural works, showing that they can be done according to free will? By this He also eradicates the wicked teaching of the Manichaeans. Indeed, if nature is evil, then why does He draw examples of wisdom from it? As for the child who was placed before the disciples, then, in my opinion, it was a child in the full sense free from all these passions - a child alien to pride, and vanity, and envy, and quarrelsomeness, and all such passions; - a child adorned with many virtues, such as: simplicity, humility, calmness, and who is not proud of any of these virtues; and this, that is, to have qualities and, at the same time, not to be puffed up by them, is a property of high wisdom. That is why Christ brought him and placed him in the middle. But He did not limit His instruction to this, but extended it even further: “And whoever receives one such child in My name receives Me” (Matthew 18:5). Not only, He says, if you yourself are such, you will receive a great reward, but even if for My sake you honor such, then as a reward for respecting them, I assign you a kingdom. Moreover, he even expresses: “He accepts me,” he says, “so humility and simple-heartedness are dear to me!” By the name of a baby here He means people as many simple-minded, humble, rejected and despised by ordinary people. To make the speech more convincing, He further strengthens it not only with the promise of honor, but also with the threat of execution. “But whoever,” He continues, “causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were drowned in the depths of the sea” (Matthew 18:6). Just as those, He says, who honor such for My sake will receive heaven and even honor greater than the kingdom itself, so those who despise them will suffer the most severe punishment (this is meant by the word - tempt). Do not be surprised that He calls offense a temptation: many cowardly people were often tempted by the fact that they were despised and dishonored. Thus, by increasing the crime, He represents the harm resulting from it. He depicts punishment differently than rewards, explaining – namely – its severity with things known to us. Thus, when He especially wants to touch insensitive people, He gives sensual examples. Therefore, here too, wanting to show that they will be subjected to great punishment, and to expose the pride of those who despise such people, he presents sensual punishment - a millstone and drowning. In accordance with the previous one, it would be necessary to say: whoever does not accept one of these little ones does not accept Me - which is heavier than any punishment. But since this terrible punishment would have little effect on insensitive and rude people, He speaks of a millstone and drowning. He did not say that a millstone would be hung around his neck, but that it would be better to suffer such a punishment, thereby showing that another, graver evil awaits the unfortunate one; if it’s unbearable, especially this last one. Do you see what a terrible threat? Comparing it with the threat known to us, He presents it with greater clarity; and pointing out a greater burden makes one fear a greater punishment than what is sensual. Do you see how He uproots arrogance? How to cure the disease of vanity? How does one teach one not to look for primacy anywhere? How does one inspire those who aspire to primacy to look for the last place everywhere? Truly, there is nothing worse than arrogance. It deprives us of the most ordinary prudence, makes us look like fools, or, rather, makes us completely insane. If someone, being no taller than three cubits, strives to be higher than the mountains, and considers himself such; if he began to stretch out, as if he were higher than the mountain peaks, then we would not look for other evidence of his madness. So exactly, when you see an arrogant person who considers himself better than everyone else and, for dishonor, makes it a point to live with ordinary people, then don’t look for another proof of his madness. Such a person is much more worthy of ridicule than those who are naturally stupid, because he himself voluntarily brought this disease upon himself. And not only because he is worthy of pity, but also because he falls into the abyss of evil without feeling it. In fact, can he ever properly acknowledge his sins? Can he feel his crimes? The devil, having taken him as an indecent slave and captive, drags him wherever he wants, torturing him in every possible way and subjecting him to countless insults; finally, he drives such people to such madness that, following his suggestions, they begin to be proud before their children and wives, even before their ancestors - or, on the contrary, to be proud of the celebrity of these latter. And what could be crazier than that when they are proud of completely opposite things: some are proud of the fact that they had poor fathers, grandfathers and great-grandfathers, and others of the fact that they had glorious and famous ancestors? So, how can we humble the pride of both? One should be told: rise further than your grandfathers and great-grandfathers: perhaps you will find many cooks, drovers, and taverns among them; and those who are proud of themselves, looking at the baseness of their ancestors, should say the opposite: you, too, look at your ancestors who lived earlier: you will find many, much more famous than you. 4. That this is the order of nature, this I will prove to you from the Scriptures. Solomon was the son of a king, and a famous king; but the father of this latter was from among the poor and ignorant people; His maternal grandfather was the same, otherwise he would not have married his daughter to a simple warrior. But if you ascend higher, then after these poor ancestors you will again see the most famous royal family. The same can be observed regarding Saul and many others. So, let's not be proud of our ancestors. Tell me, really, what is a genus? Nothing more than one empty name. And you will know this on the last day. But since it has not yet arrived, we will try to convince you, using the circumstances known to us now, that celebrity birth does not provide any advantage. When war, famine or some other disaster comes, then the insignificance of all the imaginary advantages of noble birth is clearly revealed. Whether illness or pestilence occurs, she does not know the difference between rich and poor, between glorious and inglorious, between noble and low; This is exactly how death and other upheavals are: they befall everyone equally and, what is most wonderful, especially the rich. The more carelessly the latter behave in such circumstances, the easier they die. Even fear has a stronger effect on the rich. Trembling more than others before the bosses, they fear the people to the same extent, and even much more strongly, since often the houses of the rich become victims of both the fury of the mob and the displeasure of the bosses. On the contrary, the poor remain safe from these disturbances. So, if you want to show that you are of noble origin, then, despising the nobility of your family, show the same nobility of spirit as that blessed, albeit poor, one had, who said to Herod: “You should not have your brother’s wife” (Mark 6:18); what the one who was before him, and who will be after him, had, thus denouncing Ahab: “It is not I who trouble Israel, but you and your father’s house” (1 Kings 18:18); which the prophets and all the apostles had. But such are not the souls of those devoted to wealth: like those who are under the power of countless bailiffs and executioners, they do not even dare to lift up their eyes, they do not dare to act freely for virtue. Greed for money, fame and other objects, casting a stern gaze on them, makes them his slaves and slaves. Truly, nothing deprives you of freedom as much as clinging to everyday things and addiction to everything shiny. Such a one serves not one, not two, not three, but countless masters. And if you want to count them, then let us cite as an example one famous courtier. May he possess countless wealth, may he be invested with great power, may he have a glorious homeland, noble ancestors, and may he turn everyone’s eyes on himself. Let's see, isn't this nobleman more despicable than all the slaves? Let us contrast him not simply with a slave, but with a slave belonging to a slave; after all, many servants have slaves. This slave of a slave has one master - what needs, if not free? But there is one whom he only tries to please. And let him know that his master is also subject to his control; but still he obeys only one, and if he manages his estate well, he spends his life calmly. On the contrary, he has not one, not two masters, but many, and much more demanding ones. And above all, he is worried about the thought of the king. It makes a big difference to have some humble person or king as your ruler: this latter, listening to the slander of many, shows his favor today to one, and tomorrow to another. And although he knows nothing about himself, despite this, he suspects everyone, his associates, his subordinates, his friends, and his enemies. But even he, they will say, fears his master. But is it really the same thing - to have one master and fear him, or to have many and fear them? Not only that; If anyone carefully examines the matter, he will find that he has no master over him. How and in what way? He has no one who would want to deprive him of such service and put himself in his place, and therefore has no rival. On the contrary, the nobles only care about this in order to denigrate before the king the one to whom he shows his favor and love. That is why they are all forced to flatter their superiors, equals, friends, because where envy and greed for glory reign, there is no sincere friendship. Just as people who practice the same art cannot love each other purely and sincerely, so those who have equal dignity strive for the same things in everyday things. This is why there is a strong struggle between them. So, do you see a whole series of rulers and cruel rulers? Do you want me to point out something else, even more painful, in their situation? Being lower than the other, everyone tries to rise above him; and those who are exalted try to prevent others from being equal to or surpassing them. 5. But, lo and behold! I intended to indicate the rulers; and my words captivated me to the point that I said more than I intended: I presented the masters as enemies, or - more accurately - I presented the same ones as both masters and enemies, because they are respected as masters, terrible as enemies and malicious as enemies. If someone is both master and enemy at the same time, then what can be imagined worse than this misfortune? The slave, although dependent on his master, still enjoys protection and favor from him. On the contrary, they are both commanded and fought against; They are armed against each other and are more exposed to danger than in war, because they want to hide their enmity, under the guise of friendship they nurture hostile feelings, and on the ruins of the happiness of others they often try to build their own. This is not the case among us: if someone is unhappy, then many suffer with him; and if someone is happy, then many rejoice with him, as the apostle says: “Therefore, if one member suffers, all the members suffer with it; If one member is glorified, all members rejoice with it” (1 Cor. 12:26). In offering such exhortations, on one occasion he said: “Who is our hope, or joy, or crown of praise? Are you not also” (1 Thessalonians 2:19)? In another: “For now we are alive, as you stand in the Lord” (1 Thess. 3:8). In the third: “Out of great sorrow and troubled heart I wrote to you” (2 Cor. 2:4); or: “Who is exhausted, with whom would I not be exhausted? Who is tempted, for whom would I not be enflamed” (2 Cor. 11:29)? So, why are we still spinning in whirlwinds and overwhelmed by the waves of everyday worries, and not rushing to a quiet refuge: why don’t we strive for the things themselves, leaving empty names? Glory and power, wealth and nobility and the like are only names for them, but for us the thing itself; as well as vice versa, sadness, death and dishonor, poverty and the like are only names for us, but for them the deed itself. If you wish, let us first of all give an example of glory, which is so dear and desirable to them. I'm not saying that it is short-lived and that it soon disappears. No, imagine her at a time when she is in full splendor; do not hide the outfits and embellishments of the fornicator, but expose her in all her decoration, and I will point out her ugliness. So, of course, you will point out the clothes, the multitude of lictors, the voice of the herald, the obedience of the crowd, the silence of the mob, the blows to those encountered along the way, and finally everyone’s attention. Isn’t all this, you say, brilliant? Let us consider, however, whether all this is not superfluous, and whether it is just empty vanity? In fact, the better a person becomes from this: either in the soul or in the body (after all, only a person consists of such parts)? Does this make him taller, or stronger, or healthier, or faster? Or does he acquire the sharpest and most insightful feelings? But no one will say this. Likewise, if we turn to the soul, we will find that here too no benefit is gained. What then? Is it possible that the one before whom one is so servile becomes the most moderate, the most modest, the most prudent? Not at all! Quite the opposite. What happens here is not the same as with the body. The body just gains nothing from honors for its benefit; but here, on the contrary, not only is the misfortune that the soul does not receive any benefit, but also that it becomes more evil. Because of this, she indulges in pride, vanity, madness, anger and other countless vices. But, you say, she rejoices here, rejoices, admires. But this is the height of evil, an incurable disease. In fact, whoever is comforted by this situation will not soon want to free himself from the bonds of evil; his contentment blocks the path to healing. This is the extreme misfortune that he, seeing the increase of his illnesses, not only does not grieve, but even rejoices. Joy is not always a good sign. A thief also rejoices when he steals something; and an adulterer who defiles his neighbor's marriage bed; and the covetous who steals what belongs to others; and a murderer who destroys people. So, we should not pay attention to whether a person rejoices, but to whether he rejoices over good things, and we should be afraid lest we find such joy as that of an adulterer or a thief. Why is he happy, tell me? Is it because, having gained fame, he is able to be proud of others and attract their attention to himself? But what could be more criminal than such a disposition and such crazy love. If this is not evil, then do not blame the vain, and do not shower them with countless reproaches. Stop cursing the proud and arrogant. But you find it impossible. Consequently, they also deserve countless censures, although they are surrounded by a countless retinue. This is what I intended to say about lawless nobles! And indeed, we will find many of them who, due to the abuse of their power, are incomparably more criminal than robbers, murderers, adulterers, and grave robbers. In fact, they kidnap more shamelessly than those, and kill with greater cruelty, and indulge in incomparably more shameful pleasures, and, according to the strength of their power, they destroy not the walls, but the property and countless houses of others; they, carelessly indulging in passions, suffer under the yoke of the cruelest slavery; mercilessly tormenting slaves similar to themselves, they tremble everyone who knows them better. Truly, he is only free, he is only a ruler and more powerful than kings, who is not enslaved to passions. So, knowing this, let us try to gain true freedom and move away from shameful slavery; Let us not consider anything but one virtue as bliss: neither the false splendor of power, nor enslaving wealth - and then we will enjoy peace in this life, and in the future we will receive the blessings of the grace and love of our Lord Jesus Christ, to whom be glory and power with the Father and the Holy Spirit forever and ever. Amen. 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