Беседа 68

“Listen to another parable: there was a certain owner of a house who planted a vineyard, surrounded it with a fence, dug a winepress in it, built a tower, and, having given it to vinedressers, went away. When the time for fruit approached, he sent his servants to the vinedressers to take their fruit; the winegrowers seized his servants, beat some, killed others, and stoned others. Again he sent other servants, more than before; and they did the same to them. Finally, he sent his son to them, saying: They will be ashamed of my son. But the vinedressers, seeing their son, said to each other: This is the heir; let us go, kill him and take possession of his inheritance” (Luke 20:13, 15). “And they seized him, and brought him out of the vineyard and killed him. So, when the owner of the vineyard comes, what will he do with these vinedressers? They say to Him: These evildoers will be put to an evil death, and the vineyard will be given to other vinedressers, who will give him the fruit in their own time. Jesus said to them, “Have you never read in the Scriptures: the stone which the builders rejected has become the head of the corner?” (Matthew 21:33–42) Interpretation of the parable of the vineyard. – Christ predicts the rejection of the Jews and the acceptance of the pagans. – The Jews themselves are to blame for their destruction. – We should prefer the benefits of the future to the present. – Monastic life is more desirable than secular life. – Description of the way of life of the monks. – Comparison of the pleasures given by the theater and the monastery. - An exhortation to learn life among monks. 1. With this parable, Christ teaches many things: that God has provided for the Jews from ancient times; that they were murderous from the very beginning; that all possible measures have been taken to correct them; that even after they beat the prophets, God did not turn away from them, but still sent the Son to them; that the God of the New and Old Testaments is one and the same; that through the death of Christ a great work was accomplished; that the Jews will suffer extreme punishment for the cross of Christ and for their crimes; that the Gentiles will be called, but the Jews will be rejected. Christ offers this parable after the previous one in order to show the severity and complete unforgivability of their sin. How and with what exactly? Because the Jews, with all their care for them, allowed harlots and tax collectors to get ahead of them, and so many of them. Consider how great was God's care for them, and how exorbitant their carelessness. He himself did everything that farmers had to do: he surrounded them with a fence, planted a vineyard, and everything else, and left them a little: to take care of what they already had and to preserve what was entrusted to them. Nothing was forgotten, everything was prepared, but even with all this they did not take advantage of anything, although they received much and to a greater extent from God. So, when the Jews came out of Egypt, God gave them a law, gave them a city, built an altar and erected a church. And when he left, that is, he endured for a long time, and did not always punish immediately after the crime. By departure we mean God's great patience. “He sent his servants (that is, the prophets) ... to take his fruits” - that is, obedience proven by deeds. But in this case, too, they showed their malice: not only did they not produce fruit after such care, which revealed their inactivity, but they were even indignant at those who came. If there was nothing to give, although they were obliged to do so, then they should not have been annoyed or indignant, but begged. They not only became indignant, but also stained their hands with blood and, deserving execution themselves, put those sent to death. Therefore, God sent another and a third time, so that both their malice and the love for mankind of the Sender would be revealed. But why didn't God immediately send the Son? So that they would feel how unfairly they treated the sent slaves, and putting aside anger, they would be ashamed of His coming. There are other reasons; but for now let's move on. What do the words “maybe they will be ashamed” mean? They do not show ignorance of God, but only the intention to reveal the greatness of sin and its complete unforgivability. God knew that they would kill the Son too; and yet, he sent. By the words: “they will be ashamed of my son,” he indicates what they should have done, because they should have been ashamed. So, if in another place he says: “Will they listen” (Ezek. 2:5), then it is not out of ignorance; but lest any foolish person say that God’s very prediction involuntarily leads to disobedience, that’s why he uses this form of expression: “will they, maybe.” If they were already unappreciative of slaves, then at least they should have respected the dignity of the Son. But what did they do? While they should have come and asked for pardon for their crimes, they behave as before, even commit new atrocities, more terrible than the previous ones. Christ himself points to this, saying: “Complete the measure of your fathers” (Matthew 23:32). The prophets accused them of the same thing before, saying: “Your hands are full of blood” (Isa. 1:15), and: “bloodshed follows bloodshed” (Hos. 4:2), also: “they who build Zion with blood” (Mic. 3:10). But they did not become more prudent, although this great commandment was given to them: “Thou shalt not kill,” and through it they were ordered to abstain from many other things, and many other various incentives were used to help them fulfill this commandment. But, despite all this, they did not abandon their evil skill. But what do they say when they see the Son? "Let's go kill him." For what and for what? Could they accuse Him of anything, great or small? Is it that He honored you, and being God, became a man for you and performed countless miracles? Or that he forgave sins? Or that he called to the kingdom? Look how extremely insane they are in their wickedness, and how reckless their impulse to murder is: “Let us kill him” (Luke 20:14), they say, and “and his inheritance will be ours”! And where do they intend to kill? Outside the grapes. 2. Do you see how Christ predicts the very place where he will be killed? “And they brought him out of the vineyard and killed him” (Luke 20:15). According to Ev. Luke, Christ himself announced what they had to endure for this, and they said: “Let it not be!” , but He brought evidence. “Looking,” it is said, “at them, he said: What does this written mean: the stone that the builders rejected has become the head of the corner”? And: “Whoever falls on that stone will be broken” (Luke 20:16–18). Matthew says that the Jews themselves pronounced the sentence. But there is no contradiction in this; it was both. They pronounced this sentence on themselves, and then, understanding the meaning of the parable, they said: “Let it not be!” and He objected to them with the words of the prophet, assuring them that this would certainly come true. However, even in this case, he did not point them directly at the pagans, so as not to irritate them against Himself, but only hinted, saying: “He will give the vineyard to others” (Luke 20:16). Without a doubt, He spoke the parable so that the Jews themselves would pronounce judgment, which happened with David when he pronounced condemnation on himself, having understood Nathan’s parable. Judge by this how just the sentence is when those being punished accuse themselves. Then, in order for them to see that not only justice itself requires this, but that the grace of the Holy Spirit had already foretold this long ago, and God had so determined, Christ gives a prophecy and denounces them, saying: “Have you never read in the Scripture: the stone that the builders rejected has become the head of the corner? Is this from the Lord, and is it wonderful in our eyes?” He assures the Jews in every possible way that they, as unbelievers, will be expelled, and the pagans will be accepted. He made this clear by his treatment of the Canaanite woman, and by the selection of a donkey at the entrance to Jerusalem, and by the example of the centurion, and by many parables; this is also indicated now. Therefore, He added: “This is from the Lord, and it is marvelous in our eyes,” letting those know that the believing pagans and those who believe among the Jews themselves will be one, despite all their previous differences between themselves. Then, so that they would know that all this is not at all contrary to God’s perfection, but, on the contrary, is very consistent with it, and even wonderful and amazing for everyone (and indeed it was an unspeakable miracle), Christ added: “This is from the Lord.” He calls himself a stone, and the builders - the teachers of the Jews; the same thing is said by Ezekiel: “When he builds a wall, they cover it with mud” (Ezekiel 13:10). How was it “rejected”? When they said: “This Man is not from God” (John 9:16); “deceives the people” (John 7:12); also: “You are a Samaritan and... you have a demon” (John 8:48). Finally, so that they know that they are threatened with more than one rejection, he points to the executions themselves: everyone “whoever falls on this stone will be broken, and on whomever it falls, he will be crushed” (Matthew 21:44). Here Christ represents twofold destruction: one from stumbling and temptation - this is meant by the words: “he will fall on this stone”; and the other, when they are subjected to captivity, disasters and complete destruction, which is clearly expressed in the words: “he will be crushed.” By this He also indicated His resurrection. The prophet Isaiah says that He accuses the vineyard (i.e. e., people); Here he also condemns the leaders of the people. In Isaiah He says: “What more should I have done for My vineyard that I did not do to it” (Isaiah 5:4)? And from another prophet: “What iniquity did your fathers find in Me” (Jer. 2:5)? also: “My people! what have I done to you and how have I burdened you” (Mic. 6:3)? This is how He portrayed the ingratitude of the Jewish people, that for all His good deeds they repaid Him to those who were contrary! Here the same thing speaks with greater force. It is not He Himself who says: “What else should have been done... that I did not do”? But he imagines that they themselves pronounce the verdict, that everything was done for them, and thereby condemn themselves. Their words: “These evildoers will be put to an evil death, and the vineyard will be given to other winegrowers” ​​- this means that they are pronouncing the most severe sentence on themselves. And Stephen reproaches them for this, especially attacking them because, constantly taking advantage of God’s great providence for them, they repaid the Benefactor completely contrary; and this very thing was clear proof that it was not the punisher, but the punished themselves, who were the perpetrators of the execution sent down on them. The same is proven here, both by parable and by prophecy. Christ was not content with one parable, but brought two more prophecies: one David’s, the other His own. So what should the Jews do after hearing this? Shouldn't we worship the Lord? Should we not be surprised at God’s care for them, revealed both in ancient times and after that? If no good deed could make them better, then at least they should not have been brought to their senses through the fear of punishment? But they didn't come to their senses. What did they do after that? “And hearing,” says the evangelist, “His parables, the high priests and Pharisees understood that He was talking about them, and tried to seize Him, but they were afraid of the people, because they revered Him as a Prophet” (Matthew 21:45–46). The Jews finally understood that Christ understood them. When one day they wanted to seize Him, He passed through their midst and became invisible; another time he appeared and stopped their decisive intention to kill Him, by which they were tormented. And they, amazed at this, said: “Is this truly the Christ? Behold, He speaks openly, and they say nothing to Him” (John 7:25–26). But now, since they were held back by fear of the people, Christ is content with this, and does not perform a miracle, as before, does not pass among them, does not become invisible. He did not want to act everywhere with superhuman power so that they would believe the truth of His incarnation. But neither the people nor the words of Christ enlightened the Jews; They were not ashamed of the testimony of the prophets, nor of their own verdict, nor of the opinion of the people. So they were completely blinded by lust, vanity and attachment to the temporary! 3. And indeed, nothing brings us to a dangerous fall and drags us along rapids, nothing deprives us of future benefits more than an addiction to fleeting things; on the contrary, nothing leads us so much to the possession of present and future goods as a preference for everything future. “Seek ye,” says Christ, “first the Kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33). But even if temporary benefits were not attached, even then there would not be so much concern about acquiring them. Now, to receive future benefits means to receive present ones. But some are not convinced by this either and, like insensitive stones, chase the shadow of pleasure. Indeed, what is sweet in the blessings of real life? What's nice? I intend to talk to you more freely now. But be careful and know that the life that seems difficult and unbearable to you (I’m talking about the life of monks and those crucified to the world) is much sweeter and more desirable than the one that seems pleasant and comfortable to you. And you yourself are witnesses to this, who often, during the misfortunes and sorrows that befall you, ask for death and call blessed those who live in the mountains and dens and lead a celibate and carefree life, you who practice the arts, serve in the army, or live idle and idle, and spend your days in the theater and dance places. And where pleasures seem to flow in thousands and amusement in rivers, countless bitter sorrows are born. If someone is inflamed with love for one of the maidens dancing there, he will endure suffering that you will not undergo either in numerous battles or in repeated wanderings, and the condition of such a person will be more painful than that of any besieged city. But we will not describe these torments in detail, and - leaving this to the judgment of the consciences of those captured by love - let us consider ordinary life; and we will find the same difference between monastic and secular life as between a pier and a sea constantly cut by the winds. Look, the very refuges of the monks are already giving rise to their prosperity. Avoiding markets and cities and the noise of the people, they preferred life in the mountains, which has nothing in common with real life, is not subject to any human vicissitudes, nor the sorrows of life, nor sorrow, nor great worries, nor dangers, nor treachery, nor hatred, nor envy, nor vicious love, nor anything like that. Here they reflect only on the kingdom of heaven, talking in silence and deep silence with forests, mountains, springs, and most of all, with God. Their dwellings are devoid of any noise, and their soul, free from all passions and illnesses, is subtle, light and much purer than the thinnest air. Their occupations are the same as they were in the beginning and before the fall of Adam, when he, clothed with glory, boldly talked with God and dwelt in paradise filled with bliss. And in fact: what is the life of the monks worse than the life of Adam, when he was brought into paradise to cultivate it before his disobedience? Adam did not have any worldly worries: neither did the monks. Adam talked with God with a clear conscience: so did the monks; Moreover, they have much more boldness than Adam, since they have more grace in themselves, through the gift of the Holy Spirit. You should see this with your own eyes; but since you don’t want to, and spend your life in noise and in marketplaces, then at least in words I will describe to you at least one part of their way of life, but it is impossible to describe their whole life. These lamps of the world, as soon as the sun begins to rise, or even before dawn, rise from their beds healthy, vigorous and fresh (because they are not disturbed by any sadness, nor care, nor headache, nor work, nor a multitude of affairs, nor anything else like that, but they live like angels in heaven). So, hastily rising from the bed, cheerful and cheerful, they all, together with a bright face and conscience, form one face and, as if with one mouth, sing hymns to the God of all, glorifying and thanking Him for all his good deeds, both private and general. Therefore, if you wish, leaving Adam, I will ask you: how does this face of those singing and exclaiming on earth differ from the angels: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14)? And their clothes correspond to their courage. They are not clothed in long clothes, like pampered and relaxed people, but their clothes are prepared, like those of those blessed angels: Elijah, Elisha, John and the other apostles, some from goat hair, others from camel hair, and for some only skin, and even that completely worn out, is enough. Then, having sung their songs, with kneeling, they call on the God glorified by them for help in such matters that others would not quickly think of. They don’t ask for anything real, they don’t have a word about it; but they ask that they boldly stand before the terrible throne when the Only Begotten Son of God comes to judge the living and the dead - so that none of them hear that terrible voice: “I do not know you” (Matthew 25:12)! and so that, with purity of conscience and an abundance of good deeds, you can complete this difficult life and safely cross this stormy sea. The father and abbot begin their prayers. Then, as soon as they get up, they finish these sacred and unceasing prayers, with the rising of the sun everyone goes to their work, and through their labors they gain a lot for the poor. 4. Where now are those who indulge in devilish dances, obscene songs and sit in the theater? I am ashamed to remember them; but, due to your weakness, you need to do this too. And Paul says: “Just as you presented your members as slaves to uncleanness and to lawlessness for unrighteous [deeds], so now present your members as slaves to righteousness for holy [deeds]” (Rom. 6:19). So, let us look at this host of prodigal wives and lewd youths gathered in the theater, and their amusements, with which very many of the careless youths are lured into their nets, we will compare with the life of the blessed. Here we will find as many differences as there are between angels, if you heard them singing a harmonious song in heaven, and between dogs and pigs who squeal while digging in the dung. Christ speaks through the mouth of some, and the devil through the tongue of others. There the pipes themselves make a sound corresponding to their awkward voice and ugly appearance when they puff out their cheeks and strain their veins. And here the grace of the Holy Spirit makes a sound, which uses the mouths of saints instead of trumpets, harps and flutes. However, no matter what I say, it is impossible to fully imagine that pleasure for people who are attached to sand and linfo-making. Therefore, I would like to take someone who is addicted to the theater, take him to a monastery and show him a meeting of holy men; then I would no longer need words. However, despite the fact that I am talking with mortal people, I will try to at least somewhat use a word to extract them from the dirt and mud. There the listener is immediately inflamed with the fire of unclean love: if the gaze of a harlot is not enough to ignite the heart, then her voice leads to destruction; but here, even if the soul had something unclean, it immediately leaves it. And not only the voice and gaze, but also the very clothes of the harlots confuse the spectators even more. A poor man, a low and despicable person, looking at this spectacle, will be annoyed and say to himself: this harlot and this fornicator - the children of cooks and shoemakers, and often slaves - live in such luxury; but I, free, descended from free people, living by honest labors, cannot even imagine this in a dream - and thus leaves the sight, eaten up by sadness. Nothing like this will happen to monks, but everything happens quite the opposite. In fact, when he sees that the children of rich and noble parents are dressed in clothes that even the lowest of the poor do not wear, and that they even rejoice at this, then imagine with what consolation for his poverty he will leave the monastery! And if a rich man visits the monks, he will return from them better and with sound ideas about things. Again, in the theater, when they look at the harlot in a golden headdress, the poor man will begin to cry and sob, seeing that his wife does not have a single such decoration, and the rich, after such a spectacle, will despise and disgust their spouses. As soon as the harlot presents to the audience her clothes, her gaze, her voice, her steps, and everything that can arouse lust, they leave the theater inflamed with passion, and return to their home as captives. This is where insults and dishonor come from, this is where enmity, abuse and everyday deaths come from; and life becomes unbearable for such a captive, and his wife is no longer sweet to him, and the children are no longer kind, and the whole house falls into disarray, and the very light of the sun finally seems unbearable to him. On the contrary, not a single such trouble arises from monastic meetings. The wife meets her husband as affectionate, meek, not partial to any vile pleasure, and finds more ease in his behavior than before. The theater produces so much evil, and the monastery produces so much good: one turns sheep into wolves, and the other turns wolves into lambs. True, we have not yet said anything about the pleasures of monastic life. But what could be more pleasant than when our soul is not indignant at anything, does not suffer, does not lose heart, does not groan? However, let us continue our comparison and consider what pleasure this and that singing, this and that spectacle gives us, and we will see that in the first case it lasts only until the evening, while the viewer sits in the theater, and after that it stings him more painfully than any sting; the pleasure received in the monastery incessantly retains its power in the souls of the spectators - the image of the men they saw, and the pleasantness of the place, and the simplicity of life, and the purity of society, and the sweetness of beautiful spiritual singing will forever remain in their thoughts. That is why those who always enjoy this quiet refuge already run away from human noise, as if some kind of storm. And not only during their chants and prayers, but also when they sit at their books, the monks give the audience a pleasant spectacle. After the singing ends, one takes Isaiah and talks with him; another talks with the apostles; the third reads books by other writers and philosophizes about God, about the world, about visible and invisible objects, sensory and spiritual, about the insignificance of the present life and the greatness of the future life. 5. Their food is the best: they do not feed on the boiled meats of dumb animals, but on the word of God, “sweeter than honey and drops of honeycomb” (Ps. 19:11). This is wonderful honey and much better than the one that John once ate in the desert. It is not wild bees that sit on flowers and collect this honey, and it is not the dew that they digest and put into hives; but the grace of the Holy Spirit prepares it and, instead of honeycombs, beehives and hollows, places it in the souls of the saints, so that anyone who wishes can always eat it safely. Imitating these bees, they fly around the honeycombs of sacred books, drawing great pleasure from them. But if you want to know their meal, then come closer and you will see that everything they regurgitate is sweet, pleasant, and filled with spiritual fragrance. Their lips cannot utter a single bad word and not a single humorous or rude word, but each one is worthy of heaven. He will not sin who compares the mouths of people running through the markets and greedily pursuing the things of life with sewers of sewage, and the lips of monks with springs flowing with honey and gushing with clean springs. But if anyone is offended that I compare people’s mouths to sewage drains, let him know that I expressed myself in a very condescending manner. And Holy Scripture does not even observe this measure, but uses another, much stronger comparison, saying: “There is no truth in their mouths: their heart is destruction, their throat is an open tomb” (Ps. 5:10). The lips of monks are not like this: they are filled with fragrance. This is their current state! And what word can express their future? What mind is there to comprehend? Their lot is angelic: unspeakable bliss, unspeakable blessings! Perhaps now many of you are fired up and feel the desire to lead such a wonderful life; but what good is it if, while you are here, this fire burns in you, and as soon as you leave, the flame goes out and this desire is gone? How can we prevent this from happening? While this desire is hot in you, go to these angels and become even more inflamed. It is not so much my words that can ignite, but a glance at the matter itself. Don’t say: I’ll talk to my wife, I’ll finish my work first; such a delay is the beginning of carelessness. Listen: someone wanted to arrange household chores, and the prophet did not allow him (1 Kings 19:20). What am I saying: arrange? The disciple wanted to bury his father, and Christ did not even agree to that (Luke 9:60). What task seems so necessary to you as the burial of your father? But Christ did not allow even that. Why? Because the devil tries to sneak in by all means, and if he notices in a person that he is not busy enough or is putting things off, he produces great laziness in him. That is why someone advises: “Do not put it off from day to day” (Sir. 6:8). This way you can get more done, and your household chores will be in good condition. “Seek first,” it is said, “the Kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33). If we also provide for the condition of those who, neglecting their own benefits, care about our benefits, then how much more does God, who already cares and provides for us. So, do not worry about your own affairs, but leave it to God. If you care, you care as a person; if God provides, then He provides as God. So, do not worry about your affairs, leaving the most important; otherwise God will provide less for them. But in order for God to provide more for your affairs, leave everything to Him alone. When you, leaving spiritual affairs, are busy with worldly affairs, then God does not care much about them. So, in order for everything to go well for you, and for you to be freed from all worries, cleave to the spiritual and despise worldly things: then you will receive earth with heaven, and you will be worthy of future blessings, according to the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: