Беседа 72

“Then Jesus began to speak to the people and to His disciples and said, “The scribes and Pharisees sat in the seat of Moses; So whatever they tell you to observe, observe and do; do not act according to their deeds.” (Matthew 23:1–3) Christ's agreement with the Father. – You should listen to teachers, even corrupt ones. – A teacher who breaks the law deserves special condemnation. – The cruelty and vanity of the Pharisees. – What are storage facilities and openings? – A teacher must be a model in everything. – Christ protects from covetousness and inspires humility. – Hermits set an example of humility. – The way of life of the hermits removes them from pride. – Public life cannot serve as an excuse for pride. 1. “Then”: when is this? When the Savior finished His conversation with the Pharisees, when He stopped their mouths, when He brought them to the point that they no longer dared to tempt Him, when He showed that they were suffering from an incurable illness. And since I mentioned above the Lord speaking to the Lord, now he again turns to the law. Perhaps you will say: the law does not say anything like that, but says only: “The Lord our God is one Lord” (Deut. 6:4). But in Scripture the entire Old Testament is called law. And what the Savior says now, he says in order to show in every possible way His perfect agreement with the Father. If He were contrary to the Father, then He would say the opposite about the law. Now He commands such respect for the law that He orders it to be observed, even despite the corruption of the teachers of the law. At the same time, He talks about life and proper behavior, since the main reason for the Pharisees’ unbelief was a corrupt life and love of glory. So, in order to correct the listeners, the Savior especially commands them to observe what is most conducive to salvation, namely: not to despise teachers and not to rebel against priests; and not only commands others, but also fulfills it himself. He does not deprive corrupt teachers of due respect, subjecting them thereby to even greater condemnation, and taking away from those who listen to His teaching every pretext for disobedience; so that no one says: I have become lazy because my teacher is bad, He takes away the very reason. So, despite the corruption of the scribes, the Savior so firmly protects the rights of their authorities that even after such a strong reproof he said to the people: “Keep whatever they tell you to observe,” because they do not offer their own commandments, but God’s, which God revealed in the law through Moses. And notice how much respect He shows for Moses, again proving the agreement of His teaching with the Old Testament, when He considers the scribes themselves worthy of respect out of respect for Moses: “They sat down in Moses’ seat,” He says. Since He could not present them as worthy of trust based on their lives, He offers legitimate incentives for this, mentioning the department and teaching of Moses. When you hear the word: “all,” do not understand the entire law here, such as, for example, regulations about food, sacrifices, and the like. How could He speak now about what He had canceled even before? By the word “all” He means prescriptions that serve to correct morals, improve the way of life, consistent with the rules of the New Testament and liberating from the yoke of the law. Why does He command this to be done not on the basis of the law of grace, but on the basis of the law of Moses? Because it was not yet time to speak clearly about this before the cross. In addition, it seems to me that when He said this, He meant something else. Since He wanted to expose the Pharisees, so that foolish people would not think that He was seeking the power that belongs to them, or that He was doing this out of hatred, first of all He destroys such suspicion and, having done this, begins to expose. Why does He denounce them and speak so much against them? In order to protect the people, so that they do not fall into the same vices. Indeed, it is not the same thing to simply prohibit evil and point out people who do evil, just as it is not the same thing to praise good deeds and present examples of virtuous people. That is why the Savior, even before denouncing the Pharisees, says: “Do not follow their deeds.” So that the people do not think that, listening to them, they should also imitate them, the Savior adds these words, turning their imaginary honor into condemnation. And really, what could be more unfortunate than that teacher whose students are saved only by not looking at his life? Thus, the imaginary honor of these teachers turns into the greatest condemnation for them when their life is such that their students, imitating it, are completely corrupted. That is why the Lord now turns to rebuking them. However, He does this not for this reason alone, but also in order to show that both their previous unbelief and the nailing of Him to the cross, which they dared to do later, cannot be turned into guilt of the Crucified One, in whom they did not believe, but exposes them themselves to wickedness and ingratitude. Look where He begins and with what He strengthens His accusations. “They say and do not,” He says. And every transgressor of the law is worthy of prosecution, and even more so the one who has the authority to teach. Such a person deserves twice or three times more condemnation: firstly, because he breaks the law; secondly, because, having the duty to correct others, but being lame himself, he is worthy of greater punishment, according to the height of his position; and thirdly, because he attracts others more strongly to vice, since he breaks the law, being himself a teacher of the law. On top of all this, the Savior also accuses them of treating cruelly the people entrusted to their care. “They bind heavy and unbearable burdens and lay them on people’s shoulders, but they themselves do not want to move them with a finger” (Matthew 23:4). With these words, He reveals a double evil in their actions: namely, that they demand from their subordinates, without any leniency, complete and perfect correctness in life, and give themselves complete freedom of action, while a good boss should act differently, i.e., be a strict and demanding judge of himself, and meek and lenient towards his subordinates. The Pharisees did the opposite. 2. Such are all those who philosophize in words. They are strict and demanding without mercy, because they have not experienced how difficult it is to teach by deeds. This evil is also important, and gives a lot of force to the previous denunciations. But look how the Savior further strengthens this accusation against the scribes. He did not say: they cannot, but “they do not want”; and did not say: carry, but “move them with a finger,” that is, they don’t even want to get close, or even touch. But what do they care about and what are their efforts directed towards? To what is prohibited by law. “Yet they do all their deeds,” says the Savior, “so that people may see them” (Matthew 23:5). With these words He accuses them of vanity, which destroyed them. The above actions showed their cruelty and negligence; and those who are now spoken of reveal in them an immoderate desire for glory. It was this that removed them from God, it forced them to labor in another disgrace, and brought them to destruction. Indeed, whatever kind of audience he has, he also performs such feats, trying to please them. So, whoever strives before people filled with courage, he himself tries to distinguish himself by courage; and whoever fights before weak and cowardly people himself becomes careless. So, if someone has spectators in front of him who love to laugh, then he himself tries to be funny in order to please them. The other, having serious spectators in front of him and disposed to wisdom, tries to be the same himself, since this is in accordance with the disposition of those from whom he expects praise for himself. But look how here the Savior increases the guilt of the Pharisees. He does not say that in some cases they act one way and in others another; but that in all his affairs it is the same. Having thus exposed their vanity, he further shows that they are not vain about any important or necessary deeds (they had no truly good deeds), but about empty and insignificant ones, which only revealed their corruption. “They enlarge,” He says, “their storehouses and enlarge the fabric of their garments.” What kind of repositories and openings are these? Since they often forgot the blessings of God, God commanded them to write His miracles on special pieces of paper, and tie these pieces of paper to their hands (that’s why it is said: “Let them be as a blindfold over your eyes” (Deut. 6:8), which was called repositories, just as many women now wear the Gospels around their necks. And in order to make them remember His blessings in another way, God commanded them as little ones for children, to do the same thing that many do to avoid forgetfulness, tying a finger with flax or thread, that is: sewing hyacinth-colored strings along the edges of their outer clothing, so that, looking at them, they would remember the commandments - and this was called flaps. And they especially took care to make wide bandages for these leaves and increase the flaps of the clothes, which showed their extreme vanity. Are you proud and expand them? Is this really your virtue? Will they bring you any good if you do not use what they remind you of? God does not require that you increase and expand them, but that you remember His benefits. If we should not boast about almsgiving and fasting, which require work from us and are our good deeds, then how can you, a Jew, be proud of something that especially exposes your negligence? However, the Jews revealed their vanity not only in these little things, but also in many others. “They also love,” He says, “to sit at table at feasts and preside in synagogues and greetings in public assemblies, and for people to call them: teacher! teacher!" (Matt. 23:6–7). Maybe someone will consider all this to be trifles; but these little things can be the cause of great evils. They destroyed both the state and churches. I cannot help but cry when I even now hear about the meetings and greetings, and I can imagine how much evil has happened from here for the churches of God. But there is no need to tell you about this in detail now, and especially the elders among you have no need to hear about it from me. Let us better pay attention to this: where were the teachers of the law possessed by vanity? Where they were commanded to protect themselves from vanity - in the synagogues, where they went to teach others. At feasts this might not seem so reprehensible, although even there the teacher had to be an example - he should set an example not only in church, but everywhere. Just as a person, no matter where he is, clearly differs from the dumb, so a teacher, whether he speaks, is silent, eats dinner, or whatever else he does, must be a model - both in gait, and in gaze, and in clothing, and in general in everything. On the contrary, the Pharisees were worthy of ridicule and shame in everything, trying to pursue what should have been avoided. “They love you,” He says. If loving is reprehensible, then what should you do? And how much greater is the evil of chasing after it and trying to get it? 3. Until now, denouncing the vices of the Pharisees, the Savior addressed only them alone, since these vices were not great and unimportant, and there was no need to warn the disciples against them; but when it came to the cause of all evil - covetousness and admiration for teaching chairs, the Savior, exposing this vice, denounces it with all severity, rebels against it with all zeal and strength, turning to His disciples. What exactly is He saying? “But do not call yourself teachers” (Matthew 23:8). And then he indicates the reason for this: “for you have one Teacher - Christ, yet you are all brothers”; and one is in no way superior to the other, because he has nothing of his own. That is why Paul says: “Who is Paul? who is Apollos? They are only ministers” (1 Cor. 3:5) And he did not say: teachers. And again: “And do not call anyone your father” (Matthew 23:9). This does not mean that they do not call anyone father, but that they know who they should actually call father. Just as a teacher is not a teacher in the proper sense, neither is a father. One God is the culprit of all - both teachers and fathers. And he also adds: “And do not be called mentors, for you have only one Teacher – Christ” (Matthew 23:10). He didn't say: I am a mentor. Just as He said before: “What do you think about Christ?” - and did not say: about Me, - so here. But here I would like to ask: what will those who say the words: “One” and “one” often refer to only one Father, rejecting the Only Begotten, say to this? Will they say that the Father is a teacher? Everyone will confirm this, and no one will contradict. And yet, one, says the Savior, “you have a Mentor - Christ.” Just as when he says: Christ is one teacher, the Savior does not deny that the Father is a teacher, and by calling the Father one teacher, he does not deny that the Son should also be a teacher. The words “One” and “one” are said to distinguish us from people and from other creatures. So, having protected the disciples from this cruel illness and exposed it, the Savior also shows ways to avoid it - through humility. Therefore, he adds: “Let the greatest of you be your servant: for whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Matt. 23:11–12). Truly, nothing can compare with humility, which is why the Savior often reminds them of this virtue: both when he placed little children before them, and in a real conversation; and when, talking on the mountain about the beatitudes, He began His word with this virtue, and now, when pride is uprooted, saying: “Whoever humbles himself will be exalted.” Do you see how He here leads the listener to actions that are completely opposite to pride? It not only prohibits seeking primacy, but also prescribes choosing the last place. Through this, He says, you will get what you want. So, whoever wants primacy must choose a place lower than everyone else: “he who humbles himself will be exalted.” But where do we find such humility? Do you want to go again to the city of virtue, to the villages of saints, that is, to the mountains and gorges? There we will see this height of humility. There, people who previously shone with worldly honors or were famous for their wealth now embarrass themselves in everything: they have neither good clothes, nor comfortable homes, nor servants, and, as if in writing, clearly depict humility in everything. Everything that contributes to the arousal of pride, such as lush clothes, magnificent houses, many servants, which involuntarily inclines some to pride - all this is removed from there. They make the fire themselves, chop the wood themselves, cook the food themselves, and serve those who come. There you will not hear anyone insulting another, you will not see anyone being insulted; there are neither those who take orders nor those who give orders; All the servants are there, and each one washes the feet of the pilgrims and one before the other tries to provide them with this service. And they do this without discerning who came to them, slave or free, but they serve everyone equally. There are neither big nor small. What then? So there is no subordination there? On the contrary, excellent order prevails there. Although there are lower ones there, the higher one does not look at this, but considers himself lower than them, and through this he becomes greater. Everyone has one table, those who use the services and those who serve them; everyone has the same food, the same clothing, the same home, the same way of life. The greater one is the one who warns the other in doing the lowest works. There is no difference between mine and yours, and from there these very words, which serve as the cause of countless strife, are expelled. 4. And why are you surprised that the hermits have the same way of life, the same food and clothing, when they all have the same soul, not only by nature (by nature it is the same for all people), but also by love? And in that case, how can he ever become proud of himself? There is neither poverty nor wealth, there is neither glory nor dishonor. How can pride and arrogance creep in? There are those who are lower and those who are higher in virtue; but, as I already said, no one there looks at their superiority. The lower ones are not insulted there with contempt; no one humiliates others there. And if someone humiliated them, they learn all the more through this to endure contempt, abuse, humiliation both in words and in deeds. They treat the poor and the crippled, and their tables are overflowing with such guests; and that is why they are worthy of heaven. One heals the wounds of the sick, another leads the blind, another carries the legless. There are no crowds of flatterers and parasites there; moreover, they don’t even know what flattery is. So, what could give them pride? They have great equality in everything, and therefore they are very conveniently successful in virtue. Indeed, such equality is much more conducive to the learning of the inferiors than if they were involuntarily forced to yield primacy to the superiors. Just as a daring person is admonished by one who, having received an insult from him, yields to him, so an ambitious person is taught humility by one who does not pursue glory, but despises it. There are many examples of this kind, and as much as there is strife among us in order to achieve primacy, they use so much effort not to have it, but to be humiliated, and they try in every possible way to surpass each other in order not to enjoy the honor themselves, but to give it to others. However, their very exercises lead them to humility and do not allow them to become arrogant. In fact, tell me, who, engaged in digging the earth, watering and planting plants, weaving baskets and knitting hair shirts, or any other similar work, will think highly of himself? Who, living in poverty and struggling with hunger, will be affected by this disease? Nobody. That is why it is easy for them to be humble. Just as it is difficult to maintain modesty here due to the multitude of applauding and surprised people, so there it is very convenient. The hermit is occupied only by the desert: he sees flying birds, trees swayed by the wind, the blowing of zephyr, streams quickly flowing through the valleys. So, what can a person living in such a desert be proud of? However, social life will not serve as an excuse for us if we indulge in pride when dealing with people. And Abraham, living among the Canaanites, said: “I am dust and ashes” (Gen. 18:27); and David, being among the army, said about himself: “I am a worm, and not a man” (Ps. 21:7); and the apostle, moving in the world, testified about himself: “I am not worthy to be called an Apostle” (1 Cor. 15:9). What excuse will we have, what justification, when, having such lofty examples before our eyes, we do not humble ourselves? Just as they are worthy of countless crowns, because they were the first to embark on the path of virtue, so we deserve countless punishments, because neither by the examples of these men who have departed from this life and are glorified in Scripture, nor by the examples of those who followed them and aroused wonder with their deeds, are we attracted to equal competition with them in this virtue. Indeed, what can you say in your defense, who is not improving? Why don’t you know how to read and write, and haven’t read the Scriptures in order to learn the virtues of the ancients? But this serves to your greater condemnation that you do not go to Church, which is always open, and do not use these pure sources. However, even if you did not know about the departed holy men, because you did not read the Scriptures, you should have looked at the ascetics living today. But there is no one to take you to them? Come to me and I will show you the abodes of these saints. Come and learn something useful from them. These are the lamps that shine throughout the whole earth; walls enclosing cities. They withdrew into the desert to teach you to despise the vanity of the world. They, like strong men, can enjoy silence even in the midst of a storm; and you, overwhelmed from all sides, need to calm down and at least take a little rest from the incessant tide of waves. So, go to them more often, so that, having been cleansed by their prayers and instructions from the filth that constantly attacks you, you can spend your present life as best as possible, and be worthy of future blessings, the grace and love of our Lord Jesus Christ, through whom and with whom be glory, power, honor to the Father, with the Holy Spirit, now and ever, and to the ages of ages. Amen. You might be interested in: