Беседа 80

“When Jesus was in Bethany, in the house of Simon the leper, a woman came to Him with an alabaster flask of precious ointment and poured it on His head as he reclined.” (Matthew 26:6–7) The three evangelists speak of a different wife than John. - Why is Simon’s leprosy mentioned and the name of the city mentioned? -What was the wife looking for? – Why did Christ allow the anointing with myrrh. – Weak people should not be required to do high things from the very beginning. – The true love of the evangelists. - The malice of Judas. – The love of money is the most terrible of passions. – Image of a money lover. “No one can harm a virtuous person.” – Poverty enriches the soul, wealth makes it poor. 1. This wife, apparently, is the same for all the evangelists; in reality it is not so, but the three evangelists, it seems to me, talk about the same thing; in John it is about another wonderful wife, the sister of Lazarus. Not without purpose, the evangelist also mentioned Simon’s leprosy, but in order to show why the wife boldly approached Jesus. Since leprosy was considered an extremely unclean and vile disease, and yet she saw that Jesus healed a man (otherwise He would not have wanted to stay with the leper), and reclined with him, she had hope that Jesus would easily cleanse her spiritual uncleanness. It is not without reason that the evangelist also mentioned the city of Bethany, but so that you know that Christ voluntarily goes to suffer. Previously He withdrew from the Jews; now, when their hatred is especially inflamed, He passes near them, at a distance of fifteen furlongs. Thus, His former removal was also a matter of economy. So, the wife, seeing Him and receiving boldness as a result, approached Him. And if the bleeding woman, who was not aware of anything like this, since her uncleanness was by nature, approached with fear and trembling, then this woman should have had all the more fear and shame because of the uncleanness of her conscience. That’s why she comes after the Samaritan woman, the Canaanite woman, the bleeding woman, and many other women, because she recognized great uncleanness in herself; and he does not begin publicly, but in the house. And while all the other wives came only to receive physical healing, she came solely to honor Jesus and receive spiritual healing. She had no damage to her body, and therefore everyone should be especially surprised by her. And she does not approach Jesus as an ordinary person, otherwise she would not have wiped His feet with her hair, but as someone who is higher than man. Therefore, she brought her head to the feet of Christ, a part of the body that is more precious than the whole body. “When His disciples saw this, they were indignant and said: Why such a waste? For this ointment could have been sold for a high price and given to the poor. But Jesus, realizing this, said to them: Why are you embarrassing the woman? she did a good deed for Me: for you always have the poor with you, but you do not always have Me; pouring this ointment on My body, she prepared Me for burial; Truly I say to you, wherever this gospel is preached in the whole world, what she has done will also be told in her memory” (Matthew 26:8–13). Where did this idea come from in the students? They heard the Teacher say: “I want mercy, not sacrifice” (Hos. 6:6), and condemned the Jews for abandoning the most important things - “judgment, mercy and faith” [cf. Matt. 23:23 ], how on the mountain he reasoned with them about alms, and from all this they drew a conclusion and reasoned with each other: if he does not allow burnt offerings and ancient worship, then much less will he allow anointing with oil. But this is what the disciples thought, but Jesus, seeing the thoughts of the wife, allows her to approach. And, since her reverence was great and her zeal inexpressible, He, in His greatest condescension, allowed her to pour myrrh on His head. If He did not refuse to become a man, to be carried in the womb, to feed on milk, then why be surprised if He does not reject this either? Just as His Father accepted incense and smoke, so He accepted the harlot, approving, as I said before, of her disposition. Jacob anointed the pillar with oil as a sacrifice to God (Gen. 28:18); oil was offered in sacrifices (Lev. 2:4); The priests were also anointed with oil (Lev.8:10). But the disciples, not knowing the thoughts of the wife, inappropriately reproached her, and in the accusation itself pointed to the wife’s generosity. Saying that it could be sold for three hundred denarii (Mark 14:5; John 12:5), they showed how much she spent on the ointment, and what generosity she showed. That’s why Christ reproaches them, saying: “Why are you embarrassing a woman?” And he further indicates the reason, wanting to remind them again of His suffering: “She prepared,” he says, “Me for burial.” He also gives another reason: “For you always have the poor with you, but you do not always have Me”; and: “Wherever this gospel is preached... it will be said... what she did” (Matthew 26:11, 13). You see how Christ foretells to the disciples their departure to the nations, and thus comforts them at the thought of death, pointing out that after death on the cross such power will be revealed that the sermon will spread everywhere. So, what unfortunate person would contradict such an obvious truth? Now what Christ predicted has been fulfilled, and wherever you go in the universe, you will see everywhere that they are proclaiming about this woman, although she is not famous, did not have many witnesses, was not at a spectacle, but in a house, and, moreover, in the house of a certain leper, in the presence of only the disciples of Christ. 2. Who announced and preached this? The power of the One who foretold it. The exploits of countless kings and generals, whose monuments are still preserved, are kept silent; unknown either by hearing or by name are those who built cities, built walls, won victories in wars, erected trophies, conquered many nations, although they erected statues and made laws; but the fact that a harlot wife poured out oil in the house of a certain leper in the presence of ten men is sung by everyone in the universe. So much time has passed, but the memory of this incident has not been destroyed; and the Persians, and the Indians, and the Scythians, and the Thracians, the Sarmatians, and the tribe of the Moors, and the inhabitants of the British Isles tell about what the harlot wife did in Judea - secretly, in the house. Great is the love of the Lord! He receives the harlot, the harlot who kisses her feet, pours out oil and wipes her hair, accepts and rebukes those who accuse her. Indeed, it was not right to embarrass the wife for such zeal. Pay attention also to how high-minded and zealous the disciples were in giving alms. But why did Christ not just say: she did a good deed; and said before: “Why are you embarrassing a woman?” So that they know that there is no need to demand high deeds from weak people from the very beginning. That is why He considers the matter not simply as it is in itself, but in relation to the person of the wife. If He had given the law, He would not have mentioned the wife; but so that you know that this was said for her with the purpose that the disciples would not destroy her emerging faith, but would arouse her even more; for this purpose He speaks the above-mentioned words, teaching us to accept, approve and raise to greater perfection a good deed, no matter by whom it was done and whatever it may be, and not demand complete perfection at its very beginning. That Christ himself especially desired this is evident from the fact that He, having no place to lay His head, ordered that a money box be carried. But now time did not require correction of the act, but only acceptance of it. Just as before this act of the wife He would not have expressed such an opinion if anyone had asked Him, so after the wife committed it, He only means that she would not be embarrassed by the reproach of the disciples, but would withdraw from Him, becoming more zealous and better through serving Him. After the libation of oil, their reproach was no longer appropriate. Likewise, if you see that someone has made and is bringing sacred vessels, or is taking care of some other church decoration relating to the walls and floor, do not allow what has been made to be sold or destroyed, so as not to weaken his zeal. If someone, before doing it, tells you about his intention, then tell him to give it to the poor, since Jesus himself did this in order not to weaken the zeal of his wife, and whatever he says, he says to console her. Further, when he said: “She prepared Me for burial,” so that it would not seem that He was confusing his wife by mentioning such an object, that is, the tomb and death, look how he again strengthens her, saying: throughout the world “it will be said... what she did.” This served both as an admonition for the disciples and as a consolation and praise for the wife. All, He says, will glorify her later, and now she foreshadowed suffering, bringing what was necessary for burial. Therefore, let no one blame her. I am so far from condemning her, as if for a bad deed, or reproaching her, as if for a wrong deed, that I will not even allow what happened to remain unknown, and will make sure that the world learns about the act committed in the house and in secret, since this act came from a reverent thought, warm faith and a contrite heart. But why did Christ promise his wife not something spiritual, but an everlasting memory of her? In order to through this instill in her hope of receiving spiritual benefits. If she did a good deed, then, obviously, she will receive a worthy reward. “Then one of the twelve, called Judas Iscariot, went to the chief priests and said, “What will you give me, and I will deliver Him to you?” (Matthew 26:14–15). "Then" . When? When Christ said this, when he said: “for burial.” Judas was not moved by this and was not afraid when he heard that the Gospel would be preached everywhere (and what was said contained inexpressible power); while wives, and harlots' wives, showed such honor to Jesus, he was doing the devil's work. Why do evangelists talk about naming it? Because there was another Judas. Without fear they also say that Judas was one of the twelve. This way they don't hide anything that seems shameful. One could simply say: there was one of Christ’s disciples, because there were others. Now they add: from both, and as if they are saying: from the first rank, from among the best, chosen disciples who were with Peter and John. They tried only for the truth, not to conceal events. Therefore, they are silent about many signs, but they do not hide anything that seems shameful, and they boldly proclaim it, even if it is a word or a deed, or something else. 3. And not only the first three evangelists tell about this, but also John himself, proclaiming the highest mysteries. He speaks more than anyone else about the reproaches and reproaches Jesus endured. And look how great is the anger of Judas when He arbitrarily begins to betray, when he does it for money, and such insignificant money at that. Luke says that he had a conference with the military leaders (Luke 22:4). Due to the indignation of the Jews, the Romans appointed their own commanders over them, who monitored order - because power had already been taken away from the Jews, according to prophecy. Having come to these military leaders, Judas said: “What will you give me, and I will betray Him to you? They offered him thirty pieces of silver; and from that time on he sought an opportunity to betray Him” (Matthew 26:15–16), since he was afraid of the people, and wanted to take Jesus alone. Oh madness! How completely blinded he was by the love of money! Despite the fact that he often saw Jesus walking among the crowd and not being restrained, as he showed many proofs of His deity and power, Judas thought to restrain Him, and despite the fact that Jesus repeated to him so many times both terrible and gentle words in order to destroy his evil intent. Even at the supper he did not stop caring for him, but until the last day he talked with him about it. But Judas did not receive any benefit: despite all this, the Lord did not cease to do His work. Knowing this, we must do everything for the erring and careless: admonish them, teach them, console them, beg them, give them advice, even if we do not receive any benefit from this. And Christ foresaw that the traitor would not reform, but He did not cease to care for him, to admonish him, to threaten him, to sympathize with him, not openly and obviously, but secretly. At the same time of the legend, he even allowed himself to be kissed, but all this was useless for Judas. What a great evil is the love of money! It precisely made Judas both a blasphemer and a traitor. Hear, all money lovers who suffer from the disease of Judas - hear and beware of this passion. If the one who was with Christ, performed miracles, used such teaching, fell into such an abyss because he was not free from this disease, then even more so you, who have not even heard the Scriptures and are always clinging to the present, can conveniently be caught up in this passion if you do not apply constant care. Judas was daily with Him who had no place to lay His head; He was daily taught by deeds and words that one should not have gold, nor silver, nor two clothes - and yet he did not come to his senses. How do you hope to avoid this disease when you do not use strong healing and do not make strong efforts? This beast is terrible, truly terrible. However, if you want, you can easily defeat him. This is not innate lust, as those who have freed themselves from it prove. Natural attractions are common to everyone; and this lust comes from negligence alone; it is born from it, it grows from it, and when it catches those who are partial to it, it forces them to live unnaturally. In fact, when they do not recognize fellow tribesmen, friends, brothers, relatives, in a word - everyone, and together with them they do not know themselves, then doesn’t this mean living unnaturally? From this it is clear that both anger and the disease of love of money are unnatural, by which Judas became a traitor. How did he become a traitor, you ask, when he was called by Christ? God, calling people to Himself, does not impose necessity and does not force the will of those who do not want to choose virtue; but he exhorts, gives advice, does everything and tries in every possible way to encourage them to become good; if some resist it, He does not force it. If you want to know why Judas became like this, you will find that he died from the love of money. Why, you ask, is he caught up in this passion? Because I was careless. Such changes occur from carelessness, while the opposite changes occur from jealousy. How many, in fact, are there who were cruel and are now meek than sheep? How many are there who were at first voluptuous and then became chaste? How many are there who were once lovers of money and have now rejected their own property? The completely opposite happened from carelessness. So Gehazi lived with a holy man, and became wicked from the disease of the love of money (2 Kings 5). Truly, the love of money is the most terrible of all passions. Hence the tomb robbers, hence the murderers, hence the wars and battles, hence every evil you name. And such a person is useless everywhere, whether he happens to command an army or govern a people. And he is like this not only in public affairs, but even in private ones. If he intends to get married, he will not take a virtuous wife, but will take the one who is the worst of all. If he decides to buy a house, he buys not one that is suitable for a noble, but one that can bring him a large income. Whether he wants to buy slaves or something else, he will buy the worst. But what am I saying about his leadership over the army and people, about his economy? Even if he were a king, he would be the most unfortunate of all, the death of the universe, the poorest of all. His condition will be like that of some commoner; he will not consider the goods of everyone as his own, but will consider himself separate from everyone and, stealing the goods from everyone, will begin to think that he has the least of all. Measuring present goods by the desire for future, not yet acquired goods, he will consider the former insignificant in comparison with the latter. 4. That is why someone said: there is nothing more wicked than the lover of money. Indeed, such a person sells himself and becomes the common enemy of the universe when he grieves that the earth does not bring gold instead of ears of corn, and that instead of mines there are springs, instead of precious stones there are mountains; he looks with indignation at fertility, is saddened at the sight of the common good, turns away from every business through which money cannot be acquired; He endures everything when he can get at least two small coins; hates everyone, poor and rich: the poor because they would never come to him to ask for alms; rich because he does not have their wealth. He thinks that everyone has taken possession of his property, and, as if offended by everyone, he is indignant at everyone. He does not know contentment and satiety, he is the most unhappy of all. On the contrary, those who are free from all this and love true wisdom are the happiest of all. The virtuous, whether he be a slave or a captive, is the most blessed of all. No one will harm him, even if everyone from the entire universe flocked with weapons and troops and began to fight against him. A worthless and evil person, such as we have described, even if he were a king and adorned with countless crowns, can suffer the greatest misfortunes from anyone. So powerless is anger! So strong is virtue! Why are you sad when you are in poverty? Why do you cry on holiday? This time is a time of celebration. Why are you shedding tears? Poverty is a triumph for you, if only you are prudent. Why are you crying bitterly, child? Truly, such a one should be called a child. Did anyone beat you? Well? Through this he made you more patient. Did someone take your money? Took away an unnecessary burden. Did he deprive you of glory? Again you are telling me about a different kind of freedom. Listen to how the pagans talk about this; they say: you have not suffered any misfortune unless you attribute it to yourself. Has anyone taken away your large house, fortified with fences? But here in front of you is all the land, public buildings - use them as you wish - for amusement or benefit. What is more pleasant and beautiful than the firmament of heaven? How long will you be beggars and poor? One cannot be rich who does not enrich the soul; just as one who is not poor in soul cannot be poor. If the soul is more powerful than the body, then it cannot be attracted by the weaker. But she, being powerful, attracts to herself what is not so powerful and changes it. And the heart, when it receives any disease, then communicates it to the whole body, and if it is damaged, it destroys the whole body, and if it is healthy, then it communicates health to the whole body. When any of the other members of the body is damaged, and the heart is healthy, then it easily destroys the damage in other members. But to make what I say clearer, tell me: what good are green branches when the root dries up? And what is the harm when the upper leaves dry out, but the root is healthy? So it is here. There is no benefit in money when the soul is poor, and there is no harm when the soul is rich. How, you say, can a soul be rich if it is poor in money? It is then that she can be especially rich, because at this time she usually gets rich. If, as we have often said, the sign of a rich person is that he despises money and does not need anything, and the sign of a poor person, on the contrary, is that he needs, and if it is easier to despise money in poverty than in wealth, then it is obvious that poverty especially makes one rich. Everyone knows that a rich man desires wealth more than a poor man, just as a man drunk with wine feels more thirsty than one who drank in moderation. Lust is not such that it can be extinguished by greater satisfaction, but on the contrary, this makes it even more inflamed. Just as fire, the more food it receives, the more it rages, so the addiction to wealth, the more gold it receives, the more intensifies. So, if wanting more is a sign of poverty, and a rich person wants more, then the rich person is very poor. Do you see that the soul is especially poor when it becomes rich, and then it is rich when it is poor? If you want me to explain this with an example, then imagine two people, one of whom has ten thousand talents, and the other ten, and let’s take away these talents from both: which of them will regret more? The one who lost ten thousand. But he would not have regretted it more if he had not loved them more; if he loves more, then he desires more; if he desires more, then he is poorer. We desire most of all what we need most, since desire comes from need. Where there is contentment, there cannot be desire. We are especially thirsty when we feel the need to drink. I said all this in order to show that if we stay awake, then no one can harm us, and that harm comes to us not from poverty, but from ourselves. Therefore, I beg you with all your might to destroy the disease of the love of money, so that we may become rich here too, and enjoy eternal blessings, which may we all be worthy of by the grace and love of our Lord Jesus Christ, to whom be glory forever and ever. Amen. You might be interested in: