Беседа 33

John 4:21–22. Jesus says to her: Believe Me, that the time is coming when you will worship the Father, neither on this mountain nor in Jerusalem. You do not know what you bow down to, but we know what we bow down to, for salvation comes from the Jews. 1. A person always needs faith. – Faith, like a ship, transports us across the sea of ​​life. – 2. About true reverence for God. – Respect of students for their Teacher. “There is nothing higher than the love of Christ.” – 3. Humility and tenderness attracted the special love of Jesus Christ to John. - Apostle Peter. – Humility as the basis of virtue. - Vanity of wealth. - An exhortation to almsgiving. 1. We need faith everywhere, beloved; faith is the mother of all blessings, the medicine for salvation; without it it is impossible to assimilate any of the lofty dogmas. Just as people who try to cross the sea without a ship, although they can swim a little, using their hands and feet, but, extending further, are soon swallowed up by the waves, so those who are guided only by their own reason, before learning anything, suffer shipwreck, just as Paul says that some regarding faith were shipwrecked (1 Tim. 1:19). So that we do not suffer the same, let us hold on to this sacred anchor with which Christ now leads his wife. When she said: “Our fathers worshiped on this mountain, but you say that the place where we should worship is in Jerusalem,” Christ answered her: “Believe Me, that the time is coming when you will worship the Father, neither on this mountain nor in Jerusalem” (John 4:20-21). Here He reveals to her an important dogma that He did not tell either Nicodemus or Nathanael. She tried to prove the superiority of her rituals over the Jewish ones and confirmed this by the example of her fathers; but Christ did not answer her this question, because then it would be unnecessary to talk about it and explain why her fathers worshiped in that mountain, and the Jews in Jerusalem. So He kept silent about it. But rejecting the importance of both places, He exalts the soul of the wife with the suggestion that neither the Jews nor the Samaritans have anything great in comparison with what is to be given in the future - and then explains the difference between them. But at the same time he gives preference to the Jews, not preferring a place to a place, but in the very spirit giving an advantage to the Jews. Christ seemed to say this: there is no need to argue about the place, but in the way of worshiping God, the Jews have an advantage over the Samaritans - because, he says, “you do not know what you bow to, but we know what we bow to.” How did the Samaritans not know whom they worshiped? They thought that God was limited to a place and existed in one particular country; in accordance with this concept they served Him. Thus, having sent an embassy to the Persians, they announced that the god of this place was indignant with us, thus presenting him as no higher than idols. Therefore, they continued to serve both demons and God, mixing what cannot be mixed. But the Jews were free from this error and recognized God, although not all, as the God of the universe. That is why Christ says: “You do not know what you bow to, but we know what we bow to.” Do not be surprised that Christ counts Himself among the Jews. He speaks in relation to the concept of wife like a Jewish prophet. That’s why I used the expression: “we... bow.” That He Himself is the person to be worshiped is now known to everyone: to worship is the work of a creature, and it is characteristic of the Lord of a creature to accept worship. In the meantime, He talks as a Jew, that’s why He says: “we,” that is, Jews. And by elevating the Jewish law in this way, He again inspires confidence in Himself and convinces the wife to heed His words even more, because He puts His teaching beyond suspicion and makes it clear that He is elevating the faith of the Jews not according to the unity of the race, like their fellow tribesman. Anyone who speaks this way about a place that the Jews most boasted about and ascribed to themselves an advantage over all nations, who destroys such an important advantage for them, obviously does not speak about this to please anyone, but truly and according to prophetic power. So, having distanced his wife from such thoughts with the words: “believe Me” and so on, Christ then adds: “for salvation is from the Jews.” These words mean either that good things for the universe originated from Judaea (since here the knowledge of God, the rejection of idols and all other dogmas began; and your worship, although incorrect, originates from the Jews); So, either this, or He calls His coming into the world salvation; or better yet, the one who calls both salvation, which, according to Christ, “is from the Jews,” will not sin. Pointing to this, Paul said: “from them is Christ according to the flesh, who is God over all” (Rom. 9:5). You see how Christ praises the old covenant and shows that this covenant is the root of good and that He himself does not in any way contradict the law. But although He says that the beginning of all good things comes from the Jews, yet “the time will come, and has already come, when the true worshipers will worship the Father in spirit and truth” (John 4:23). We, he says, surpass you, wife, in the way of our worship; but it will finally stop; not only the place will change, but also the very way of serving God, and this is already close: “the time will come and it has already come.” 2. Since the prophets had been uttering their predictions for a long time, Christ, rejecting such an assumption here, says: “and it has already come.” Don’t think, he says, that this prediction will come true only after a long time. This event is already coming; soon “true worshipers will worship the Father in spirit and truth.” With the words: “true worshipers” He excludes the Jews along with the Samaritans. Although the former are better than the latter, they are much worse than the future worshipers, to the extent that the type is lower than the truth. He speaks here about the Church because it is characterized by true and worthy worship of God. And “the Father seeks such worshipers for Himself” (John 4:23). If He had been looking for such from ancient times, He allowed the Jewish way of worship not because He Himself desired it, but out of condescension and in order to lead the Jews to the truth. Who are the true fans? These are those who do not limit the service of God to any place, but worship Him in spirit, just as Paul says: “I beseech you, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service” (Rom. 12:1). When Christ says: “God is spirit,” he expresses that He is incorporeal. But to the incorporeal, the same service is due and must be offered in that which is incorporeal in us, i.e. in the soul and pure mind. That is why he says: “those who worship Him must worship in spirit and truth” (John 4:24). Since both the Samaritans and the Jews did not care about the soul, but had a lot of care for the body, cleansing it in every possible way, He says that not by the purity of the body, but by what is incorporeal in us, i.e. mind, must serve the Incorporeal. Therefore, offer not sheep and calves, but yourself to God as a burnt offering; this is what it means: to present a “living sacrifice” and “to worship in spirit and truth.” The previous institutions, such as circumcision, burnt offerings, sacrifices, incense, were only types; now everything is true. It is not the flesh that we need to circumcise, but rather evil thoughts, crucifying ourselves, consuming and putting to death unreasonable desires. The wife is amazed at His words, and not being able to rise to this height of teaching, in bewilderment, listen to what he says: “I know that the Messiah will come, that is, Christ; when He comes, He will tell us everything. Jesus says to her, “It is I who speak to you” (John 4:25–26). Where did the Samaritans expect the coming of Christ when they only accepted Moses? From the very Scriptures of Moses. At the very beginning, he already communicates a revelation about the Son - the words: “Let us make man in our image in our likeness” (Gen. 1:26) are spoken to the Son. And he who talked with Abraham in the booth was the Son (Gen. 13:1). And Jacob prophesied about Him, saying: “The scepter will not depart from Judah, nor the lawgiver from between his feet, until the Reconciler comes, and to Him is the submission of the nations” (Gen. 49:10). And Moses himself says: “The Lord your God will raise up for you a prophet... from among your brethren like me; listen to Him” (Deut. 18:15). Also, the stories about the serpent, about the rod of Moses, about Isaac, about the lamb and many others could announce His coming to those who wanted to understand. Why, you say, did Christ not point out to his wife these prototypes, while he pointed out the serpent to Nicodemus, and reminded Nathanael of the prophecies; I didn’t tell her anything like that? Why is this, for what reason? Because they were men and were engaged in these subjects, and she was a poor wife, unlearned, ignorant of the Scriptures. That is why He does not talk to her from the Scriptures, but attracts her to Himself with the promise of water and His insight, thus bringing her to the memory of Christ and finally revealing Himself. If He had told her this from the very beginning, when she had not yet asked Him, then it would have seemed to her that He was saying something empty and unrealizable. And now, little by little, having brought it to her memory, He reveals Himself in good time. To the Jews, although they often said: “How long will You keep us in bewilderment? if you are the Christ, tell us plainly” (John 10:24), - He did not give a clear answer; and to the Samaritan wife he directly said about Himself that He is the Christ. This is because the wife was more well-intentioned than the Jews; they asked not in order to learn from Him, but in order to constantly mock Him; and if they wanted to learn, then for this purpose there was sufficient teaching for them both in His conversations, and in the Scriptures, and in His miracles. But what the wife said, she spoke from a sincere heart, with pure intention, and this is obvious from her subsequent actions. She herself listened to Him and believed, and attracted others to faith; and the wife’s zeal and faith are visible in everything. “At this time His disciples came” (John 4:27). They arrived at a very opportune time, because the teaching was already over. “And they were surprised that He spoke to the woman; however, not one said: what do you require? or: what are you talking to her about? 3. Why were they surprised? His meekness and extreme humility lies in the fact that He, being so great, with such humility deigned to talk with a poor woman and, moreover, a Samaritan woman. And although they were surprised, they did not ask about the reason for the conversation. This is how they were taught to observe the duty of disciples, this is how they feared and respected Him. Although they did not yet have a proper understanding of Him, they nevertheless looked at Him as a wonderful person and had great respect for him. True, in many cases they showed a lot of courage, as for example John fell on His chest, or, approaching Him, they said: “Who is greatest in the Kingdom of Heaven” (Matthew 18:1)? Also the sons of Zebedee asked Him that one might sit on His right hand, and another on His left (Mark 10:37). Why didn't they ask Him in this case? Because all those cases concerned themselves, and therefore they had the need to ask; and the present circumstance did not concern them at all. Yes, and John did this 27, after a long time, at the end, when he enjoyed a special closeness to Him and was completely confident in the love of Christ: he, as it is said, was the disciple “whom Jesus loved” (John 13:23). What can compare with such bliss? But we, beloved, will not limit ourselves only to pleasing the apostle, but will do everything so as to be among those blessed; Let us imitate the evangelist, and for this, look at how he acquired such great love. What? He left his father, boat and nets and followed Christ. But he had this in common with his brother, with Peter, Andrew and the other apostles. What was special, from which the great love of Christ came? The evangelist himself does not say anything about himself, except that he was loved by the Savior; and out of modesty he keeps silent about the virtues for which he was loved. That Christ loved him with some kind of special love is obvious to everyone; however, it is not clear that he talked with Christ or asked Him about anything separately from others, as Peter, Philip, Judas and Thomas often did; Only then do we see this when John wanted to please and show obedience to his fellow apostle (John 13:24–25). When the chief apostle urged him to do this with a sign, then he asked Jesus, because both of these apostles had great love for each other. So we see that they entered the church together and spoke to the people together. True, Peter always acts and speaks with greater fervor, and in the end he heard from Christ himself: “Do you love Me more than they?” (John 21:15). And the one who loves “more than they” was, of course, himself loved. But this obviously came from love for Jesus, or even from the love of Jesus himself. So, what aroused special love for John? It seems to me that this husband showed particular modesty and meekness; That is why he did not show courage in any case. And how great this virtue is can be seen from the example of Moses, whom this precisely made so great and glorious. Nothing can compare to humility. That is why Christ began with him the teaching of the beatitudes: intending to lay, as it were, the foundation of the greatest building, He placed humility first of all. Without it it is impossible, impossible to be saved; even if someone fasted, prayed, gave alms, but if he does it with pride and does not have humility, all this is vile; and if it is done with humility, then it is done willingly, kindly and trustworthy. So, let us humble ourselves, beloved, let us humble ourselves; and if we remain vigilant over ourselves, then this virtue will be very easy for us. And what really can make you proud, man? Don't you see the insignificance of your nature, the complaisance (towards evil) of your will? Think about your death, think about your many sins. But perhaps you have accomplished many great things, and that is why you are arrogant about yourself? But this is where you lose everything. It is not so much the sinner as the virtuous who needs to take care of humility. Why is this so? Because the sinner is forced to humility by his conscience, and the virtuous, if he is not very vigilant over himself, as if blown by the wind, is exalted and immediately darkened like the famous Pharisee. You help the poor, but you give them not your own, but the Lord’s, common to all His servants like you. That is why, seeing one’s own in the misfortune of one’s neighbor and studying one’s own nature in others, it is all the more necessary to humble yourself. Perhaps we also descended from the same ancestors; and if we have acquired wealth, then it can again leave us. What is wealth? The shadow is empty, the smoke is disappearing, the color of the grass, or better yet, the colors are more insignificant. Why are you puffed up by the grass? Doesn't wealth go to thieves, adulterers, fornicators, and grave robbers? Does it make you proud that you have such accomplices in your acquisitions? Or do you love honor? But for honor there is no better means than alms: honors acquired by wealth and predominance of power are forced and hateful to others; and honors due to alms are given according to the good will and conscience of the people who honor them. That is why the worshipers themselves can never take away these honors. But if people have such respect for the merciful and wish them all the best, then think what reward, what reward they will receive from God, the lover of mankind. Let us seek this wealth, eternally abiding, never disappearing, so that, having become great here and glorified there, we may achieve eternal blessings, through the grace and love of our Lord Jesus Christ, with whom be glory to the Father with the Holy Spirit, now and ever and unto the ages of ages. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” That is reclined on the breasts of Christ. You might be interested in: