Беседа 49

John 7:9–10. Having told them this, he remained in Galilee. But when His brothers came, then He also came to the holiday not openly, but as if secretly. 1. Jesus Christ sometimes acted humanly to give us a clear example. – 2. His announcement of his equality with God the Father and the wrath of the Jews. – 3. Accusing Him of breaking the Sabbath. – The meaning of virtue in this and future life. 1. When Christ did something as a man, he did it not only to assure himself of His incarnation, but also to teach us virtue. If He always acted like God, how would we know what we should do in difficult circumstances? If, for example, in the present case, when the Jews were breathing murder, He suddenly appeared among them and restrained their impulse, and if He always acted this way, then we, not being able to do the same, meanwhile being in similar circumstances, how could we know what we should do? Should he die immediately, or should something be done to give things a favorable turn? So, since we, not having equal (with Him) strength, would not know what to do in difficult circumstances, He teaches us this too by His example. “This,” it is said, “Jesus said to them and remained in Galilee. But when His brothers came, then He also came not openly, but as if secretly.” The words: “His brothers came” show that He did not want to go with them. Therefore, he remained where he was and did not reveal himself, although the brothers in some way urged him to do so. But why does He, who always spoke openly, now go to the holiday as if secretly? (The Evangelist) did not say: secretly, but: “as if secretly,” because through this it was necessary to teach us how to organize our affairs. And besides, it was not all the same for Him whether to appear among the Jews at a time when they were seething and burning with anger, or after, at the end of the holiday. “And the Jews sought Him at the festival, and said, Where is He?” (John 7:11). They truly do wonderful things on holidays! They are eager to kill and confer at the festival to seize Him. This is what they say in another place: “What do you think? won’t He come to the festival?” (John 11:56) and here: “Where is He?” Out of excessive hatred and enmity they did not want to call Him by name. Great respect for the holiday, great reverence! They wanted to catch Him on the very holiday. “And there was much talk about Him among the people” (John 7:12). It seems to me that they were irritated by the very place where the miracle was performed, and that they were at the same time furious and afraid, but not so much indignant because of the previous miracle as they were afraid that He would not perform something similar. But it turned out completely differently: they themselves, against their will, made Him famous. “Some said that He is good; and others said, “No, but he deceives the people” (John 7:12). The first, I think, is the opinion of the people, and the last - the princes and priests, because slander was characteristic of their envy and malice. “He seduces,” they say, “the people.” But how, tell me? Does He perform illusory miracles and not real ones? But experience shows the opposite. “No one spoke about Him openly, fearing the Jews” (John 7:13). You see, the leaders are depraved people, and the subordinates, although they judge sensibly, are deprived of the proper courage, which is mainly lacking among the people? “But when the feast was halfway through, Jesus entered the church and taught” (John 7:14). Through delay He made them more attentive. Those who looked for Him in the first days of the holiday and said: “Where is He?” , now, having seen Him unexpectedly in front of you, look how they hurried to Him and tried to listen to His words - both those who called Him good and those who did not consider Him so - some to gain benefit and marvel, others to grab Him and detain Him. They said: “He deceives the people,” as a result of His teaching about dogmas, since they did not understand what He was saying; a - “He is good”, due to His miracles. So He appeared before them after He had calmed their rage, so that they could listen attentively to His words, when anger no longer blocked their hearing. What He taught, the evangelist did not say; He only says that He taught marvelously, that He captivated them and brought about a change in them: such was the power of His words! Those who said: “He deceives the people,” now, having changed their thoughts, marveled at Him and therefore said: “How does He know the Scriptures without studying?” (John 7:15). Do you see how the evangelist shows that here, too, their surprise was full of malice? He did not say that they marveled at the teaching, or that they accepted His words; but simply: “they marveled,” i.e. they were amazed and in bewilderment said: “Where did He get this from?” (Mark 6:2). Meanwhile, this bewilderment should have led to the realization that there was nothing human in Him. But since they did not want to confess this, but limited themselves only to surprise, then listen to what Christ himself says: “My teaching is not mine” (John 7:16). Again he answers their secret thought, turning them to the Father and thereby wanting to stop their mouths. “Whoever wants to do His will will know about this teaching, whether it is from God, or whether I speak from Myself” (John 7:17). These words mean this: cast away from yourself the malice, anger, envy and hatred that you needlessly harbor against Me, and nothing will prevent you from knowing that My words are truly the words of God. Now these passions darken you and distort your correct and bright judgment. And if you purge them from yourself, you will no longer be subject to this. But Christ did not say so, because it would have offended them too much; and all this was secretly expressed in the words: whoever does His will, “he will know about this teaching, whether it is from God, or I speak from Myself,” that is, or I proclaim something alien, and new, and contrary, because the expression: “from Myself” is always used in the following meaning: I do not say anything displeasing to God, but what the Father wants, so do I. creates, he will learn about this teaching.” What does it mean: if anyone does His will? This means: if anyone loves a virtuous life and wants to be attentive to the prophecies in order to see whether I speak in accordance with them or not, he will understand the power of My words. 2. How then (His teaching is) His and not His? He did not say: this teaching is not Mine, but having said first: “Mine,” and thus having assimilated it to Himself, then he added: “not Mine.” How can one and the same thing be both His and not His? Him, because He did not speak as taught; not His, because it was the Father's teaching. But how does He say: everything that is the Father’s is Mine, and everything that is Mine is the Father’s (John 17:10)? If it is not Yours because it is the Father’s, then those words (all the Father’s is Mine) will be false, since therefore it itself must be Yours. But the words: “not Mine” very clearly show that His teaching and the teaching of the Father are one and the same. He seemed to say this: (My teaching) is not at all different (from the Father’s teaching) as the teaching of another (person). Although the hypostasis in Me is different, I speak and do in such a way that one cannot think that I say and do anything different from the Father: I say and do the same thing as the Father. Then he adds another irrefutable conclusion, presenting something human and teaching with an example from ordinary life. What is this? “He who speaks from himself seeks his own glory” (John 7:18), that is, whoever wants to introduce his own teaching does not want it for anything other than to gain glory for himself through it. If I do not want to gain glory for Myself, then why would I want to introduce My own teaching? “Speaking from himself,” i.e. expressing something unique and different, speaking in order to gain fame for himself. If I seek the glory of Him who sent Me, then why would I teach otherwise? Do you see that there was some reason why He said there that He does nothing of Himself (John 5:30)? What is this reason? One to assure that He does not seek glory from people. For the same reason, speaking humbly about Himself, He says: I seek the glory of the Father, and thus everywhere wants to convince them that He does not desire (human) glory. And why He expresses himself humbly, there are many reasons for this, such as: in order not to give the thought of Himself that He is not born or that He is repugnant to God, in order to assure that He is clothed with flesh, in order to condescend to the weakness of the listeners, in order to teach people to be modest and not to say anything great about themselves. When He expresses Himself sublimely, then only one reason can be found for this - the greatness of His nature. But if (the Jews) were tempted by the fact that He said: “before Abraham was, I am” (John 8:58), then what would not have happened to them if they had constantly heard sublime speeches? “Didn’t Moses give you the law? and none of you walks according to the law. Why are you trying to kill Me? (John 7:19). What connection would you say, or what do these words have in common with those previously spoken? The Jews brought two accusations against Him: one that he destroyed the Sabbath, the other that he called God His Father, making Himself equal to God. And that this was not their opinion, but the thought of Himself, and that He called God His Father not in the same way as others, but in a different and special sense, this can be seen from the following. Many often called God their Father, for example: “Do we not all have one Father? Didn’t God alone create us?” (Mal.2:10). However, this did not make people equal to God. That is why, hearing these words, (the Jews) were not tempted. Moreover, just as then, when they said that He was not from God, He repeatedly admonished them and justified Himself in violating the Sabbath, so now, if it were their opinion, and not the thought of Himself, He would correct it and say: why do you consider Me equal to God - I am not equal. But He did not say anything like that, and even on the contrary and with further words proved that He is equal to God. The words: “as the Father raises the dead and gives life, so does the Son” (John 5:21); and: “so that all may honor the Son as they honor the Father” (John 5:23); and: “What He does, the Son also does also” (John 5:19) - all these words prove His equality. And about the law He also says: “Do not think that I came to destroy the law or the prophets” (Matthew 5:17). Thus He usually removes from their minds unjust opinions about Him. Here, not only does it not refute the opinion of His equality with the Father, but also affirms it. Therefore, in another place, when they said: “You make yourself God” (John 10:33), He did not reject this opinion, but, on the contrary, confirmed it, saying: “So that you may know that the Son of Man has power on earth to forgive sins,” then He said to the paralytic: Arise, take up your mat, and walk” (Matthew 9:6). So, at first He spoke against their accusation that He makes Himself equal to God, showing that He is not only not opposed to God, but also says the same thing and teaches the same thing as God. And now He begins to accuse him of breaking the Sabbath, saying: “Did not Moses give you the law? and none of you walks according to the law"? He seemed to say this: the law prescribes: “Thou shalt not kill,” but you kill and yet accuse Me as breaking the law! Why did He say: “no one”? Because everyone was looking to kill Him. If, he says, I broke the law, it was for the salvation of man; and you transgress it for the sake of crime. If My act was a violation of the law, then it was done for salvation, and you, who violate the most important commandments, should not have judged Me, because your crime is the destruction of the entire law. Then Christ enters into competition with them; and although he talked a lot about this before, but then it was more exalted and in accordance with His dignity, and now it is more humble. Why is this so? Because he didn’t want to irritate them often: now they were already burning with anger and eager to kill. Therefore, He tries to convince and reassure them with the following two arguments: firstly, He denounces their daring attempt, saying: “Why are you seeking to kill Me,” and adding with meekness: “The man who told you the truth” (John 8:40); and secondly, it shows that they, breathing murder, are unworthy to judge another. But pay attention to the humility with which Christ asks, and the audacity with which they answer. “Isn’t there a demon in You? who seeks to kill you? (John 7:20). These are words of anger and rage poured out from their souls, which had lost all shame and were extremely embarrassed by the unexpected revelation of what they were thinking about. Just as robbers who chant during their plans, when they want to take by surprise the one against whom they are plotting, do it silently, so do the Jews. But Christ does not reproach them for this, so as not to make them even more shameless, and again begins to justify himself in violating the Sabbath, borrowing His arguments against them from the law. 3. And look how wise it is! Not at all surprising, he says that you do not listen to Me. You do not listen to the law, which you think you obey and which you consider given by Moses. Therefore, there is nothing strange if you do not heed My words. Since they said: “God spoke to Moses; But we do not know where He is from” (John 9:29), then He shows that they also insulted Moses. He gave the law, and yet they did not listen to the law. “I have done one thing, and you all marvel” (John 7:21). Look: when He needs to justify himself and refute the accusation brought against Him, He does not mention the Father, but shows His face. “I have done one thing.” By this he wants to show that not to do that deed would mean breaking the law, that there is much that is above the law, and that Moses allowed a commandment contrary to the law and at the same time higher than the law. Circumcision is higher than the Sabbath, although it is not established by law, but passed down from the fathers. But I have done a work that is higher and more excellent than even circumcision. Further, he does not mention the commandment of the law, i.e. that the priests violate the Sabbath, as he said above, but (speaks) with greater force. The expression: “marvel” means: you are embarrassed, worried. If the law were to be absolutely unchangeable, then circumcision would not be superior to it. Nor did he say: I have done a greater work than circumcision; but he denounces them more strongly, saying: “if... a man receives circumcision” (John 7:23). Do you see that the law then primarily remains intact when Christ broke it? Do you see that breaking the Sabbath is keeping the law, so that if the Sabbath had not been broken, then the law would necessarily have been broken? This means that I have not broken the law. And he did not say: you are angry with Me because I have done a greater work than circumcision; but, having expressed only His case, He left it to them to judge whether complete health was not more important than circumcision. In your country, he says, the law is being violated so that a person receives a sign that does not in the least contribute to health; and meanwhile, when a person gets rid of such a serious illness, you are annoyed and indignant. “Do not judge by appearances” (John 7:24). What does “by appearance” mean? Moses is held in great esteem by you; but you pronounce judgment based not on the dignity of a person. But on the merits: this means judging fairly. Why didn't anyone accuse Moses? Why did no one rebel against his command to break the Sabbath for the sake of a commandment brought into the law from outside? Meanwhile, Moses admits that that commandment (about circumcision) is higher than his own law - a commandment that was not established by law, but was introduced from outside (which is especially surprising); and you, not being legislators, overprotect the law and avenge it. But Moses, who commanded to break the law for the sake of an unlawful commandment, deserves faith more than you. With the words: “the whole man” (John 7:23), Christ shows that circumcision brought only part of health. What kind of health comes from circumcision? Every soul, it is said, that is not circumcised will be destroyed (Gen. 17:14). And I raised (from the bed) not only the partially sick one, but the completely paralyzed one. So, “don’t judge by appearances.” Let us be sure that this was said not only to those who lived then, but also to us, so that we would not violate justice for anything, but would do everything for it. Whether someone is poor or rich, we should not pay attention to faces, but we are obliged to examine their affairs. “Do not indulge,” it is said, “the poor in their troubles” (Ex. 23:3). What does it mean? This means: do not bow down and do not relent if the beggar also acts unfairly. If one should not be partial to the poor, then much more so to the rich. I say this not only to judges, but to all people, so that they do not violate justice anywhere, but observe it sacredly everywhere. “The Lord loved righteousness,” it is said, “and hated iniquity” (Ps. 44:8, 10:5). Let us not hate our souls, let us not love untruth. There is no doubt that there is little or no profit from it now, and in the future there will be a lot of harm. Or better yet, we still cannot enjoy the pleasure of it. When we live in luxury with an evil conscience, isn’t this punishment and torment? Let us love justice and never break this law. What fruit will real life bring us if we depart without virtue? What will intercede for us there? Is it friendship, kinship, or someone's favor? But what am I saying about anyone's favor? Even if we had Noah, or Job, or Daniel as our father, this will not help us at all if our own deeds change us. We need only one thing - the virtue of the soul. She will be able to save us and save us from eternal fire. She will lead us into the kingdom of heaven, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory now and ever, and unto the ages of ages. Amen. 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