Беседа 61

John 10:22–24. Then the feast of renewal came in Jerusalem, and it was winter. And Jesus walked in the temple in Solomon's porch. Then the Jews surrounded Him and said to Him: How long will You keep us in bewilderment? 1. The duplicity and stubborn unbelief of the Jews. – 2. The omnipotence of the Father is at the same time the omnipotence of the Son. – Confirmation of the deity of Jesus Christ. – 3 and 4. The removal of Jesus Christ, rejected by the Jews, to the place where John the Baptist testified about him. – The benefits of removing yourself from the world and its worries. – Image of a Christian woman. - Against the luxury of women. 1. Every virtue is good, but especially kindness and meekness. It brings out the people in us; she distinguishes from animals; she makes them equal to the angels. Therefore, Christ often speaks a lot about this virtue, commanding us to be meek and gentle. And he not only commands this in words, but teaches it by his very deeds, sometimes patiently enduring the blows, sometimes being subjected to reproaches and slander, and, despite this, again dealing with the slanderers. It was those who called Him having a demon and a Samaritan, who repeatedly wanted to kill Him and threw stones at Him—those same ones, surrounding Him, asked: “if you are the Christ” (John 10:24)? But even now, after so many and great intrigues, He did not reject them from Himself, but answered with great meekness. But it is necessary to consider this whole conversation first. “Then came,” it is said, “the feast of renewal in Jerusalem, and it was winter.” It was a great and national holiday. The Jews celebrated this day with great zeal, on which the church was restored upon their return from long Persian captivity 35. Christ also appeared on this holiday: now He often came to Judea, since the time of suffering was already at the door. “Then the Jews surrounded Him and said to Him: How long will You keep us in bewilderment? if you are the Christ, tell us plainly” (John 10:24). (To this Christ) did not say: what do you want from Me? You have repeatedly called Me a raging and frantic Samaritan; you considered Me an enemy of God and a deceiver, and recently you said: “You testify about Yourself, Your testimony is not true” (John 8:13). How do you now ask and want to learn from Me, while you reject My testimony? No, He didn’t say anything like that, although He knew that the intention with which they asked was evil. True, by surrounding Him and saying: “How long will You keep us in bewilderment?”, they apparently expressed some zeal and desire to know; but, in fact, the thought with which they asked was evil and insidious. Since they were not able to slander and discredit His deeds, they tried to catch Him in words, and therefore constantly asked Him questions, not in order to know, but in order to block His mouth with His own words. Not being able to discredit His deeds in any way, they tried to find some pretext in His speeches. That’s why they said: “tell us,” although He had already spoken more than once. So He said to the Samaritan woman: “It is I who speak to you” (John 4:26), and to the blind man: “And you have seen Him, and He speaks to you” (John 9:37). Yes, He told them too, although not in those words, but in other words. And if they had intelligence and really wanted to know, they could already recognize Him by those words, because He proved this many times by His deeds. Meanwhile, look at their corruption and stubbornness. When He preached and taught with words, they said: “What sign will You show” (John 6:30)? And when he presented evidence in cases, then they said to Him: “If you are the Christ, tell us directly.” Thus, when deeds cry out, they seek words; and when they learn words, they resort to deeds, always insisting on the contrary. And that they did not ask in order to know, this was shown by the end. In fact, at the very One whom they considered so reliable that they accepted His testimony even about Himself, as soon as He uttered a few words, they immediately began to throw stones at the same One. This means that both the fact that they surrounded Him and the fact that they urgently asked was done with guile. And the very manner of the question showed great hostility in them. “Tell us directly,” they say, “if you are the Christ”? Although He always spoke “directly” during the holidays and did not say anything secretly, yet for this purpose they turn to Him with flattering words and say: “How long will You keep us in bewilderment,” so that, having called Him, they will again find some reason for accusation. And that they always asked Him for this purpose - not in order to learn, but in order to catch Him in words - this can be seen not only from here, but also from many other places. So then, when they approached and asked: “Is it permissible to give tribute to Caesar or not” (Matthew 22:17), and when they talked about divorcing his wife, and when they asked about the one about whom they said that she had seven husbands, they were convicted of asking questions not with a desire to know, but with an evil intention. But in those cases, He denounces them, saying: “Why are you tempting Me, you hypocrites” (Matthew 22:18), showing that He knows their secret intentions; but here he says nothing of the kind, teaching us not always to reprove slanderers, but to endure many things with meekness and kindness. So, since it was foolish to demand the testimony of words when they preached about Him by deeds, listen to how He answers them, partly pointing out that they needlessly demand this and not in order to learn, partly showing that He has already given an answer clearer than in words, that is, an answer in deeds. “I told you, and you do not believe,” he says, “the works that I do in the name of My Father, they testify of Me” (John 10:25). This is what the most moderate of them often said among themselves: “How can a sinful man perform such miracles?” (John 9:16); and again: “the demon cannot open the eyes of the blind” (John 10:21); and also: “such miracles... no one can do unless God is with him” (John 3:2). And seeing the signs that He did, they said: “This is Christ” (John 7:41), and others said: “When Christ comes, will He really do more signs than He has done?” (John 7:31). And these same ones (who were now asking) wanted to believe in Him on the basis of works, saying: “What sign will You give, so that we will see and believe You?” (John 6:30). 2. So, since at that time they pretended that they would be convinced by a simple word, while they were not convinced by so many deeds, He exposes their wickedness, saying: if you do not believe in works, how will you believe in words? This means that (your) question is unnecessary. But “I told you,” he says, “but you do not believe, for you are not of My sheep” (John 10:26). I, for My part, did everything that a shepherd should have done. If you do not follow Me, it is not because I am not a shepherd, but because you are not My sheep. “My sheep,” he says, “listen to My voice... and follow Me. And I give them eternal life, and they shall never perish; and no one will snatch them out of My hand. My Father, who gave them to Me, is greater than all; and no one can snatch them out of the hand of My Father. I and the Father are one” (John 10:27–30). Look how He, without recognizing them, inclines them to follow Him. You, he says, do not listen to Me, because you are not My sheep; and those who follow Me belong to the flock. He said this for the purpose of making them jealous to become sheep. Then, having said what (His sheep) will achieve, He thereby incites them and arouses desire in them. So what? So, according to the power (only) of the Father, no one will delight (them)? But You yourself cannot and do not have the strength to protect? Not at all. And so that you know that the saying - “My Father, who gave them to Me”, was said for the sake of the Jews, so that they would not again call Him the adversary of God, then He, having said: “no one will snatch them out of My hand,” further showed that His hand and the hand of the Father are one and the same. And if this were not so, then it should be said that “My Father, who gave them to Me, is greater than all; and no one can snatch them out of My hand. But He did not say so, but: “from the hand of My Father.” Then, so that you do not think that He himself is powerless, but the sheep are safe because of the power of the Father, He added: “I and the Father are one.” As if he were saying this: I did not say that for the sake of the Father no one would steal sheep, as if I myself were not strong enough to protect them: “I and the Father are one,” that is, in relation to power, since He was all talking about power. If it is the same power, then obviously the same being. Since the Jews armed themselves with countless means, built fortresses, and excommunicated them from the synagogue, He says that they did all this in vain and uselessly; The sheep are in the hand of My Father, just as the prophet says: “Behold, I have engraved you in My hands” (Isaiah 49:16). Then, showing that there is only one hand, He calls it either His or the Father’s. And when you hear the word “hand”, do not imagine anything sensual, but strength, power. If, therefore, no one could delight because (the Father) clothed Him with power, in that case the further saying would be unnecessary: ​​“I and the Father are one.” If He were less (the Father), then this saying would be very bold, because it shows nothing more than equality of power. This is exactly how the Jews understood Him, and therefore they began to throw stones at Him. However, despite this, He did not refute their opinion and assumption. Meanwhile, if they made an incorrect assumption, they should have been corrected and said: why are you doing this? I did not say this to attribute equal power to Me and the Father. But He does the exact opposite: He affirms and approves of their assumption, and all this despite their bitterness. Not only does he not apologize for his words, as if they were not well spoken; but on the contrary, he also reproaches them for having an inappropriate concept of Him. So, when they said: “We do not want to stone You for a good deed, but for blasphemy and because You, being a man, make Yourself God” (John 10:33), listen to what He answers: “If He called those to whom the word of God came gods... how do you say: You are blaspheming, because I said: I am the Son of God?” ( John 10:35–36 ). And these words mean this: if those who received this name by grace are not subject to accusation when they call themselves gods, then how can He who has this by nature be justly subject to reproach? But He did not say that, but proved it later, using more humble expressions in advance and saying: “Whom the Father sanctified and sent into the world” (John 10:36). When their anger has calmed, then he brings clear evidence. At first, in order for His word to be accepted, He spoke with some humiliation; and finally he exalted and said this: “If I do not do the works of My Father, do not believe Me; and if I do, then if you do not believe Me, believe My works” (John 10:37-38). Do you see how He proves what I said above, namely, that He is in no way less than the Father, but is equal in everything? Since it was impossible to see His being, He presents the equality and identity of deeds as proof of the equality of His power. 3. What exactly, tell me, should I believe? Because “the Father is in Me and I in Him” (John 10:38). I am nothing else but the same as the Father, only I remain the Son; and He is not anything else, but the same as I, only He remains the Father. And whoever knew Me knew the Father and understood the Son. But if (the Son) were less (the Father) in power, then the knowledge would be false. It is impossible to know either the being or the power of one person through another, different from him. “Then they sought to seize Him; but He escaped their hands, and went again beyond the Jordan, to the place where John had previously baptized... Many came to Him and said that John had not performed any miracle, but everything that John said about Him was true” (John 10:39-41). Christ, after announcing something great and lofty, immediately leaves, yielding to the anger of the Jews, in order to tame and calm their passion with His absence. This is what He did at that time. But why does the evangelist indicate the place? So that you know that He went to that place with the intention of reminding the Jews of what happened there and what John said, as well as of his testimony. And indeed, having arrived there, they immediately remembered John, which is why they say that “John did not perform any miracle.” Otherwise, what reason would there be to say this? But since the place brought the Baptist to their memory, his testimony also came to their memory. And look. What undeniable conclusions they make. John, they say, did not perform any sign, but this one does; therefore, His superiority is evident from here. If we believed that (John), although he did not perform any sign, then much more (we should believe) this (Christ). Then, since John testified (about Christ), so that it would not seem that he, since he had not performed a sign, was unworthy to give testimony, they added: although he did not create a single sign, he was true in everything that he said about Christ, and thereby showed that it was not Christ who became worthy of faith through John, but John through the works of Christ. Thus “many believed on Him” (John 10:42). Indeed, many things attracted them. So, they remembered those speeches that John spoke, calling Him the strengthener of himself, and light, and life, and truth, and all other (names); they remembered the voice that descended from above, and the Spirit, who then appeared in the form of a dove and pointed Him out to everyone; and moreover, they saw proof in miracles, and thus, finally, they were confirmed. If John, they said, was to be believed, then much more so was Christ. If to him without signs, then much more to Christ, Who, along with the testimony from John, also has proof from signs. Do you see how much benefit it brought them to stay in this place and stay away from evil people? For this reason (Christ) often harasses and removes them from the community of such people. He did the same thing in the Old Testament, when in the desert, far from the Egyptians, He instructed the Jews and ordered them in everything. He inspires us to do the same when He commands us to flee the marketplaces, noise and turmoil, and to pray in silence - in our cage. And the ship, unaffected by the storm, sails safely: so the soul, not occupied with public affairs, is in the harbour. Therefore, wives should be more wise than their husbands, since they are mostly attached to household activities. That is why Jacob was “meek” because he lived at home and was free from external worries; It is not without reason that Scripture noted about him as “living in tents” (Gen. 25:27). But in the house, you might say, there is a lot of anxiety. This is because you want it yourself and surround yourself with a lot of worries. The husband, going to market places and courts of justice, is obviously overwhelmed by external troubles, as if by certain waves; and the wife, sitting at home, as if in some kind of school of wisdom, and concentrating her thoughts within herself, has the opportunity to engage in prayer, reading, and other matters of philosophy. And just as those living in deserts have no one to disturb them, so a wife, being always at home, can constantly enjoy silence. If sometimes the need arises for her to go out, then even then there is no reason for her to worry. In fact, a woman sometimes needs to go out either to come here, or when she needs to wash her body in the bath; then she sits at home most of the time. Therefore, she herself can be wise, and, receiving an alarmed husband, console and calm him, dispel his unnecessary and heavy thoughts and, thus, let him go again without the troubles that he brought with him from the market, but with the good disposition that he acquired at home. Truly, a pious and reasonable wife can most likely educate her husband and tune his soul according to her desire. He will not listen to friends, teachers, or bosses the way he listens to his wife when she admonishes and gives advice. This admonition also gives him some pleasure, because he loves this adviser very much. And I could point to many stern and indomitable men who are softened in this way. The wife participates with her husband in the meal, and in the bed, and in the birth of children, and in open and secret affairs, in entrances and exits, and in very many other things; she is devoted to him in everything and is united with him as the body is united with the head. And if she is reasonable and prudent, then she will surpass all others and win in caring for her spouse. 4. Therefore, I urge you: consider it a duty and give proper advice. Woman has great power for both virtue and vice. She destroyed Absalom; she is Amnon; she intended - Job; but she also delivered Nabal from death; she saved an entire people. So Devorah and Judith showed the valor of their husbands - military leaders. So are many other wives. That’s why Paul says: “Why do you know, wife, whether you will save your husband?” (1 Cor. 7:16). And we know that in those days Persida, Mariam and Priscilla took upon themselves the apostolic deeds. You should zealously imitate these wives, and instruct your spouse not only in words, but also in deeds. How can we teach him by doing? When he sees that you are not malicious, not wasteful, do not like jewelry, do not demand excessive monetary income, but are content with what you have: in this case, he will certainly listen to your advice. If you philosophize in words, but in reality begin to do the opposite, he will accuse you of great idle talk. And when, along with words, you present him with instructions by deeds, then he will praise you and be more likely to listen. This will happen, for example, when you do not seek gold, pearls, or precious clothes, but, instead, modesty, chastity, complacency, and, doing this yourself, you will demand the same from him. If you need to do something to please your husband, then you need to decorate the soul, and not dress up and destroy the body. It is not so much the gold with which you adorn yourself that will make you amiable and pleasant to him, but chastity and affection towards him, and the willingness to die for your spouse. This primarily captivates husbands. This decoration is unpleasant for the husband, because it puts his estate in a cramped position and requires great expenses and worries; and this, which was mentioned above, will bind the husband to his wife. Affectionateness, friendship and love bring neither worries nor costs, but everything is the opposite. Moreover, that outfit becomes cloying from habit; and the decoration of the soul blooms every day and kindles the strongest flame. So, if you want to please your husband, decorate your soul with chastity, piety, and care for the home. This beauty is both more captivating and never stops. Neither old age destroys this beauty, nor does disease destroy it. Physical beauty is destroyed over a long period of time, and disease destroys, and much more; and what adorns the soul is above all this. Moreover, that beauty both excites envy and kindles jealousy; and this one is clean from such illness and free from all vanity. Thus, everything will go better in the house, and income will be more abundant, when gold will not lie around your body, will not tie your hands, but will be used for necessary needs, such as for the maintenance of servants, for the necessary care of children and for other real needs. But if not so, if it lies before your eyes on all sides and oppresses your heart, then what is the profit? What's the use? The sadness of the heart does not allow one to notice what captivates the eyes. After all, you know, you know rightly, that if someone saw a woman, even the best decorated, he cannot find pleasure in it when his soul is sick. Anyone who wants to find pleasure must first be cheerful and have a disposition to joy. Meanwhile, if all the gold is wasted on decorating the wife’s body, and poverty dwells in the house, then there is no pleasure for the spouse. So, if you want to please your husbands, put them in a pleasant mood; and you will bring them to this disposition when you reject outfits and decorations. All this, apparently, has some pleasantness for him during the wedding; but subsequently, over time, it loses its value. If, out of habit, we are not very surprised at the sky, which is so beautiful, and the sun, which is so brilliant that you cannot compare any body with it, then how can we marvel at an adorned body? I say this, wanting you to be adorned with true beauty, which Paul commanded: “not with gold, not with pearls, not with costly clothing, but with good works, as becomes women devoting themselves to godliness” (1 Tim. 2:9-10). Or do you want to please strangers and receive praise from them? But this desire is by no means a chaste wife. However, if you want, then they will love you very much and praise you for your chastity. In fact, no modest and decent person will praise her (who loves clothes); Will dissolute people praise her, or, better said, they will not praise her, but on the contrary, they will begin to speak ill of her when they notice that her shamelessness arouses lust in them. And this (chaste one) will be praised by both, and everyone, because not only do they not receive any harm from her, but on the contrary, she also receives instruction in wisdom. And she will receive great praise from people, and a great reward from God. So, let us be zealous for this beauty, so that we can live here in safety and achieve future 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. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” In Chrysostom, Babylonia and Assyria are often called Persia. You might be interested in: