Беседа 77

John 15:11–12. I have spoken these things to you, so that My joy may be in you and your joy may be complete. This is My commandment, that you love one another as I have loved you. 1. Is it possible to separate love for God from love for neighbor. – 2. Jesus Christ comforts his disciples. – 3. The last consolation is the promise of the Holy Spirit. – 4 and 5. Various ways of consolation in sorrows. – Although virtue is difficult, the fruits it produces are glorious. - An exhortation to almsgiving. - We must be content with what is necessary. – Where does inhumanity towards the poor come from? - Out of greed. 1. For every good deed there is a reward when it comes to its proper end; if it is interrupted without reaching the end, then shipwreck already occurs. And just as a ship carrying a rich cargo, if it does not manage to enter the harbour, but sinks in the middle of the sea, does not receive any benefit from a long voyage, but on the contrary, the more unfortunate it becomes, the more labor it has endured, so are the souls that fall before the end of their labors and weaken amid their exploits. That is why Paul said that glory, honor and peace will be the lot of those who flow through “consistency” in good works. This is what Christ now instills in his disciples. He expressed His love to them, and they rejoiced in Him. But since the approaching suffering and sad speeches were supposed to stop their joy, He, having sufficiently talked with them and consoled them, says: “I have spoken these things to you, so that My joy may abide in you and your joy may be complete,” that is, so that you do not fall away from Me, so that you do not stop flowing. You rejoiced in Me and rejoiced much, but now you experienced sorrow. So, in order for your joy to reach its end, I destroy this sadness, showing you that you should not be sad about real events, but rejoice. I saw that you were tempted, but I did not neglect you, I did not say: why are you losing courage, but I said what could bring you consolation. So I want to always keep you in the same love. You heard about the kingdom - and you rejoiced. But I told you this so that your joy may be fulfilled. “This is the commandment, that you love one another, as I have loved you.” Do you see that love for God is closely connected with ours and connected to it as if by some kind of chain? That is why (Christ) sometimes speaks of two commandments, and sometimes of one - since it is impossible, having received one, not to have the other. Sometimes He says: in this “the law and the prophets are established” (Matthew 22:40); and sometimes: “Whatever you want people to do to you, do so to them, for this is the law and the prophets” (Matthew 7:12). Also: “love is the fulfilling of the law” (Rom. 13:10). The same is said here. If abiding (in God) depends on love, and love depends on fulfilling the commandments, and the commandment is that we love each other, then, obviously, abiding in God depends on our mutual love. And he doesn’t just talk about love, but also indicates the image of love: “how I have loved you.” Then he again shows that He departs not out of hatred, but out of love; and that is why, he says, you especially had to glorify Me, since I lay down My life for you. However, He does not say this anywhere, but above - depicting the good shepherd, and here - instructing the disciples and showing both the greatness of love and what He is like. Why does He praise love everywhere? Because it is a sign of disciples, it is an affirmation of virtue. That is why Paul speaks so much about her, as a true disciple of Christ, who knew her from experience. “You are My friends... I no longer call you slaves, for the slave does not know what his master is doing; but I have called you friends, because I have told you everything that I have heard from My Father” (John 15:14–15). How does he say: “I have many things to tell you; but now you cannot contain it” (John 16:12)? With the words: “everything” and “what he heard,” He does not suggest anything else, but precisely the fact that He does not say anything extraneous, but only what He heard from the Father. And since the most important sign of friendship is when secrets are communicated, then, he says, you are also worthy of this communication. When he says: “everything,” he means everything that they needed to hear. Then he displays another significant sign of friendship. Which one exactly? “You did not choose Me,” he says, “but I chose you” (John 15:16), that is, I sought your friendship. And it didn't stop there; but he also says: “and he planted you,” that is, he planted you, “so that you would go” (still continues the comparison with the vine), that is, so that you would spread, “and bear fruit, and so that your fruit would remain.” But if the fruit endures, much more so do you. I not only, he says, loved you, but also showered you with the greatest blessings, spreading your branches throughout the entire universe. 2. Do you see how many ways He uses to show love? He revealed secrets, He was the first to seek their friendship, He gave them great benefits, He suffered for them. Here he shows that He will constantly remain with them; they will bear fruit, and in order to bear fruit, it is necessary to have His help. “So that whatever you ask of the Father in My name, He may give it to you” (John 15:16). But fulfilling requests is the job of the one who is asked; How does the Son fulfill what the Father asks? This is so that you know that the Son is no less than the Father. “I command you this, that you love one another” (John 15:17), that is, I do not speak as a reproach. That I lay down My soul, that I preceded you with friendship, but in order to lead you to friendship. Then, since to endure persecution and reproach from a large part of people is a difficult and unbearable matter, which can plunge even an exalted soul into despondency, Christ begins this subject after having said a lot in advance. He first softened their souls, and only then begins to talk about it and clearly shows that this, as well as everything else, as He has already shown, is done for their benefit. As he said before that not only should one not grieve, but on the contrary, one should also rejoice that He is going to the Father - since He does this not because He leaves them, but because He loves them very much - so here He shows that they should rejoice and not grieve. And look how He disposes to this. He did not say: I know that this is regrettable, but be patient for Me, since you are suffering for Me. This reason was not yet sufficient to console them; and therefore, leaving her, He offers another. Which one exactly? The one that this serves as proof of the highest virtue and that one should grieve not that they will hate you now, but, on the contrary, when they begin to love you. He hints at this with the words: “If you were of the world, the world would love its own” (John 15:19). This means that if you were loved, it would be a clear sign of your depravity. But since, having said this, He had not yet had time to console them, He again continues his speech: “A servant is not greater than his master. If they persecuted Me, they will persecute you too” (John 15:20). Here it shows that for this reason in particular they will be (His) imitators. In fact, while Christ was in the flesh, warfare was waged against Him; and when He moved away, then the war began against them. And since they, being few in number, were worried that they would have to fight against such a multitude, He encourages their souls, saying that for this reason they should especially rejoice that they will be hated. Through this, he says, you became partners with Me in suffering. So, you should not be embarrassed; you are no better than Me, because, as I have already said, “a servant is not greater than his master.” Then comes the third consolation, namely, that the Father is also insulted along with them. “All these things,” he says, “they will do... for My name’s sake, because they do not know Him who sent Me” (John 15:21), that is, they insult Him too. Further, depriving the enemies of any excuse, and at the same time offering new consolation, he says: “If I had not come and spoken to them, they would not have had sin” (John 15:22). This shows that all the actions of the enemies both in relation to Him and in relation to them are unfair. Why did You bring us to such disasters? Didn’t he really foresee the abuse and hatred? Therefore, He again says: “He who hates Me also hates my Father” (John 15:23), foreshadowing no small punishment for the enemies here. Since they, in their justification, referred to the fact that they were persecuting Him for the sake of the Father, with these words He took away such an excuse from them. They have no apology. Having taught the doctrine in words, I confirmed it with deeds, in accordance with the Law of Moses, which commanded everyone to obey the one who would speak and act in a similar way, who would lead to piety and perform the greatest miracles. And He didn’t just say: miracles, but “such as no one else did” (John 15:24). They themselves testified to this when they said: “Never had such a thing happened in Israel” (Matthew 9:33), and: “It has not been heard from the ages that anyone opened the eyes of one born blind” (John 9:32). The same is true of the miracle over Lazarus; the same is true of all other miracles, as well as the image of miracles - everything is new and unusual. Why, they might say, are you and us being persecuted? “How you are not of the world. If you were of the world, the world would love its own” (John 15:19). He reminds them of the words that he once spoke to His brothers; but then He spoke more carefully, so as not to frighten them, but now, on the contrary, He revealed everything. What shows that they hate us for this? From what happened to Me. Tell Me, what word or deed could they accuse Me of? And yet they did not accept Me. And so that this would not be amazing for us, He also indicated the reason, namely, their malice; but he didn’t stop there either, but also brings in a prophet, showing that he foretold from ancient times and said: “They hated me without guilt” (Ps. 68:5). This is what Paul does. When many wondered why the Jews did not believe, he cites the prophets who from ancient times predicted this and said the reason for unbelief, namely, their anger and pride. So what? If they did not keep Your word, and therefore they will not keep ours; if they persecuted You, and therefore they will persecute us; if they saw such signs that no one else did; if you heard words that no one spoke, and did not receive any benefit; if they hate Your Father, and with Him You, then why, tell me, did You throw us into their midst? How is it possible that we are worthy of faith? And which of our fellow tribesmen will listen to us? 3. So that, thinking about this, they are not embarrassed, see what consolation He offers. “When the Comforter comes, whom I will send..., the Spirit of truth, which proceeds from the Father, He will testify of Me; and you also will testify, because you were with Me from the beginning” (John 15:26–27). He will be worthy of faith because He is the Spirit of truth. That is why he called Him not the Holy Spirit, but the Spirit of truth. And the words: “Who proceeds from the Father” show that He knows everything exactly. So Christ says about Himself: “I know where I came from and where I am going” (John 8:14), arguing here about the truth. "Which I will send". You see, it is not only the Father who sends, but also the Son. And you too will be worthy of faith, since you were with Me and did not hear from others. And the apostles, indeed, affirmed this, saying: “who ate and drank with Him” (Acts 10:41). And that this was not said out of flattery, the Spirit testifies to this. “I told you these things so that you would not be offended” (John 16:1), that is, when you see that many do not believe, and when you yourself are exposed to disasters. “They will drive you out of the synagogues” (John 16:2), because they have already decreed, “that whoever acknowledges Him to be Christ should be put out of the synagogue” (John 9:22). “Even the time is coming when everyone who kills you will think that he is serving God” (John 16:2). They will seek your death, as if it were something pious and pleasing to God. Then he offers consolation again. “They will do this because they know neither the Father nor Me” (John 16:3). It is enough for your consolation that you will endure this for Me and for the Father. Here again he reminds them of the bliss he spoke about at the beginning: “Blessed are you when they revile you and persecute you and slander you in every way unrighteously for My sake. Rejoice and be glad, for your reward is great in heaven” (Matthew 5:11–12). “I have told you this so that when that time comes, you will remember” (John 16:4), and therefore you will recognize everything else as true. Of course, you will no longer be able to say that, while flattering you, I spoke only what was pleasant for you, and that My words were a deception. Anyone who intended to deceive would not even predict something unpleasant for us. This is why I predicted these disasters, so that they would not disturb you by an unexpected invasion, and on the other hand, so that they would not say that I did not foresee that they would come. So remember “what I told you about these things” (John 16:4). And indeed, the Jews, when persecuting them, always hid behind the insidious pretext that they were persecuting them as harmful people. But this did not bother the students. They had already heard and knew in advance why they were suffering, and this reason could well encourage them. That is why Christ exposes it everywhere, saying: “they did not know... Me”, and: “they will do” for Me, “for My name” and for the Father (John 15:21, 16:3), and: I was the first to suffer, and: they dare to do this unjustly. 4. Let us also think about this during temptations. When we endure something from evil people, then, looking at our Leader and Perfecter of faith, we will imagine that we endure for virtue and for Him. If we begin to think about this, then everything will be easy and bearable. Indeed, if everyone even boasts when he suffers for his beloved, will he who endures anything for God feel any sorrow? If for our sake Christ called glory that which is most reproached—the cross—then all the more should we think so. If we can despise suffering so much, then how much more so can we despise wealth and covetousness. So. When we have to endure something unpleasant, we should think not only about labors, but also about crowns. Just as merchants think not only about the seas, but also about profit, so we should think about heaven and about boldness towards God. If covetousness seems pleasant to you, think that Christ does not deign to do this, and it will immediately seem disgusting to you. Again, if it is difficult for you to give to a beggar, then do not dwell on the cost, but immediately imagine the harvest from this sowing. And when it becomes difficult for you to refrain from passionate lust for someone else’s wife, then think about the crown for your feat - and you will easily accomplish the feat. If human fear keeps people from shameful deeds, then even more so does love for Christ. Virtue is stern, but let us imagine it clothed in the greatness of future promises. People with an exalted soul find it beautiful even without this, in itself, and therefore strive for it, live virtuously not because of rewards, but to please God, and highly value chastity not in order to avoid punishment, but because God commanded so. If anyone is weaker, let him imagine rewards. Let us do the same in relation to alms: we will be merciful to our fellow tribesmen and will not despise those dying of hunger. Isn’t it, in fact, an extreme incongruity in the fact that we ourselves sit at the meal in laughter and satiety, and meanwhile, walking along the street and hearing others cry, we not only do not pay attention to their crying, but are also indignant at them and call them deceivers? What are you saying, man? Will anyone really cheat because of one piece of bread? Yes, you say. In this case, the sooner you need to take pity on him, the sooner you need to relieve him of his need. If you don’t want to serve, at least don’t insult; If you don’t want to save him from drowning, at least don’t throw him into the abyss. Think about how you will beg God for help when you reject the beggar who comes to you. “With the same measure,” it is said, “you use, it will be measured to you” (Matthew 7:2). Think with what contrition he departs: his head is bowed down, he is crying, in poverty he received a new wound from contemptuous treatment of him. If you consider asking for alms to be an extreme misfortune, then think about the storm experienced by those who ask but do not receive and still go away scolded. How long will we become like wild beasts and forget nature itself out of covetousness? Many sigh at this, but I want you not only now, but always to have such compassion. Think about the day when we appear at the judgment of Christ, when we ask for mercy for ourselves and Christ, placing the poor in front of everyone, will tell us that because of one bread and one ox, you have stirred up such a storm in these souls. What will we answer? How can we justify it? And that He will set them before everyone, you can learn from His words: “Inasmuch as you did not do it to one of the least of these, you did not do it to Me” (Matthew 25:45). It is not they who will speak to us, but God who will reprove us for them. When the rich man saw Lazarus, Lazarus did not say anything to him, but Abraham spoke for him. So it will be with the beggars whom we despise. We will see them not in a pitiful state, not with outstretched arms, but in a state of peace; and meanwhile we ourselves will appear in their form. And, oh, if only we had appeared only in their form, and had not been subjected to a much more severe punishment! After all, the rich man did not only want to be satisfied with grains there, but languished in the flames, suffered severely and heard: “You have already received your good things in your life, but Lazarus received your evil things” (Luke 16:25). So, let's not consider wealth something great. It will lead us to torment if we are not careful; and if we are attentive, then poverty will give us both pleasure and peace. If we endure it with gratitude, then we will be freed from sins and gain great boldness before God. 5. So, let us not always seek peace in order to enjoy peace there. Let us work for virtue, cut off what is superfluous, let us not seek anything more, but let us lavish everything we have on those in need. Otherwise, what excuse will we have when God promises us heaven, but we do not give Him bread? He kindles the sun for you and places all creation at your service; but you don’t give Him clothes and don’t want to share your shelter with Him? And what am I saying about the sun and the creature? He offered you a body and gave you honest blood; and you do not give Him even a cup of water? But did you submit once? Yes, this is not mercy; If you don't give while you have, you haven't fulfilled everything yet. After all, the virgins who had lamps had oil, but not in sufficient quantity. And if you gave from your own, you should not be stingy; but you do not give away what belongs to the Lord, so why are you miserly? Do you want me to tell you the reason for such inhumanity? These people acquire property through covetousness and therefore are stingy with alms. Those who are accustomed to acquiring in this way do not know how to spend. How, in fact, can someone who is accustomed to predation dispose himself to the opposite? How will someone give theirs to someone else who takes someone else’s? And the dog, once accustomed to eating meat, can no longer guard the flock, which is why shepherds kill dogs of this kind. To prevent the same thing from happening to us, let us abstain from such food, since those who feed on flesh are the cause of starvation. Don't you see how God has made everything common to us? If he allowed others to be in poverty, then this was also for the relief of the rich, so that by giving alms to the poor they could be freed from sins. And in this regard you have become cruel and inhuman. From this it is clear that if you had the same power in more, you would commit many murders and deny everyone both light and life. To prevent this from happening, (God) set a limit to your insatiability in wealth. If it hurts you to hear this, then it hurts me even more to see it in reality. Life is so short and everything is already at the door, so you need to look at everything as if it were a short hour. Why do you need filled storerooms, many servants and stewards? Why don't you have thousands of preachers of mercy? The storeroom does not make any voice, and also attracts many robbers; and what is saved for the poor will ascend to God himself, and will sweeten real life, and will resolve all sins, and will bring glory to God and honor to people. Why don’t you wish so many blessings for yourself? After all, you will not do so much good to the poor as to yourself when you do good to them. For them you will improve their present condition, and for yourself you will prepare future glory and boldness, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: