Беседа 81

John 17:6. I have revealed Your name to the people whom You gave Me out of the world; They were Yours, and You gave them to Me, and they have kept Your word. 1. More about the equality and consubstantiality of the Son with the Father. – 2. Jesus Christ, adapting to the understanding of his disciples, entrusts them to the care of the Father, as if he himself did not have the opportunity to protect them. – 3. You don’t need to be a child in wisdom. – One must follow the advice of the apostle not only in order to gain understanding, but in order to lead one’s life righteously. – Without listening to heavenly things, most people, like children, are carried away by earthly things. - The sin of covetousness. – What is true wealth? - An exhortation to almsgiving. - The glory and effectiveness of almsgiving. 1. The Son of God is called the angel of the great council, both because of other (truths) which He revealed, and especially because He made known to men about the Father. This is what He says now: “I have revealed Your name to men.” Having said: I have done Your work, He again speaks in more detail about the same thing, explaining what this work is. But the name was already known? Isaiah, for example, says: “Whoever swears on earth will swear by the God of truth” (Isaiah 65:16). To this I will now say the same thing that I have said many times, that is: it was known, but only to the Jews, and even then not to everyone; and now he speaks of the pagans. Moreover, He shows not only this, but also that they knew God as a Father; and it does not mean the same thing that (God) is the Creator and that He has a Son. Christ revealed His name both in words and in deeds. “Which You Gave Me Out of the World.” As he said before: “no one can come to Me unless it is given to him,” and: “Unless the Father who sent Me draws him” (John 6:65, 44), so here he says: “Which You have given Me.” But since He says that He Himself is the way, it is clear that in these words He expresses two (thoughts), namely, that He is not contrary to the Father, and that this is the will of the Father, so that people believe the Son, “They were Yours, and You gave them to Me.” By this He wants to teach that the Father loves Him very much. And that He really did not need to accept them is evident from the fact that He Himself created them, He Himself constantly provides for them. How is it possible for Him to accept them? No; this, as I said, only means His like-mindedness with the Father. If anyone wants to understand this humanly and as it is said, then (people) will no longer belong to the Father. Indeed, if while the Father had them, the Son did not have them, then it is obvious that when He gave them to the Son, He himself ceased to rule over them. And from here again comes an even greater absurdity, namely: while they were with the Father, they were imperfect; and as soon as they passed on to the Son, they became perfect. But it’s funny to say that! So what does He express by this? That the Father also desires that they believe the Son. “And they have kept Your word. Now they have understood that everything that You have given Me is from You” (John 17:6-7). How have they kept Your word? They believed in Me and did not listen to the Jews, because whoever believes in Him has “sealed,” as he says, “that God is true” (John 3:33). Some, however, read this: “Now I have understood that everything that You have given Me is from You”; but this cannot be allowed. How, indeed, is it possible that the Son does not know what belongs to the Father? No, this is said about the disciples. As soon as I said, he says, they understood that everything that You have given Me is from You; that I have nothing alien, nothing special from You. - because the special, as it were, already presupposes a lot of alien things. So, they understood that everything that I taught is Yours - both instructions and dogmas. But how did they know? From My words, because I taught so. And not only this, but also that I came from You (John 17:8) - as this, indeed, He tried to instill in the entire Gospel. “I pray for them” (John 17:9). What are you saying? Do you teach the Father as if he were ignorant? Do you converse as if with a man who does not know? What does this division really mean? You see. That He prays for no other reason than to show what kind of love He has for them? He who not only gives his own, but also begs another for the same, truly expresses great love. So, what does it mean: “I pray for them: not for all,” that is, “the world, but for those whom You have given Me.” He often repeats the word: “You gave” to show that this pleases the Father. Then, since He repeatedly said: “they are Yours” and You “gave them to Me,” so that no one would think that His power is recent and that He only now accepted them, He, eliminating this wrong thought, says: “All that is Mine is Yours, and Yours is Mine; and I was glorified in them” (John 17:10). Do you see equality? So that you, hearing: “You gave Me,” do not think that they are now alienated from the power of the Father or, even before, the Son, He destroyed both of them by saying those words. He seems to say this: when you hear: “You gave them to Me,” do not think that they are already becoming alien to the Father (because everything Mine belongs to Him); in the same way, when you hear the words: “they were Yours,” do not think that they were alien to Me, because everything that belongs to Him is Mine. Thus, “Thou hast given” is said in only one device; everything that the Father has belongs to the Son, and everything that the Son has belongs to the Father. This cannot be said even of the Son according to humanity; but (it is said about Him) because He is greater (than man). Everyone knows that what belongs to the smaller belongs to the larger, but not vice versa; but here it is said the other way around, which shows equality. Christ showed this in another place when, talking about knowledge, he said: “All that the Father has is Mine” (John 16:15). And the expressions: “You gave Me,” and all the like, to show that He, not as a stranger, came and attracted them to Himself, but accepted them as His own. Then He presents the reason and proof, saying: “And I am glorified in them,” that is, that I have power over them, or that they will glorify Me, believe You and Me, and glorify alike. If He is not equally glorified in them, then what belongs to the Father no longer belongs to Him. And no one is glorified by something over which he has no power. 2. How then was He glorified equally (with the Father)? All die equally for Him, as for the Father, they preach Him, as for the Father, and just as they say that everything is done in the name of the Father, so in the name of the Son. “I am no longer in the world, but they are in the world” (John 17:11), that is: although I will not be visible in the flesh, yet through them I will be glorified. But why does He incessantly say: “I am not in the world,” and: since I leave them, I entrust them to You, and: “When I was... in the world, I kept them” (John 17:12)? Whoever begins to understand these words simply will come to many absurdities. Is it really possible to admit that He really was not in the world and that, when He departed, He entrusted them to someone else? And those words were spoken as if by a simple person who was forever separated from them. Do you see that He speaks very much in a human way and adapting to their concepts, since they thought that in His presence they would be safer? That is why He says: “When I was... I kept them.” But He said: “I will come to you” (John 14:18), and: “I am with you... to the end of the age” (Matthew 28:20). Why does he now speak as if he really intends to separate? This, as I have already said, is an adaptation to their opinion, so that they may calm down a little, hearing that He says so and entrusts them to the Father. Since they, after many consolations on His part, were not convinced, He finally turns to the Father with a conversation, showing strong love for them. He seemed to be saying this: since You call Me to Yourself, establish them in safety, because I am coming to You. What are you saying? Can't you keep them yourself? Of course I can. Why are you saying this? “...so that they may have... My complete joy” (John 17:13), that is, so that they will not be embarrassed, being still imperfect. With these words He showed that He said all this for their peace and joy: otherwise His words seem contradictory. Nowadays, “I am not in the world, but they are in the world.” So, indeed, the disciples thought; and He adapts to them. If He had said: I will keep them, they would not have believed so much; therefore he says: “Holy Father! keep them in Your name” (John 17:11), that is, with Your help. “When I was... in the world, I kept them in Your name” (John 17:12). Again he talks like a man and like a prophet, because nowhere is it visible that He did anything in the name of God. “Those whom You gave Me I have kept, and none of them perished except the son of perdition, that the Scripture might be fulfilled” (John 17:12). And in another place He says: “Of what He has given Me I can lose nothing” (John 6:39). But not only that one (Judas) perished, but many subsequently. How does He say: “not to destroy”? As much as it depends on Me, I will not destroy. Elsewhere He shows this even more clearly, saying: “I will not cast you out” (John 6:37). Not My fault; I do not drive away or abandon; If someone falls away of his own accord, I do not force him. “Now I come to You” (John 17:13). Do you see how humanly this conversation is structured? Therefore, if anyone wants to humiliate the Son on this basis, he will also humiliate the Father. Look, in fact, how from the very beginning He either teaches Him and explains to Him, or commands Him. As if he were teaching when he says: “I do not pray for peace”; but as if he were commanding when he says: “I have kept them” hitherto, “and none of them has perished,” and: “So you, too, “keep them.” And again: “they were Yours, and You gave them to Me,” and: “When I was... in the world, I kept them.” But the solution to everything is that all these words were spoken in adaptation to their weakness. Having said that “not one of them perished except the son of perdition,” He added: “that the Scripture might be fulfilled.” What Scripture is He talking about? About the one that predicts a lot about Him. But (Judas) did not die because the Scripture would be fulfilled through this. Regarding this, I have already said a lot before that this is a special turn characteristic of Scripture - to represent, as it were, the cause of what comes true later. And if we do not want to make mistakes, then we must carefully examine everything - the properties of the speaker, the subject (of speech), and the laws inherent in Scripture. "Brethren! Do not be children in your mind" (1 Cor. 14:20). 3. But this must be applied not only to the understanding of Scripture, but also to life. Small children do not really seek the great, but are usually surprised at what is worthless. Thus, they look with joy at chariots, horses, charioteers and wheels, when all this is made of clay; and if they really see the king sitting on a golden chariot, and harnessed white horses, and great pomp, they do not pay any attention. Or again: having received a doll made of the same substance and representing the bride, they dress it up; but they won’t even look at real brides who shine with beauty. This is what they do in many other cases. Many adults are now subject to the same thing. Hearing about heavenly things, they do not pay any attention, but are partial to everything mortal, like children - they are amazed at earthly wealth, highly value both glory and pleasure in this life, although all these are the same children's toys (toys) as those, and heavenly things bring life, glory, and peace. And just as children, deprived of toys, cry, but cannot even wish for heavenly things, so do many of those who are considered husbands. That is why it is said: “Do not be children with your mind.” Do you love, tell me, wealth? Why do you love not abiding wealth, but children's toys? After all, if you saw someone treasure a lead coin and bend down to pick it up, wouldn’t you conclude that he was very poor? And you collect things even more insignificant, and consider yourself among the rich! Does this make any sense? No, we will call rich the one who despises everything present, because no one, truly no one, will dare to neglect these insignificant things - silver, gold and other illusory goods, if he does not have a love for more, just like a lead coin, if he does not have gold coins. Therefore, when you see a person ignoring the whole world, be sure that he does this not for anything else, but precisely because he has a better world in mind. Likewise, the farmer neglects a small amount of wheat because he hopes for a large harvest. If, with still uncertain hope, we neglect what we have, then all the more should we do so with an undoubted expectation. That is why I ask and beg - do not harm yourself and, by possessing dirt, do not deprive yourself of heavenly treasures, do not lead a ship with straw and chaff into the pier. Let them say what they want about me, let them be angry with me for the frequent repetition of this admonition, let them call me idle talker, tiresome, intolerable: I will never cease to exhort this and will constantly repeat to all of you these prophetic words: “Atone for your sins with righteousness and your iniquities with mercy towards the poor” (Dan. 4:24). Just as this body requires daily food, so - or much more so - does the soul. And if we do not nourish it, it becomes weaker and more shameful. Let us not despise her when she is dying and starving. She receives many wounds every day - from wishes, from anger, from negligence, from slander, revenge and envy: therefore, it is necessary to prepare medicine for her. And the medicine of alms is important: it can be applied to all wounds. “Give,” said (the Lord), “alms,... then everything will be pure for you” (Luke 11:41), - alms, but not what was acquired by covetousness, because what is given from what was acquired by covetousness does not matter, even if you gave to those in need. Thus, true almsgiving is free from all untruth, and it makes everything pure. Such almsgiving is better than fasting and lying on the ground. Although these feats are harder and more difficult, they are more fruitful. It enlightens the soul, fattens it and makes it beautiful and beautiful. It is not so much the fruit of the olive tree that revives the strength of fighters, but rather that this oil strengthens the ascetics of piety. Let us anoint our hands with it in order to successfully raise them against the enemy. He who tries to be merciful to those in need will soon lag behind covetousness. He who constantly gives to the poor will easily give up in anger and will never think highly of himself. Just as a doctor who constantly takes care of the wounded is easily humbled by looking into human nature in the event of accidents with others, so we, if we decide to help the poor, will conveniently learn to be wise, we will not marvel at wealth and we will not consider the present something great; but let us neglect everything and, soaring to heaven, we will comfortably achieve eternal blessings, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory forever and ever. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: