Беседа 82

John 17:14. I have given them Your word; and the world hated them, because they are not of the world, just as I am not of the world. 1. The disciples of Christ are not of this world. – About the equality of the Son with the Father. – 2. Jesus Christ calls his disciples to peace and unity, which are more likely to attract people to them than miracles. – 3. No one knows God except those who know the Son. – 4. Must believe in God and love Him. God gives us opportunities to do good. - Vices of Christians. “They often come to church just to gawk and show themselves off to others. - Cruelty to the poor. – Seeing evil, no one tries to eliminate it; on the contrary, many envy those who do it and are angry that they cannot do the same themselves. 1. When, while living virtuously, we are persecuted by evil people and suffer ridicule from them for our attachment to virtue, let us not grieve or grieve. Such is the property of virtue that it usually arouses hatred towards itself in evil people. Envying those who want to live righteously, and thinking to prepare an excuse for themselves if they denigrate the good reputation of others, evil people hate (the good) as those who follow the opposite path, and try in every possible way to disgrace their lives. But let us not lament, because the hatred of the wicked serves as a sign of virtue. That is why Christ says: “If you were of the world, the world would love its own” (John 15:19), and again in another place: “Woe to you when all people speak well of you” (Luke 6:26). Therefore, here too He says: “I conveyed to them Your word; and the world hated them." This again expresses the reason why they are worthy of the great care of the Father. For You, he says, and for Your word, they were hated; therefore worthy of all industry. “I do not pray that you take them out of the world, but that you keep them from evil” (John 17:15). He again explains His speech, again makes it more intelligible - which shows nothing other than that He cares a lot about the disciples, since He prays for them with such care. But He said that the Father would do whatever they asked. Why is he here praying for them? This, as I said, is only to express love for them. “They are not of the world, just as I am not of the world” (John 17:16). How does He say in another place: “Which You gave Me out of the world; were they yours” (John 17:6)? There He understands nature, but here He understands evil deeds. Thus, much is said in praise of the disciples, and firstly, that they are “not of the world,” then that the Father himself gave them, that they kept His word and that they are hated for this. And what He says: “just as I am not of the world,” do not be embarrassed by this. The word “like” does not mean perfect similarity here. Just as in this case, when it is said about Christ and the Father, in the word: “how” complete equality is expressed, according to the affinity of Their nature, so when it is spoken about us and about Christ, it allows for a great difference, due to the great and limitless difference between His and our nature. And if Christ “committed no sin, neither was there any deceit in His mouth” (Is. 53:9), then how can the apostles be compared with Him? What do His words mean: “they are not of the world”? They mean another (world) - they have nothing in common with earth - they have become heavenly citizens. And by this He also shows His love, since He praises them before the Father and entrusts them to Him who gave birth. Having said: “Keep them,” He spoke not only about delivering them from dangers, but also about confirming them in the faith. That is why he added: “Sanctify them by Thy truth” (John 17:17), - make them saints through the teaching of the Holy Spirit and right dogmas. As he said before: “You are cleansed through the word that I preached to you” (John 15:3), so now he says the same thing: instruct them, teach them the truth. But He said that the Spirit does this: how can He now ask the Father about this? This again is so that you know equality. And the confession of right dogmas about God really sanctifies the soul. Do not be surprised that He attributes sanctification to the word. And what He says about dogmas is clear from the fact that He added: “Your word is truth,” that is, there is nothing false in it, but everything said must certainly be fulfilled; there is also nothing figurative, nothing corporeal. So Paul says about the Church that Christ sanctified it - “through the word” (Eph. 5:26). This means that the word of God can cleanse. However, it seems to me that the expression: “sanctify them” also means something else, namely: set them apart for the word and preaching. And this is again evident from further words. “As You sent Me,” says Christ, “into the world, so I sent them into the world” (John 17:18). Paul says the same thing: “he gave us the word of reconciliation” (2 Cor. 5:19). Indeed, for what Christ came, for this reason the apostles went around the universe. But the word “how” again here does not mean equality between Him and the apostles: otherwise how could people be sent? And talking about the future as about the past is an ordinary thing for Him. “And for their sake I consecrate Myself, that they also may be sanctified by the truth” (John 17:19). What does it mean: “I dedicate Myself”? I offer you a sacrifice. The sacrifices are all called holy, just as everything offered to God is truly holy. But since in the Old Testament sanctification was in a type, under the form of a sheep, and now it is no longer in a type, but in the truth itself, He says: “so that they too may be sanctified by Thy truth.” And I dedicate them to You and make them an offering. He says this either because their Head becomes a sacrifice, or because they themselves will be a sacrifice. “Present,” it says, “your bodies as a living, holy sacrifice” (Rom. 12:1), and also: “they count us as sheep doomed to the slaughter” (Ps. 43:23). Thus, even without death, He makes them sacrifices and offerings. And that with the word: “I dedicate” He hinted at His sacrifice, this is clear from what follows. “I pray not only for them, but also for those who believe on Me through their word” (John 17:20). Since He died for the believers, and at the same time said: “For them I dedicate myself,” so that no one would think that He died only for the apostles, He added: “I do not pray for them only, but also for those who believe in Me through their word” (John 17:20). 2. Through this He again encouraged their souls, showing that there would be many disciples. Since He made into common property what belonged to them primarily, He again consoles them, declaring that they will also be the author of the salvation of others. And having spoken about their salvation, and about sanctification through faith and sacrifice, He finally speaks of unanimity and thus concludes His word. With this He began, with this He ends. At the beginning He said: “I give you a new commandment” (John 13:34), and now: “that they may... be one, as You, Father, are in Me, and I in You” (John 17:21). The word “how” again does not mean, in relation to the disciples, exact equality, because for them such was impossible. It means: as much as is possible for people, just as in the words: “Be merciful, just as your Father is” (Luke 6:36). What does it mean: “in Us” (John 17:21)? By faith in Us. Since nothing tempts everyone so much as discord, he tries to keep them united. What do you say - did He achieve this? And he greatly achieved it, because all who believed through the apostles are one, although some of them were separated. However, this (separation) did not hide from Him; on the contrary, He predicted it too, and showed that it comes from human negligence. “that the world may believe that You have sent Me” (John 17:21). He says the same thing at the beginning: “By this everyone will know that you are My disciples, if you have love for one another” (John 13:35). But how could others believe through this? They will believe, he says, because You are the God of peace. So, if they observe everything that they have learned, then those who listen to them will recognize the Teacher by the disciples. If they disagree, will no one say that they are disciples of the God of peace? And without recognizing Me as a peacemaker, no one will confess that I was sent by You. Do you see how until the very end He tries to establish His like-mindedness with the Father? “And the glory that You gave Me, I gave to them” (John 17:22), that is, the glory of miracles, the glory of teaching and glory - let them be unanimous, because in this too the glory “that they may be one” and glory is greater than miracles. Just as in relation to God we are amazed that in His nature there is no disagreement or struggle, and this is the greatest glory, so, he says, let them be glorified in the same way. But why, you say, does He ask the Father to grant them this, whereas, according to Him, He gives it Himself? Whether He really speaks about miracles, or about unanimity, or about peace, it is clear everywhere that He Himself taught them this. All this shows that He asks for their comfort. “I am in them, and You are in Me” (John 17:23). How did He give glory? By the fact that He himself dwelt in them, having the Father with Him, in order to unite them more closely. But in another place He says something wrong: the Father will not come through Him, but He and the Father will come and make an abode with Him (John 14:23). Thus, there He destroys the opinion of Sabellius, and here - Arius. “That they may be made perfect, and that the world may know that You sent Me” (John 17:23). Repeats this often to show that peace can attract more than miracles. And indeed, just as enmity has the power to divide, so harmony has the power to unite. “And he loved them as he loved me” (John 17:23). Again here the word: “how” means as much as a person can be loved. And the proof of this love is that He gave Himself for them. Having thus said that they will be safe, that they will not go astray, that they will be holy, that many will believe through them, that they will be worthy of great glory, that not only He himself loved them, but also the Father, Christ finally speaks about what will happen (to them) after leaving here, about the rewards and crowns prepared for them. “Father! “, - He says, “ whom You have given Me, I want them to be with Me where I am” (John 17:24). And this is what they always wanted, saying: “Where are you going?” (John 14:5). But what are you saying? Are you asking to receive it, but you don’t have it yet? How did You say to them: “You will sit... on twelve thrones” (Matthew 19:28)? How did you promise a lot of other things, even more? Do you see that He says all this adaptively? Otherwise, how could He say: “Afterwards you will go” (John 13:36)? Obviously, He says this to further demonstrate His love. “Let them see My glory which You have given Me” (John 17:24). This is again proof of oneness of mind with the Father. It is, of course, higher than the previous ones, because He said: “before the foundation of the world”; but there is also some adaptation in it, since He says: “You gave it to Me.” If this is not so, then I would very much like to ask the opponents: the one who gives, of course, gives to someone existing? So, did the Father first beget the Son, and only afterwards give Him glory, but at first left Him without glory? But how can this be allowed? Do you see that the word “gave” means the same thing as “gave birth”? 3. Why did Christ not say: let them be partakers of the glory, but: “let them see the glory”? By this He hints that all bliss consists precisely in the contemplation of the Son of God; and from here comes glory. So Paul says: “with an open face... beholding the glory of the Lord” (2 Cor. 3:18). Indeed, just as those who look at the rays of the sun and enjoy the clearest air receive pleasure through sight, so then, but to a much higher degree, contemplation will give us pleasure. At the same time, Christ here shows that the object of contemplation will not be something that is subject to ordinary vision, but some amazing essence. “Righteous Father! and the world did not know You” (John 17:25). What does it mean? What is the sequence here? This shows that no one knows God except those who know the Son. The meaning of His words is as follows: I would like everyone to be in this state; but not (everyone) knew You, although they cannot say anything in their defense. This is exactly what the words mean: “Righteous Father.” In these words, it seems to me, He expresses indignation that they did not want to know such a Good and Righteous One. Since the Jews said that they know God, but do not know Him, He says against this: “Because He loved Me before the foundation of the world” (John 17:24), and thereby protects Himself from Jewish accusations. Indeed, the One who received glory, who was loved before the foundation of the world, who desires to have them themselves as witnesses of this glory - how could He be an adversary to the Father? It is unfair, then, that the Jews say that they know You, but I do not know; on the contrary, I know You, but others have not known You. “And these knew that You sent Me” (John 17:25). Do you see that He alludes to those who said that He is not from God, and to this the whole word is directed? “And I have made Your name known to them, and will make it known” (John 17:26). But You said that perfect knowledge is bestowed by the Spirit? So; but what belongs to the Spirit is Mine. “That the love with which You loved Me may be in them, and I in them” (John 17:26). When they understand who You are, then they will know that I am not alien, but greatly loved, that I am a true Son and united with You. Having been convinced of this, as they should, they will maintain both faith in Me and steadfast love. And when they love as they should, then I will abide in them. Do you see how beautiful He came to an end, concluding his speech with a word about love, the mother of all blessings? Let us believe and love God, so that it will not be said about us: “They say they know God, but deny by works” (Titus 1:16), and also: “he has denied the faith and is worse than an infidel” (1 Tim. 5:8). In fact, if an infidel provides benefits to slaves, relatives, and strangers, and you do not care about those belonging to your family, then what excuse will you finally have when through you God is subjected to blasphemy and reproach? Look how many reasons God has given us for charity. Love one, He says, as a relative, another as a friend, another as a neighbor, another as a fellow citizen, another as a man. If none of this moves you, but you break all ties, then learn from Paul that you are worse than an infidel. He, who had heard nothing about alms, nothing about what is in heaven, surpassed you in love for mankind; and you, obliged to love your enemies themselves, look at your own as enemies, and save money more than people. Meanwhile, the money, once spent, will not suffer any harm; and a person left without care will perish. What kind of madness is this - saving money and not taking care of your loved ones! Where did this passion come from? Where does this inhumanity and cruelty come from? 4. If someone, sitting as if on top of the spectacle, looked at the whole world - or better, let’s limit ourselves for now, if you want, to our city alone - so, if someone, sitting on a high place, could see everything human - think how much recklessness he would see, how many tears he would shed, what laughter he would laugh, how much hatred he would feel! We really act in such a way that our deeds are funny, stupid, pitiful, and hateful. Here is one who feeds dogs to catch wild animals, but he himself falls into atrocity; the other uses donkeys and oxen to carry stones, but despises people who are melting away from hunger: he spends an abyss of gold to build stone people, and leaves real people, who have become stone from disasters, in neglect. Another collects precious stones and with great difficulty removes the walls with them, but when he sees the naked members of the beggars, he is not at all moved. Some come up with more clothes to go with their clothes, while others don’t have anything to cover their naked bodies with. In the courts, again, one devours the other. Some waste everything on harlots and parasites; another - on comedians and dancers; others - for magnificent buildings, for the purchase of villages and houses. Again, one calculates interest, the other calculates interest on interest; another composes papers filled with many murders, and even at night has no rest, vigilantly awake to the destruction of others. As soon as the day has come, one runs to unjust profit, another to dissolute spending, and others to embezzlement. In general, there is a lot of concern about what is unnecessary and forbidden, but not even a thought about what is necessary. Those who judge, indeed, bear the name of judges, but act like robbers and murderers. If anyone examines litigation or wills, he will again find a lot of evil here - deceit, theft, evil intentions. And everyone cares about this, but there is no thought about the spiritual. Everyone comes to church just to gawk; but this is not what is required of us - we need deeds and a pure soul. If you spend the whole day on covetousness, and then, coming (to church), say a few words, then not only will you not appease God, but you will irritate Him even more. If you want to bend to the mercy of your Lord, then show your deeds: know the multitude of all kinds of disasters, look at the naked, the hungry, the offended. God has opened thousands of ways for you to love humanity. So, let us not deceive ourselves by living in vain and in vain, and let us not be careless because we are now healthy. We have been exposed to illness more than once and, having reached an extreme degree of exhaustion, died from fear and anticipation of the future. Thinking about this, we will think that we can again undergo the same thing; let us acquire the same fear and become better, since our real deeds are worthy of a thousand condemnations. Those who sit in courts are like lions and dogs, and those who trade in markets are like foxes. And even those who live without being engaged in any business do not use their freedom from business as they should, but waste all their leisure time on theaters and the bad deeds that come from there. And there is no one who would reprove for all this; and there are many who compete and lament that they themselves cannot do on an equal basis with others. But these latter will also be punished, although they will not do anything bad, because “not only do they do it, but they also approve of those who do it” (Rom. 1:32). Their inclinations are equally corrupt, and from the words of the apostle it is clear that there will be punishment for the disposition of the heart. I say this every day and I won’t stop saying it. If someone listens, it’s good; and even if no one pays attention, then you will still hear it when it will do you no good, and you will begin to reproach yourself, and I will be clear of guilt. But God forbid that I have only this excuse; no, I would like you to be my praise before the judgment seat of Christ, so that together we can enjoy heavenly blessings, according to the grace and love of our Lord Jesus Christ, with whom be glory to the Father and the Holy Spirit forever and ever. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: