Беседа 29

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 15.14. I am aware, my brother, and I myself know about you, because you yourself are full of natural goodness, full of all intelligence, able to teach others. The apostle above said: “since... I am an apostle with tongue, I glorify my service” (Rom 11.13), also: “Let him not spare you” (Rom 11.21), and again: “Do not be wise about yourself” (Rom 12.16), and then: “Why are you condemning your brother” (Rom 14.10), again: “Who are you, judge a stranger's servant" (Rom. 14.4), and also used many other similar expressions. And after he expressed a lot of harsh things in his message, in conclusion he heals (the wounds inflicted) and what he started is how he ends. At the beginning he said: “I thank my God... for all of you, because your faith is proclaimed throughout the whole world” (Rom 1.8). Here he says: “I am known... I am,... that... you are full of goodness,... able to teach others,” and in this place even more is said than in the first. He did not say - I heard, but - “I am known”, i.e. I have no need to find out from another, but I myself am confident in you, I myself, who denounced and accused you. “For you are full of goodness”: this refers to a recently made exhortation. (The Apostle) seems to be saying this: I did not consider you cruel and brotherly-hating when I advised you to accept each other, not to abandon or ruin the works of God, I know that you are full of goodness. Goodness, I think, is what he refers to here as the completeness of virtue. And he didn’t say, “You have goodness,” but, “Be full of goodness.” With the same expressiveness he continues: “full of all understanding.” What would be the benefit if, despite their love, they did not know how to treat their loved ones? Therefore (the apostle) added: “being full of all understanding, able to teach others,” not only to learn, but also to teach others. Rom.15:15. I wrote to you more boldly, ... in part. Pay attention to Paul’s humility and his wisdom, how, having previously inflicted a deep wound, when he had already achieved what he wanted, he again uses many healing methods. It was enough to calm them down, besides what was said, that (the apostle) confessed to being excessively bold. He does the same in the Epistle to the Hebrews, saying this: “We hope for you, who are loved, to be better and hold fast to salvation, even if we say so” (Heb. 6.9). Similarly, he writes to the Corinthians: “I praise you... because you remember all my things, and just as I gave you the traditions, so keep them” (1 Cor 11.2). And in the Epistle to the Galatians he says: “I hope for you, that you will understand nothing else” (Gal. 5.10). And in all the epistles of Paul one can find the same thought everywhere, but here mainly because the Romans enjoyed great respect and their arrogant mind had to be humbled not only by strict, but also by gentle measures. The Apostle uses both. Therefore, here too he tells them: “be bolder in writing to you,” but not content with this, he added: “in part,” that is, lightly. But it doesn’t stop there either, what does it say? And he did not say – teaching you, or – reminding you, but – “remembering”, that is, reminding you a little. Do you notice how the end matches the beginning? Just as at the beginning of the letter (the apostle) said: “your faith is proclaimed throughout the whole world” (Rom. 1.8), so at the end he added: “for your obedience has reached everyone” (Rom. 16.19). And as at the beginning he said: “I desire to see you, so that I may give you some spiritual gift, for your confirmation, this is, that you may be comforted” (Rom. 1.11-12), so here he expressed himself: “as I remember.” Both here and there he descends from the teaching pulpit and talks with them as with brothers, as with friends and as with equals. And this is the main advantage of a teacher - to make his speech varied for the benefit of his listeners. Notice how (the apostle), having said: “I wrote to you more boldly,” moreover: “in part,” and also: “As I remembered you,” he did not limit himself to this, but, to put it even more modestly, added: for the grace given to me from God, just as at the beginning, he said: “I must” (Rom. 1.14), as if saying: I did not take the honor to myself, I was not the first to take up the matter, but God commanded me to do this and, moreover, by grace, and not because he found me worthy for it. So, do not be upset: it is not I who rebel, but God who commands. And just as there (the apostle) said: “Him I serve... in the gospel of His Son” (Rom. 1:9), so here, having said: “for the grace given to me from God,” he added: Rom.15:16. while I was a servant of Jesus Christ among the nations, ministering the gospel of God as a priest. After sufficient proof of what has been said, (the apostle) turns his speech to the most important dignity (of his apostleship) and calls it not just service, as in the beginning, but sacred service and sacred action. Preaching and evangelizing is my priesthood, this is the sacrifice I make. And no one can blame the priest for caring about the integrity of the sacrificial offerings. With such words (the apostle) together inspires the thoughts of the believers, showing them that they are a victim, and justifies himself by the fact that he is so commanded. My sacrificial knife, he says, is the Gospel and the word of preaching, and my goal is not to become glorified and famous, but Let there be an offering that is pleasing to the tongue and sanctified by the Holy Spirit, that is, may the souls of those taught by me be pleasing to God. God, having brought me to this task, did not so much want to glorify me as he had concern for you. How can an offering become favorable? In the Holy Spirit. Not only faith is needed, but also spiritual life, so that we can hold within ourselves the Spirit once given. Not wood and fire, not altar and knife, but the Spirit is everything for us. Therefore, I try by all means so that this fire does not go out, since I have been entrusted with this. Why do you talk about this to those who have no need? That is why, (the apostle) answers, I do not teach, but remind. Just as (in the Old Testament) the priest stood (before God), kindling fire, so I stand, stirring up your zeal. And notice, he did not say: let there be an offering from you, but: “an offering from the tongue,” and by the word “from the tongue” he means the universe, i.e. the whole earth and sea, and thus humbles the pride of the Romans, so that they do not consider it unworthy to have for their teacher one whose influence extends to the limits of the universe. He said the same thing at the beginning of the message: “as in other languages. I must be Greek and barbarian, wise and foolish” (Rom. 1.13–14). Rom.15:17. Imam therefore give praise in Christ Jesus to those who come to God. Since (the apostle) had humbled himself greatly, he again exalts the word and does this so that the Romans would not recognize it as despicable. Exalting himself and saying: “Imam praise,” he does not change his custom. I boast, he says, not in myself, not in my zeal, but in the grace of God. Rom.15:18–19. For I dare not say anything that Christ did not do by me, in obedience to the tongues, in word and deed, in the power of signs and wonders, by the power of the Spirit of God. No one can say, says (the apostle), that my words are mere boasting. I can imagine many signs of such my sacred rite and evidence of my ordination - not the bells, not the bells, not the withered and mitre, like those of the Old Testament, but what is much more awe-inspiring - signs and wonders. It cannot be said that I was appointed by God and did not fulfill what was assigned, but rather, it was not I who did it, but Christ, which is why I boast in Him, I boast not in unimportant, some deeds, but in spiritual ones. This is what the words mean: “even unto God” (Rom. 15:17). And that I accomplished what I was sent to do, and that my words are not boasting, this is evidenced by the miracles and obedience of the pagans. “For I dare not say anything that Christ did not do by me, in obedience to the tongues, in word and deed, in the power of signs and wonders, by the power of the Spirit of God.” See how (the apostle) strives to prove that everything belongs to God, and not to him. If I say anything or do anything or perform miracles, Christ does it all, the Holy Spirit does it all. By saying this, he also shows the dignity of the Spirit. Do you notice how much more wonderful and terrible all this - sacrifice, offering and symbols - is than the Old Testament service? Saying: “in word and in deed, in the power of signs and wonders,” (the apostle) by this means teaching, wisdom regarding the Kingdom of God, the manifestation of works and life, the resurrection of the dead, the casting out of demons, the sight of the blind, the walking of the lame, and all other miraculous actions that the Holy Spirit has performed in us. Further, in confirmation of this, he points to many disciples, since, by the way, this was also mentioned, and therefore he added: as we from Jerusalem and around even to Illyricum to fulfill the gospel of Christ. So, he lists cities and countries, peoples and tribes, not only in the Roman Empire, but also among the barbarians. Not only make your way through Phenicia, Syria, Cilicia, Cappadocia, but also imagine all the peoples behind them - Saracens, Persians, Armenians and other barbarians. (The Apostle) said “and around” so that you would not only walk the straight and high road, but also every road, and mentally penetrate into South Asia. And just as, having said: “in the power of signs and wonders,” he depicted in one word the entire sum of miracles, so in one word: “around” he again united countless cities, peoples, tribes and countries. In general, he was far from any arrogance and said this for the Romans with the goal that they would not think too much about themselves. At the beginning he said: “I have some fruit in you as well as in the rest of the nations” (Rom. 1.13), and here he refers to the duty of the priesthood. Since he previously used several harsh expressions, here he shows his power more clearly. Therefore, there he simply said: “as in other languages,” but here he indicates all the places of his preaching, and thus undermines their arrogance from everywhere. And he didn’t just say – preach the Gospel, but: “fulfill the gospel of Christ.” Rom.15:20. Sitsa tried to preach the gospel, ... where ... he was not called Christ. Here is another new advantage (of the apostle), who not only preached the gospel to many nations and converted them, but also did not come to preach to those who had already been taught. He was so far from winning over foreign disciples and doing it for his own glory that he taught only those who had not heard the sermon. That is why he did not say: where they did not believe in Christ, but - what is more significant - “not where they were called Christ.” Why did he care about this? Let me not build on someone else’s foundation, - speaks. And with these words he proves that he is devoid of vanity, and at the same time inspires the Romans that he writes to them not out of love for glory and not out of a desire to receive honor from them, but because he fulfills his ministry, performs sacred rites and cares about their salvation. He calls the “foundation” laid by the apostles “foreign smoke” not according to the properties of the persons and not according to the nature of the preaching, but in relation to the reward of each. Their preaching in itself was not alien to him, but it was alien only in relation to the reward, since the reward for the labors incurred by others was alien to him. After this (the apostle) shows that the prophecy was thus fulfilled, saying: Rom.15:21. as it is written: Those who have not heard about Him will see, and those who have not heard will understand. Do you see that Paul rushed to where more work and sweat was required? Rom.15:22. Likewise, I would have been forbidden to come to you many times. See again how (in the apostle) the conclusion of the epistle is similar to the beginning. At the beginning he said: “For I desired to come to you in great numbers, and were forbidden hitherto” (Rom. 1.13), and here he presents the reason why he was detained not once or twice, but many times. As he says there: “I would have come to you many times,” so here: “I would have been forbidden to come to you many times.” After all, the fact that he repeatedly went to them, most of all proves his strong desire to be with them. Rom.15:23–24. Now there is no place for anyone in these countries. Do you see how he proved that he wrote to them and did not come to gain glory from them? I have had the desire to come to you for many years. Even if I go to Spain, I hope... that I will see you past, and will be accompanied by you there, if first I will be partially satisfied with you. So that it would not seem humiliating to the Romans if (the apostle) said: I am coming to you, because I have nothing else to do, he again turns to them a word of love and says: “I have had the desire ... to come to you for many years.” I wanted to come to you not because I had free time, but in order to be resolved by the desire that I have been tormented with for a long time. But so as not to arouse pride in them again, look how he humbles them, saying: “If I go to Spain, I hope... that I will come to see you.” That’s why he wrote this so that they wouldn’t think too much about themselves, since he wants to show his love together and not let them become arrogant. Therefore, he often talks about the same thing and alternately reveals both. And so that the Romans would not again say: he only wants to be with us in passing, (the apostle) added: “and to be carried out by you,” that is, you yourself will be witnesses that I am hastening not out of contempt for you, but carried away by need. And since this still saddens them, he reassures them with a consoling word: “If first I will be satisfied with you in part.” With the expression “mimoid” he shows that he does not seek glory from them, and with the word “I will be satisfied” he expresses that he strives for them out of love and, moreover, not simple love, but strong, which is why he did not say “I will be satisfied”, but “I will be satisfied in part.” No time can satiate me and give me satiation from being with you. Do you see how he proves his love by the fact that, even with all the need to hurry, he will not leave them before he is satisfied? And it already serves as a sign of his love that he uses expressions filled with such warmth. After all, he didn’t say “I’ll see you,” but “I’ll get my fill,” imitating the expressions of his parents. At the beginning he said: “I have some fruit” (Rom. 1:13), and here it is expressed: “that I may be satisfied.” Both reveal a strong desire of the heart. The first contains the greatest praise for them, if from obedience they should give (to the apostle) fruit, and in the second it already directly shows sincere affection. He wrote exactly the same to the Corinthians: “Yes, you see me out, or else I may go” (1 Cor 16.6), expressing in everything his incomparable love for his disciples. This is how he always began and ended his messages. Just as a child-loving father loves his only natural son, so he loved all the faithful, which is why he said: “Whoever faints, and does not faint? Who is tempted, and I am not liquefied” (2 Cor 11.29)? This, above all else, is what a teacher needs to have. That is why Christ said to Peter: if you love Me, “feed My sheep” (John 21.16). He who loves Christ loves His flock. And God made Moses the leader of the Jewish people after he showed his zeal for his fellow tribesmen. Likewise, David ascended to the kingdom, having first shown affection for his compatriots. Even in his youth, he grieved so much for people that he was ready to give his soul when he killed a foreigner. Although he asked: “What will you do to a man who kills a foreigner” (1 Samuel 17.26), he said this not because he was seeking a reward, but only wanted to be trusted and allowed to fight with him. And therefore, when after the victory he came to the king, he did not say anything about it. And Samuel was distinguished by his strong love, which is why he said: “Let me sin in no way to the Lord; let me stop praying for you to the Lord” (1 Samuel 12.23). So, or better to say, much more, Paul burned with love for all those subordinate to him. Therefore, he endeared himself to his disciples in such a way that he said: “For even if your hair had been mighty, your hair would have flown quickly” (Gal. 4.15). That is why God most of all reproaches the Jewish teachers for their lack of love, saying: “Ole, shepherds of Israel, the shepherds feed their own food; do not the shepherds feed the sheep?” But they acted differently: “Ye eat milk,” says (God), “and ye clothe yourself with the wool, and slaughter the fat, but do not feed My sheep” (Ezekiel 34.3). And Christ, presenting the example of the most perfect shepherd, said: “The good shepherd lays down his life for the sheep” (John 10.11). David did this on many occasions, and especially when terrible anger threatened the destruction of an entire people. Seeing the general destruction, he exclaimed: “I am a sinner, I am a shepherd who has done evil, but what have you done to these sheep” (2 Samuel 24.17)? Therefore, when choosing punishments, he chose not hunger, not persecution from enemies, but death sent from God, in the hope that it would spare others and, first of all, strike himself. When this did not happen, he cries and says: “Let ... your hand be on me,” and if this is not enough, “and on my father’s house. For... I am... a shepherd... who has sinned.” He said something like this: if they had sinned, I would have been punished for not correcting them; when the sin was actually mine, then in all fairness I should be punished. And wanting to increase his guilt, David calls himself a shepherd. So he stopped his anger and begged God to cancel the definition. This is the confession of the righteous: “a righteous man is a righteous man who speaks first words” (Proverbs 18.17); such is the care and compassion of the most perfect shepherd. The death of his subjects tormented David’s heart just as much as the death of his own children, which is why he asked God to turn his anger on himself. And he would have done this at the very beginning of defeat, if he had not hoped that it, following its own path, would reach him too. When he noticed that this was not happening, and that the disaster was destroying only his subjects, he could not stand it and was more wounded than by the death of his firstborn Amnon. Then he did not ask for death, but now he wants to fall before others. This is how a boss should be, one who should grieve more for strangers than for his own misfortunes. David felt the same grief when he lost his son, from which one can see that he loved him no more than his subjects. Although Absalom was an unbridled youth and was plotting parricide, David said: “Who will give death to me instead of you” (2 Samuel 18.33)? What are you saying, blessed and meekest of all people? Your son sought to kill you, surrounded you with countless disasters, and you, as soon as he was gone and victory was won, pray for yourself to die? Yes, he answers. This victory was not acquired by the army for me; The battle is boiling inside me stronger than before, and my heart is now breaking more than ever. This is how David and others like him cared for those entrusted to them. And blessed Abraham exerted great care even for those who were not entrusted to him, and even such care that he exposed himself to great dangers. He did not do what he did for the benefit of his nephew alone, but also for the sake of the Sodomites, and not before he stopped pursuing the Persians before he freed all the Sodomites. Although he could have returned back after the release of Lot alone, Abraham did not want this, because he cared equally about everyone, as he later proved. When the Sodomites were threatened not by the invasion of an army of foreigners, but by the wrath of God ready to destroy them to the foundation of their city, when the urgent need was not for weapons, not for battle, not for a militia of soldiers, but for prayer, then Abraham interceded for them with such care, as if he himself was facing destruction. As a result of this, once, and twice, and three times, and repeatedly, he approaches God, even referring to the weakness of human nature, saying: “I am earth and ashes” (Gen. 18.27). And since he knew that the Sodomites themselves had brought upon themselves the wrath of God, he begs to be saved for the sake of others. And God said to him: “I will hide the food from Abraham My servant, which I create” (Gen. 18.17), so that we would understand from this how much the righteous man loves mankind. And Abraham would not have stopped begging God if God had not first departed from him. Although, apparently, he prayed for the righteous, but in reality all this was for the Sodomites. After all, the souls of saints are filled with meekness and love for mankind, both towards their own and towards strangers; they pity even the dumb. That is why the Wise One said: “The righteous has mercy on the souls of his cattle” (Proverbs 12.10), and if cattle, then much more than people. But since I remembered animals, let us imagine how much hard work sheep shepherds in the Cappadocian country endure, caring for the dumb. Often covered with snow, they remain in this position for three days at a time. They also say that shepherds in Libya suffer no less misfortunes, wandering for months at a time in this harsh desert filled with the most ferocious animals. And if there is so much concern for the dumb, then what excuse will we have when rational souls are entrusted to us, and we sleep in such a deep sleep? Is it possible to think about relaxation here? Is it possible to seek peace? On the contrary, for these sheep, shouldn't they go everywhere and expose themselves to a thousand deaths? Or do you not know the price of this herd? Was it not for him that your Lord performed countless deeds and even shed His Blood? Are you looking for peace? What could be worse than such shepherds? Don’t you understand that Christ’s flock is surrounded by wolves that are more evil and ferocious than the Libyan ones? Can't you imagine what kind of soul the person who assumes leadership in the church must have? The people's rulers, conferring on unimportant matters, spend days and nights awake, but we, who struggle for heaven, sleep during the day. Who will then save us from punishment for such carelessness? Even if the body had to be cut, if countless deaths had to be experienced, then shouldn’t it all be rushed to as if it were a celebration? Let not only the shepherds hear this, but also the sheep, in order to make the shepherds more zealous and to incite them to greater zeal, showing them all obedience and obedience and nothing else. This is what Paul also commanded, saying: “Obey your leaders and submit, for they keep watch over your souls, so that they may reward the word” (Heb. 13.17). By the word “watch” he means countless labors, worries and dangers. The good shepherd, exactly the kind Christ desires, competes in heroic deeds with numerous martyrs. After all, a martyr died once for Christ, and a shepherd, if he is what he should be, dies a thousand times for the flock, he can even die every day. Therefore, you, knowing his work, assist him with prayers, zeal, readiness, love, so that we become a praise to you, and you to us. That is why Christ, entrusting His flock to the chief of the apostles, who loved Him most of all, first asked: “Do you love Me” (John 21.16)? - so that you understand that caring for the flock of Christ is a primary sign of love for Christ Himself, since this requires a courageous soul. But I said this about perfect shepherds, not about myself and those like us, but about a shepherd - if there is one - like Paul, or Peter, or Moses. So, let us imitate them, both superiors and subordinates, because even a subordinate can partly be the shepherd of his home, friends, family, wife, children; and if we manage our affairs in this way, we will achieve all the blessings that may be given to all of us to receive through grace and love for mankind, etc. You might be interested in: