Беседа 32

There were more prophets in the Church of Christ than in the Old Testament. – Gifts of grace without love and a good life are of no use. – Love is free from all evil. – Paul was sometimes forced to boast. 1 Corinthians 12:27. And you are the body of Christ, and separately you are members. 1. Lest anyone say: what does the example of the body have to do with us? after all, it is arranged this way by nature, and our perfections depend on the will, - (the apostle) applies this example to our circumstances and shows that we, too, must have the same agreement that those (members of the body have) by nature: “and you,” he says, “are the body of Christ.” If there should be no discord in our body, then much more so in the body of Christ, and all the more so since grace is stronger than nature. “And separately - members.” We, he says, are not only the body, but also the members. He talked about this and that above, combining many into one and showing that everyone composes something one, in the likeness of a body, and that this one is made up of many and is in many, and many are contained in it and receive the opportunity to be many. What does it mean: “separately” 53? How much does this concern you, and how much is up to you to be part of. He said: body; and since the whole body was not the Corinthian church, but the universal one, he added: in parts; those. your church is part of the universal Church, a body made up of all churches, so you are obliged to be at peace not only with each other, but also with the entire universal Church, if you are truly members of the whole body. “And God appointed others in the Church, firstly, apostles, secondly, prophets, thirdly, teachers; further, to others he gave miraculous powers, also gifts of healing, help, government, and diversities of tongues” (1 Cor. 12:28). He is now doing the same thing that I said before; The Corinthians boasted of the gift of tongues, which is why he places it in last place everywhere. It is not in vain that he says here: firstly, secondly, but he places the most excellent gift above, and then points to the lower. Therefore, first he names the apostles, who had all the gifts in themselves. He did not simply say: God appointed others in the Church as apostles or prophets, but added: firstly, secondly, thirdly, expressing exactly what I said. "Secondly by the prophets". Then prophesied, for example, the daughters of Philip, Agabus and those of the Corinthians themselves, about whom he says: “let two or three prophets speak” (1 Cor. 14:29), and in the letter to Timothy: “do not neglect the gift that is in you, which was given to you by prophecy” (1 Tim. 4:14). In general, there were much more prophets then than in the Old Testament, because this gift was not sent down to ten, twenty, fifty or a hundred (people), but this grace was poured out abundantly, and each church had many prophets. If Christ says: “all the prophets and the law... until John” (Matthew 11:13), then he is talking about those prophets who foretold His coming. "Thirdly by teachers". The one who prophesies speaks everything from the Spirit, but the one who teaches sometimes speaks from his own mind. This is why (the apostle) says: “We must show great honor to elders who are in charge, especially to those who labor in the word and in doctrine” (1 Tim. 5:17). He who speaks everything from the Spirit does not work; That is why (the apostle) appointed a teacher after the prophet, since the work of the latter is entirely a gift, and the work of the former is human labor; he (the teacher) speaks a lot from himself, although of course he agrees with the divine Scriptures. “Further, he gave miraculous powers to others, and also gifts of healing.” Do you see how he again separates the gift of healings from power, just as he did before? This is because the power is greater than the healing. Having power and striking and healing; but he who has the gift of healing only heals. And see what exact order (the apostle) observes, placing prophecy before powers and healings. Above, when he said: “to one is given by the Spirit the word of wisdom, to another the word of knowledge” (1 Cor. 12:8), he did not supply (the gifts) in order, but spoke indifferently; and here he puts (one) above and (another) below. Why does he place the prophecy higher? Because in the Old Testament it occupied the same place. So, when Isaiah talked with the Jews, presented evidence of the power of God and exposed the insignificance of demons, he pointed to the prediction of the future as the greatest evidence of divinity. And Christ, who performed so many miracles, makes the same an important sign of his divinity and often concludes his speech like this: “Now I tell you... so that when this happens, you may believe that it is I” (John 13:19). But let us suppose that in relation to prophecy the gift of healings rightly takes second place; and why is it the same in relation to teaching? Because it is not the same thing to preach a doctrine and instill piety in the souls of listeners, or to perform miracles; and the most miracles are performed for teaching. 2. Therefore, whoever teaches both in word and in life is above all. (Paul) means precisely those teachers who teach by deeds and edify by word. This made the apostles apostles. Those (gifts of prophecy and miracles) were first received by some who were not entirely worthy, such as those who said: “Lord! Did we not prophesy in Your name?... and in Your name did we perform many miracles?” , and then heard: “I never knew you; Depart from me, you workers of iniquity” (Matthew 7:22–23). But the word of the teaching, and precisely the dual one - deeds and words, can never be received by a vicious person. And don’t be surprised that he delivers prophets first; he means not just prophets, but those who, through prophecy, teach and speak everything for the general edification, which he further sets out more clearly. "Assistance, management". What are aids? To help the weak. Really, tell me, is this a gift? Without a doubt, it is a gift from God to help and manage spiritual things. However, the apostle calls many of our virtues gifts, not so that we indulge in carelessness, but to show that we always need God’s help, and to incite gratitude, make us more zealous and arouse their thoughts. "Different languages". Do you see where he placed this gift, and how he always gives it the last place? Further, since by enumerating (the gifts) he again showed a great difference and aroused the illness of those who received lesser gifts, finally, after presenting a lot of evidence that they were not too humiliated, he turns to them with a very strong denunciation. Having heard the above words, they could say: why are we not all made apostles? First, he offered them consolation and proved with many arguments that this was done out of necessity, and firstly, by the example of the body: “the body,” he says, “is not made of one member,” and also: “if everyone were one member, then where would the body be?” (1 Cor. 12:19); secondly, by the fact that everything is given for benefit: “everyone,” he says, “is given the manifestation of the Spirit for his benefit” (1 Cor. 12:7), thirdly, by the fact that everyone receives from the same Spirit and that what they receive is a gift, and not a debt: “Gifts,” he says, “are different, but the Spirit is the same”; fourthly, by the fact that the Spirit is revealed equally in everything: “to everyone,” he says, “is given the manifestation of the Spirit”; fifthly, by the fact that all this is arranged according to the will of the Spirit and God: “yet all this,” he says, “is produced by one and the same Spirit, dividing to each individual individually as He pleases” (1 Cor. 12:11); and: “God arranged the members, each one in the composition of the body, as He pleased” (1 Cor. 12:18); sixthly, by the fact that the lower members are also necessary: ​​“the members of the body,” he says, “which seem weaker, are much more necessary”; further, by the fact that the lower members are equally necessary with the higher ones, since they make up the body in the same way: “the body,” he says, “is not made up of one member, but from many”; further - by the fact that the higher members also have a need for the lower ones: “he cannot,” he says, “...say... head to feet: I don’t need you” (1 Cor. 12:21): then - by the fact that the lower members enjoy greater honor: “to the less perfect,” he says, “giving greater honor”; also - by the fact that they have common and equal care for each other: “all members,” he says, “take equal care of each other”; finally, by the fact that they are all glorified and suffer together: “if one member suffers,” he says, “all members suffer with it; If one member is glorified, all members rejoice with him.” With such evidence (the apostle) first consoled (the Corinthians); and now he uses a strong and accusatory word. It should not, as I said before, either constantly console, or constantly stop the mouth. Therefore, he, having consoled with many arguments, finally strongly reproaches and says: “Are all the apostles? Are all prophets?...Do everyone have gifts of healing?” (1 Cor. 12:29–30). He does not dwell on one or another gift, but counts everything to the last, expressing either that everyone cannot have everything, as he said before: “if everyone were one member, where would the body be?” or at the same time adding something else to the word of consolation. What is it? The fact that smaller (gifts), like larger ones, should equally be the subject of effort, because they are not given to everyone in general. Why, he says, do you grieve because you do not have the gift of healing? Think that those who have more often do not have what you have, even if it were less. That’s why he says: “Do everyone speak in tongues? Are everyone interpreters?” (1 Cor. 12:30). Just as God did not give all the great gifts to everyone, but to one one this and another to another, so He did the same with the lesser ones, not giving everything to everyone. And He did this in order to inspire great harmony and love, so that everyone, having a need for a neighbor, would be more closely united with his brother. He did the same in the arts, and in the elements, and in plants, and in our members, and in everything in general. 3. Next (the apostle) offers the most important consolation that could encourage them and calm the grieving soul. Which one? “Be zealous,” he says, “for great gifts, and I will show you an even more excellent way” (1 Cor. 12:31). With these words he in some way hints that (the Corinthians) are themselves guilty if they receive smaller gifts, and that they, if they want, can receive larger ones. With the expression: “be jealous,” he demands from them diligence and desire for spiritual gifts. He did not say: higher, but: greater, that is, the most necessary, the most useful. The meaning of his words is as follows: you do not stop desiring gifts, and I will show you the way to receive gifts. He did not say: talent, but: a way to further elevate what he intended to talk about; not one, not two, not three gifts, he says, I will show you, but one path leading to all of them, and not just a path, but the most excellent and open to everyone in general. This is not like other gifts, of which some are given to some, others to others, and not all to all, but a universal gift. Therefore, he calls everyone to him: “Be zealous,” he says, “for great gifts, and I will show you an even more excellent path,” meaning love for your neighbor. Further, intending to talk about it and praise this virtue, he first compares it with other gifts and places them lower, proving that they are nothing without it; and this is very prudent. If he suddenly began to talk about love, and after the words: “I will show you the way,” he said: this is love, and did not use comparisons, then others would begin to laugh, not clearly imagining the importance of the subject and still continuing to be carried away (by gifts). Therefore, he does not suddenly point out love, but first arouses the listener’s attention with the promise: “I will show you an even more excellent way,” and when he has aroused a desire in him, even then he does not immediately begin to talk about it, but, wanting to further strengthen and elevate this desire, he first speaks about the (gifts) themselves and shows that they are nothing without love, and thus puts them in a complete need to love each other, since neglect of it is the cause of all evil. Love, in justice, should seem important already because the gifts not only did not unite them, but also separated those united, but, on the contrary, it can itself unite those separated and make them one body. However, he does not suddenly say this, but points out what they especially desired, that is, that love is also a gift and the most excellent way to receive all gifts. Therefore, if you do not want to love your brother out of duty, then nourish love at least in order to receive a great gift of miracles and abundant grace. And look where (the apostle) begins: first of all, with what they considered amazing and great, that is, with the gift of tongues, and, speaking about this gift, he presents it not as they had, but much greater. He did not say: “if I speak in tongues,” but: “if I speak in the tongues of men” (1 Cor. 13:1). What does it mean - human? The languages ​​of all peoples of the universe. Not content with this increase, he adds another, much greater one, and says: “And angelic, but do not have love, then I am a ringing brass or a sounding cymbal.” Do you see how he exalted this gift and how he later brought it down and overthrew it? He didn’t just say: then I am nothing, but: “then I am ringing brass,” something insensitive and soulless. How - ringing copper? Making a sound, but in vain, in vain and without any need. Further, in addition to the fact that I do not bring any benefit, for many I seem restless, painful and unbearable. Do you see how he who does not have love is likened to soulless and insensitive things? Speaking about the language of angels, (the apostle) did not attribute language to the angels, but expresses the following: although I will speak as angels usually talk to each other, without it (love) I am nothing and even painful and unbearable. Likewise, in another place, when he says: “every tribe of those in heaven and on earth and under the earth will worship Him” (Phil. 2:10), he does not attribute knees and bones to the angels - let it not be - but by the likeness of our worship he wants to express the zealous worship of the angels. So here he speaks of language, meaning not a bodily organ, but in our well-known way of conversation, expressing their mutual conversation with each other. Further, in order for his words to be accepted more quickly, he does not dwell on the gift of tongues, but points to other gifts, and, having shown their insignificance without love, then draws its image. And since he wanted to gradually strengthen his speech, he ascends from less to more; what he put last when counting the gifts, that is, the gift of tongues, now puts in first place, ascending, as I said, little by little from the lesser to the greater. Having spoken about tongues, he immediately moves on to prophecy and says: “and if I have the gift of prophecy” (1 Cor. 13:2). And this also (represents) superlatives. As there he pointed not only to tongues, but to the languages ​​of all people and even angels, and then said that this gift without love is nothing, so here he speaks not only about prophecy, but about prophecy of the highest degree. Having said: “if I have the gift of prophecy,” he adds: “and I know all mysteries, and have all knowledge,” presenting this gift in a superlative degree. 4. Then (the apostle) moves on to other gifts, and so that, counting them separately, not to seem burdensome, he points to the mother and source of all of them, and again in the superlative degree: and “if,” he says, “I have ... all faith.” Not content with this, he also adds what Christ recognized as the greatest: “so that I can move mountains, but do not have love, then I am nothing.” Look how here again he disparages the gift of tongues. Prophecy shows great benefits, namely, knowledge of the mysteries and all understanding, and equally important work from faith, namely, the rearrangement of mountains; but he only mentioned the gift of tongues and nothing more. Notice also how in brief words he embraces all the gifts, that is, in prophecy and faith; this is because miracles are either in words or in deeds. But how does Christ say that moving mountains is the smallest work of faith - he specifically mentions this as something very small when he expresses himself this way: “if you have faith as a mustard seed and say to this mountain, “Move from here to there,” and it will move” (Matthew 17:20), and Paul puts all faith in this? What can I say to this? Moving a mountain is truly a great thing; therefore he mentions this; but not because all faith could produce only this, but because to rude people it seemed great because of the heaviness of the mountains. In this way he elevates the subject, and the meaning of his words is as follows: if I have all faith, even if I can move mountains, but do not have love, then I am nothing. “And if I give away all my goods and give my body to be burned, but do not have love, it profits me nothing” (1 Cor. 13:3). What amplified speech! And here he presents everything in superlatives. He did not say: if I give the poor half of my estate, or two or three parts, but: “if all my estate is mine.” He did not say: I will give, but: I will distribute, expressing, in addition to the use of property, the most zealous helpfulness. “And if... I give my body to be burned.” He did not say: if I die, but again he expresses himself strongly: he represents the most cruel death, that is, burning alive, and says that such a death without love is not an important matter: “there is no benefit to me in that.” But the full power of his words will be revealed when I bring the testimonies of Christ about alms and death. What evidence? Christ said to the rich: “if you want to be perfect, go, sell what you have and give to the poor;... and come and follow Me” (Matthew 19:21); also, talking about love for one’s neighbor, he said: “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13). From this it is clear that with God this is more of everything. But I affirm, says Paul, that even if we lay down (our soul) for God, and not only lay down, but are also burned - this is what the words mean: “if ... I give my body to be burned” - then even then there will be no great benefit to us if we do not love our neighbor. It is not surprising that gifts without love do not bring much benefit; they are even lower than the good life, and many who had gifts were punished as wicked, such as those who prophesied in the name of Christ, cast out many demons and performed many miracles, like Judas the traitor; and others, who believed and led an immaculate life, had no need for anything else to acquire salvation. So, it is not at all surprising that gifts, as I said, need love; but for the most correct life to mean nothing without it, this may seem an exaggeration and lead to bewilderment, especially when Christ ascribes great dignity to these two virtues, that is, non-covetousness and martyrdom. To the rich man, as I noted above, He said: “If you want to be perfect, go, sell what you have and give it to the poor;... and come and follow Me" ; and, talking with his disciples about martyrdom, he said: “Whoever loses his life for My sake will find it” (Matthew 16:25); and again: “Whoever confesses Me before men, him will I also confess before My Father who is in heaven” (Matthew 10:32). Truly, this feat is difficult and almost exceeds nature itself; Those who have been awarded these crowns know this well; no word can describe it; This is a thing characteristic of a high soul and extremely amazing. 5. However, even this wonderful deed, according to Paul, does not bring any benefit without love, even if it were combined with non-covetousness. Why is this so? I will try to explain this by showing in advance how one who gives away all his property may not have love. He who is ready to give himself up for burning and has spiritual gifts may still not have love; and whoever not only gives, but also distributes his property, how can he not love? What can I say to this? Or that (Paul) assumes the impossible to be possible, as he usually does when he wants to say something extraordinary, for example in the letter to the Galatians he says: “Even if we or an angel from heaven preached to you a gospel other than what we preached to you, let him be accursed” (Gal. 1:8). Neither he himself nor the angel, of course, could do this, but in order to depict the subject in the most intense way, he assumes something that will never happen. Also in the letter to the Romans he says: “neither angels, nor principalities, nor powers... could separate us from the love of God” (Rom. 8:38–39). Angels will not do this either; but here too he assumes the impossible. And further he says: “no other creature,” although there was no other left, since he had counted everything, both above and below; but he assumes what is not there in order to express his love in the most intense way. He does the same thing here when he says: whoever gives everything, but does not have love, will not receive any benefit. So, either this must be said, or the fact that he inspires those who give alms to enter into a close union with those who receive them, to give not simply and without participation, but with compassion, mercy, contrition and condolences to those in need. This is precisely why God commanded (to give) alms; God could feed the poor without this; but in order to unite us with love and inspire us with ardent affection for each other, He commanded us to nourish them. That is why it is said in one place: “the word is better than giving” (Sir.18:16); and again: “Isn’t the word higher than a good gift?” (Sir.18:17), and God himself says: “I want mercy, not sacrifice” (Matthew 9:13) People usually have love for those to whom they do good, and those who benefit are sincerely disposed towards benefactors; That is why (God) gave such a commandment in order to arrange a union of love between them. But here’s the question: if Christ called both perfection, then how does (the apostle) say that without love this is not perfect? He does not contradict Christ - let him not - but on the contrary speaks completely in accordance with Him. And (Christ) not only said to the rich man: “Sell your possessions and give to the poor,” but added: “And follow Me.” And following Him is nothing so clearly revealed in Christ’s disciples as mutual love: “By this,” He says, “all will know that you are My disciples, if you have love for one another” (John 13:35). Likewise, His words: “Whoever loses his life for My sake will find it”; and also: “everyone who confesses Me before men, I will also confess him before My Heavenly Father,” does not mean that this is not acquired by love, but indicates the reward prepared for such deeds. And that (Christ) really demanded this, besides martyrdom, is very clearly evident from His following words: “You will drink My cup, and with the baptism with which I am baptized you will be baptized,” i.e. You will suffer martyrdom and be killed for Me; “But let him sit at My right hand and on His left,” not in the sense that someone sits on His right and on His left, but in the sense of the highest honor and glory - “It does not depend on Me, but on whom it is prepared” (Matthew 20:23). Then, explaining to whom this is destined, He says (to the disciples): “Whoever wants to be first among you must be your servant,” teaching humility and love; moreover, it requires the strongest love, which is why, without stopping there, he adds: “since the Son of Man did not come to be served, but to serve and to give His life as a ransom for many” (Matthew 20:26-28), expressing that one must love so much as to even die for those loved. This is what love for Him especially consists of. That is why He says to Peter: if you love Me, “feed My sheep” (John 21:16). And so that you can be convinced how great (this) virtue is, let us depict it in words, because in reality we do not see it anywhere, and we will understand how much good it would be if it were in abundance everywhere. Then there would be no need for laws, or trials, or torture, or executions, or anything like that. If we loved and were loved, then no one would offend anyone, there would be no murders, no quarrels, no abuse, no disturbances, no robberies, no covetousness, no evil, and the very name of vice would be unknown. Meanwhile, miracles cannot produce this, but still arouse vanity and pride in the inattentive. 6. This is what is surprising about love: evil is mixed with other virtues, for example, a non-covetous person often becomes arrogant; the eloquent one falls into the disease of ambition; the humble person is often exalted in his conscience; and love is free from any such infection: no one will ever become proud of his beloved. Imagine a person who would not love just one, but love everyone equally, and then you will see the dignity of love; or, better, if you want, imagine in advance one beloved and one lover, loving as one should love. He lives as if in heaven, always enjoying peace and weaving thousands of crowns for himself. Such (a person) keeps his soul pure from hatred and anger, from envy and pride, from vanity and vicious desire, from all shameful love and all vice. Just as no one will do harm to himself, so he will do harm to his neighbor. Such a (man), while still on earth, will stand on a par with (the Archangel) Gabriel. Such is he who has love! And whoever works miracles and has perfect knowledge, but does not have it (love), even if he raised thousands of the dead, will not receive much benefit, being himself far from everyone and alien to union with slaves similar to himself. That is why Christ made love for one’s neighbor a sign of sincere love for Him. “If you love me, Peter,” He said, “more than these, feed my sheep” (John 21:15-16). Do you see how He again expressed here that this is higher than martyrdom? If someone had a beloved son, for whom he would be ready to give his soul, and if someone, loving his father, paid no attention to his son at all, then by doing this he would greatly upset the father, who would not even consider loving himself for contempt for his son. If this happens in relation to father and son, then much more in relation to God and people, because God is more loving than all fathers. Therefore, He, having said: “the first and great commandment: love the Lord your God,” continued: “the second,” and did not stop there, but added: “similar to it: love your neighbor as yourself” (Matthew 22:37-39). And notice how He demands the latter (love) to almost the same high degree (as the first). About God he said: “with all your heart”; and about your neighbor: “as yourself,” which is equivalent to the expression: “with all your heart.” Truly, if this were carried out with precision, then there would be neither slave nor free, nor master nor subordinate, neither rich nor poor, neither small nor great, and the devil himself would not be known, and not only one, but also the other, and even if there were a hundred or even thousands of them, they could not do anything if there was love. Rather, grass can endure the power of fire than the devil can endure the flame of love. It is stronger than a wall, it is harder than adamant, and if you pointed to another even stronger substance, the hardness of love will surpass everything. It is not overcome by either wealth or poverty, or better, there would be neither poverty nor excessive wealth if there were love, but there would be only goodness arising from both. From wealth we would have contentment, from poverty we would have carelessness, we would not suffer either the worries that are inseparable from wealth, or the fears of poverty. But what am I saying about the benefits of love? Imagine how beautiful love is in itself, how much joy it brings, how much pleasure it gives to the soul; this is predominantly characteristic of her. Other acts of virtue, such as fasting, chastity, vigilance, are associated with difficulty, accompanied by discontent, vicious desire, arrogance; love, in addition to benefits, also gives great pleasure, but there is no labor, and, like a good bee, collecting goodness from everywhere, it deposits it in the soul of the lover. Whether anyone is a slave, it makes slavery more pleasant than freedom, because whoever loves rejoices not so much when he commands as when he obeys, although it is pleasant to command. Love changes the very essence of things and inseparably brings with it all benefits; she is more tender than any mother, more generous than any queen; She makes the difficult easy and convenient, she makes virtue attractive and vice disgusting. Look: giving away your own is apparently regrettable, but love makes it pleasant; taking someone else’s property is apparently pleasant, but love does not allow it to be considered pleasant, but makes you run away like a criminal; speaking ill of others seems pleasant to everyone, but love makes it mean, and speaking well seems pleasant; Nothing pleases us more than to praise the one we love. Also: anger has a certain pleasantness in it, but with love it cannot exist; she completely destroys him; if a loved one insults a lover, then there will be no anger, but there will be tears, admonitions, requests: so far (love) is from irritation! When she sees someone who sins, she cries and grieves, and this sorrow brings her pleasure. Tears and sorrow of love are more pleasant than any laughter and any joy; Those who laugh do not feel pleasure as much as those who cry for their loved ones. If you don’t believe it, then hold back their tears, and they will be upset, like those who have suffered something extremely unpleasant. But, you say, there is an unclean pleasure in love. No, man, give up slander; nothing is filled with such pure pleasure as true love. 7. Do not talk to me about vulgar and base love, which is more a disease than love, but understand the love that Paul demands, which aims at the benefit of those loved, and you will see that such people are more tender in the love of the fathers themselves. Just as those who are addicted to money do not dare to spend it, but are willing to remain in a difficult situation rather than see it diminish, so the one who has love for another will agree to suffer thousands of misfortunes rather than see his loved one suffer harm. How, you say, did the Egyptian woman, loving Joseph, decide to harm him? She loved him with the love of the devil. On the contrary, Joseph did not have the kind of love that Paul requires. Remember what love his words were filled with, and what proposals she made: disgrace me, she said, make me a harlot, insult my husband, upset the whole house, deprive yourself of boldness before God. Such words show that she did not love not only him, but also herself. On the contrary, Joseph loved truly, and therefore rejected all this. But in order for you to be convinced that he cared about her welfare, delve into his answer. He not only rejected her proposal, but also uttered an admonition that could extinguish any flame: “Behold, my lord,” he said, “does not know anything in the house with me” (Gen. 39:8); he immediately reminded her of her husband in order to shame her; He didn’t say, “Your husband,” but, “My lord,” which could more have held her and made her think about who she was and for whom she had passion—a mistress for a slave. If he is a master, then you are a mistress; Be ashamed to have a relationship with a slave, and think about whose wife you are, with whom you want to copulate, towards whom you are becoming ungrateful and treacherous; and I show him more favor. See how he extols his good deeds. She, a rude and shameless woman, could not think about anything lofty; therefore he shames her with universal human thoughts and says: “he knows nothing about me,” that is, he shows me great benefits, and therefore I cannot offend my benefactor so sensitively; he made me the second master of the house, “and he forbade me nothing except you” (Gen. 39:9). Here he elevates her ideas about herself, in order to at least in this way bring her to shame and show her great dignity. He doesn’t stop there either, but adds her name, which could hold her: “because,” he says, “you are his wife; How can I do this great evil? . There is no husband here, you say, and he will not see the insult being caused to him? But God will see. However, the admonition had no effect at all, and she drew Joseph to her. She did this not because she loved him, but because she wanted to satisfy her violent passion, as can be seen from what she did afterwards. She demands trial, accuses, bears false witness, betrays the innocent to the beast and throws him into prison; or, better yet, she, as far as it depended on her, had already killed him, thus arming the judge against him. What about Joseph? Is he like that too? Absolutely not. He did not contradict or blame his wife. Because, you say, they wouldn’t believe him? No, he was very loved, as can be seen from what happened not only at first, but also after. If the barbarian had not really loved him, he would have taken his life, despite the fact that he was silent and did not contradict; This was an Egyptian, a boss, and, moreover, who thought that his marriage bed had been dishonored, and that the slave who had benefited him so much had been dishonored. But all this was overcome by the love and favor that God instilled in him for Joseph. In addition to such love and favor, he had in front of him important evidence (of Joseph’s innocence), if he wanted to listen to the justification - the clothes themselves. If a wife had suffered violence, then her clothes should have been torn and her face torn, and not his clothes should have remained with her. “And when he heard,” he says, “that I lifted up my voice and screamed, he left his garment with me and ran” (Gen. 39:15). Why did you take off his clothes? What would the abused person be more likely to do? Free yourself from the attacker. And not only from this, but also from the following, I can prove the affection and love of Joseph. When he was forced to declare the reason for his imprisonment and stay in prison, even then he did not open the adventure - but what? “For I,” he says, “...did nothing bad, but was stolen from the land of the Hebrews” (Gen. 40:15), and in general he does not mention the harlot anywhere, does not boast of his deed, as anyone else would do, if not out of vanity, then at least so that they would not think that he was thrown into such a dwelling for a bad deed. And if even people guilty of sin do not refrain from blaming them, although the very thing exposes them to shame, then how can one not be surprised at Joseph, who, being pure, did not speak about the passion of his wife, did not declare her sin, and even when he achieved power and became the ruler of all Egypt, did not remember evil and did not take revenge? 8. Do you see how he cared for her, but she did not love, but raged? Yes, she did not love Joseph, but only wanted to satisfy her voluptuousness. Her very words, if you carefully examine them, are filled with anger and great malice. What is she saying? “He brought a Hebrew to us to mock us” (Gen. 39:14). She reproaches her husband for his good deed and shows him his clothes, becoming fiercer than any beast. But Joseph is not like that. But what am I saying about his disposition towards her, when he was the same towards his brothers who almost killed him, and never said anything bad about them, either at home or outside? That is why Paul calls love the mother of all good things and prefers it to miracles and other gifts. Just as with golden clothes and shoes, we sometimes need some other attire in order to recognize the king; and when we see purple and a diadem, we do not demand any other sign of royal dignity - the same is true here. When there is a diadem of love, then it sufficiently distinguishes a true disciple of Christ, not only for us, but also for the infidels. “By this,” says the Lord, “all will know that you are My disciples, if you have love for one another” (John 13:35). This sign is more important than all signs, because by it the disciple (Christ) is recognized. Let others perform thousands of signs, but if they harbor enmity among themselves, they will be ridiculed by the infidels; on the contrary, even if they did not perform a single sign, if only they sincerely loved each other, they would be respected and blameless by everyone. And we are surprised at Paul not because he raised the dead or cleansed lepers, but because he said: “Who faints, with whom I should not faint? Who is tempted, for whom would I not be inflamed?” (2 Cor. 11:29). Even if you compare thousands of signs with this, nothing will be equal; and he himself expected a great reward for himself, not because he performed signs, but because he was like one who was weak to the weak: “What is my reward for? Because when I preach the Gospel, I preach the good news of Christ freely” (1 Cor. 9:18); and then, when he spoke about his advantage over the apostles, he did not say: I performed more signs than they, but: “I worked more than all of them” (1 Cor. 15:10). He was even ready to die of hunger to save his disciples: “For for me,” he says, “it is better to die than for someone to destroy my praise” (1 Cor. 9:15), he says not in order to praise himself, but so that they would not think that he was reproaching them. He never boasts of his perfections unless circumstances require it, and when he is forced to do so, he calls himself foolish (2 Cor. 11:1). If he ever boasts, it is in weaknesses, sufferings and great participation in the misfortunes of others, as he says here: who is weak, and I am not weak? Such words are higher than the most suffering; That’s why he delivers them after everything, strengthening his speech. What are we worth in comparison with him, who do not want to despise money for our own good and give away even the excess of our property? But he was not like that, but gave both his soul and body so that the very ones who stoned and scourged him would receive the Kingdom of Heaven. This is how to love, he said, Christ taught me, who taught me the beautiful commandment about love and who himself fulfilled it in practice; He, being the King of all and a blessed being, did not turn away from the people whom He created from nothing and endlessly benefited, who insulted Him and spat on Him, but became a man for them, treated harlots and tax collectors, healed the demoniac and promised heaven. After all this, people took Him, struck Him on the cheeks, tied Him up, beat Him, ridiculed Him, and finally crucified Him; but even then He did not turn away from them and, being hanged on the cross, said: “Father! forgive them their sin. (Luke 23:34). He brought the thief who at first reviled Him into paradise, made Paul an apostle from a persecutor, and gave His closest and most devoted disciples to death to save the Jews who crucified Him. So, imagining all this done by God and people, let us imitate good deeds and nourish in ourselves a love that surpasses all gifts, so that we may receive blessings, both present and future, of which we may all be worthy, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. These conversations were delivered by the saint in Antioch around 390. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” Gr. εκ μερους – lit. “in parts” – I.I. You might be interested in: