Беседа 43

1 Cor. 16:1. When collecting for the saints, do as I prescribed in the churches of Galatia. 1. Having finished teaching about dogmas and intending to expound moral teaching, (Paul) leaves everything else and moves on to the most important of goods, namely, he talks about alms. Having spoken about this one subject, he ends (the speech); Meanwhile, in other epistles he does not do this anywhere, but concludes them with a conversation about alms, and about abstinence, and about meekness, and about long-suffering, and about all other virtues. Why is he here engaged in only one part of moral teaching? Because in what was said before there was a lot of morality, namely in how he punished the fornicator, how he admonished those who were on trial before the outside (pagans), how he brought fear to those given to drunkenness and gluttony, how he denounced troublemakers, rivals and power-hungers, how he threatened to hand over unbearable punishment to those who unworthily approached the sacraments, how he explained the supper of love. Therefore, now he mentions only one thing that was especially necessary, i.e. about helping the saints. And look at his wisdom: he talks about this already when he convinced them of the truth of the resurrection and aroused jealousy. True, he talked to them about this before, when he said: “If we have sown spiritual things in you, is it great if we reap bodily things from you?” and again: “Who, having planted grapes, does not eat their fruit?” (1 Cor. 9:11, 7). But since he knew the greatness of the proposed virtue, he does not leave it to say about it at the end of the message. He calls collection alms in order to immediately present this matter as easy from the very beginning, because if it must be collected from everyone, then such an institution becomes easy for everyone. However, when he began to talk about collecting, he did not immediately say: “Let each of you put aside and save for himself,” although this should have been the case; but he said in advance: “as I established in the churches of Galatia,” and then he added that too; by pointing out what others are doing, he excites them to competition, offering it to them in the form of a narrative. This is what he did in his letter to the Romans, where, explaining to them the reason for his departure to Jerusalem, he speaks among other things about alms: “And now I am going to Jerusalem to serve the saints, for Macedonia and Achaia are zealous in some alms for the poor among the saints in Jerusalem” (Rom. 15:25-26). Some are encouraged by the example of the Macedonians and Corinthians, and others by the example of the Galatians: “Do as I have decreed,” he says, “in the churches of Galatia”; they would be ashamed to be inferior to the Galatians. He did not say: I convinced and advised, but: “established”, which expresses great power; He cited as an example not one city, not two or three, but a whole people, as he did in relation to dogmas: “so,” he says, “in all the churches of the saints” (1 Cor. 14:33); If such a conviction is strong for faith in dogmas, then it is even stronger for imitation in deeds. What, tell me, did you arrange? “On the first day of the week”, i.e. on Sunday, “let each of you put aside and save for himself as much as his fortune allows, so as not to make preparations when I come” (1 Cor. 16:2). See how he convinces them with the time itself: this day in itself is sufficiently conducive to almsgiving. Remember, he says, what you were honored with on this day: unspeakable blessings, the root and source of our life, began on this day, and not only because of this time is conducive to philanthropy, but also because it provides rest and freedom from work; a soul lightened from the burden of labor becomes more willing and capable of mercy. In addition, communion on this day of the terrible and immortal mysteries produces great readiness (for alms). So, on this day, “each of you,” not only one or the other, but “every one,” whether he is poor or rich, wife or husband, slave or free, “let him keep it for himself.” He didn’t say: let him bring it to church so that they won’t be ashamed to bring little, but let him, saving little by little, increase the offering, and then show it when I come; and until that time, he says, put it aside for yourself, and make your house a church, an ark, a treasury; be a guardian of sacred property, a self-appointed steward of the poor; love for humanity gives you this sacred right. The vessel preserver remains a sign of this to this day. But the sign remains, but there is no action. I know that many of those present will again reproach us and, hearing our words, say: do not, we ask you, do not be heavy and burdensome for the listeners; leave it to their discretion, give it to the will of the listeners; You shame us so much and make us blush! But I won't stop talking about it; and Paul was not ashamed to continually repeat this and insist, like those begging for alms. If I said: give it to me and bring it to my house, then perhaps my words would be shameful; however, even then, no, because “those who serve the altar,” says (the apostle), “deal with the altar” (1 Cor. 9:13). 2. But perhaps someone will reproach me for speaking about myself. No, I now propose a request for those in need, or, better, not for those in need, but for you, the givers; That’s why I speak boldly. And what shame is it to say: give to the Lord who is hungry, clothe Him who walks naked, receive Him, a stranger? Your Master, before the whole universe, is not ashamed to say: “For I was hungry, and you did not give me anything to eat” (Matthew 25:42), whereas He lacks nothing and has no need - and will I be ashamed and waver? No, such shame comes from the devil’s wiles. Therefore, I am not ashamed, but I boldly say: give to those in need, and I will speak louder than those in need. If anyone could prove and convict that by saying this, we attract you to ourselves, and under the pretext of the poor we mean our own benefit, then this would be worthy not only of shame, but also of a thousand thunders, and those who do this should not live; if, by the grace of God, we do not care about ourselves at all, but offer you the gospel freely, working, although not like Paul, but being content with our own, then I say with all boldness: give to those in need, and I will not stop saying this, but I will judge those who do not give strictly. If I were a military leader and had soldiers, then, of course, I would not be ashamed to beg for food for my soldiers; I also care about your salvation. But in order for my words to be more valid and stronger, for this purpose, having become under the leadership of Paul, I will say to you along with him: “Let each of you put aside and save for himself as much as his fortune allows him.” Look again how easy it is. He didn’t say: so much or so much, but: “as much as his condition allows,” you never know. He also did not say: how much someone will acquire, but: “as much as his fortune allows him,” expressing that the acquisition is from God. And not only in this way does he make his advice easy to implement, but also by the fact that he does not command that everything be brought in at one time, since if you collect little by little, then service and expenditure become insensitive. That’s why he orders not to bring it immediately, but assigns a long period and gives the reason: “so as not to make preparations when I come,” he says, then there are meetings, i.e. so as not to make fees when the time for contribution comes. And it is not without purpose that he offers them this suggestion: the expectation of Paul should have aroused in them more zeal. “When I come, those whom you choose I will send with letters to bring your alms to Jerusalem” (1 Cor. 16:3). He did not say: anyone, but: “whom you choose,” i.e. whomever you choose, so that the service will be certain. He leaves the task of choosing those who will give alms to themselves (the Corinthians); It won’t be like that, he says, you will be the one to sacrifice, but it is not you who will choose those who have to give. And so that it does not seem as if he is removing himself from them, he also encloses his messages: “whom,” he says, “you choose, I will send with letters”; as if he said: I will be with you, and I will take part in the ministry through messages. He did not say: I will send them to take your alms, but: your grace, to show that they are doing a great deed, to inspire that they themselves benefit from it. In other places he calls (such alms) blessing and fellowship (2 Cor. 8; Phil. 1), the first so that the listeners do not become careless, and the last so that they do not become proud; but nowhere did he call it alms. “And if it is fitting for me to go, then they will go with me” (1 Cor. 16:4). Here he again encourages them to be generous: if he says that so much will be collected that I will need to go, then I will not refuse. But he didn’t directly promise this and didn’t say: when I come, I’ll take it myself, because I wouldn’t be so inclined to increase their alms if I said it at the very beginning, and then such an addition would be good and timely. That is why he did not directly promise this, and did not keep silent about it at all, but, having said in advance: “I will send it,” then he also mentioned himself. And in these words: “and if it is appropriate for me to go,” he again leaves the matter to their will, i.e., that it depends on them to collect a lot and so much so that he would not be ashamed to undertake the journey. “I will come to you when I pass through Macedonia; for I am going through Macedonia” (1 Cor. 16:5). He said the same thing before, but then with anger, adding: “But I will come to you soon, if the Lord wills, and I will test not the words of the proud, but the power” (1 Cor. 4:19); and now it is more favorable that they wish for his arrival. And so that they don’t say: why do you prefer the Macedonians to us? - he did not say: when I go, but: “when I pass through Macedonia; for I am going through Macedonia." “Perhaps I’ll live with you, or spend the winter” (1 Cor. 16:6); I don’t want to visit you casually, but to stop and live with you. He wrote this in winter while in Ephesus. That is why he says: I will remain in Ephesus until Pentecostia, then I will go to Macedonia; and, having passed it, I will come to you in the summer, perhaps I will spend the winter with you. 3. But why did he say: “maybe” and not affirmatively? Because Paul did not foresee everything, and because it was useful. Therefore, he does not directly state that, if this had not happened, he would be justified in what he said then vaguely, as well as in the fact that the Spirit directed him according to his authority, where he wanted, and not where he himself wanted (Paul). He also does the same in the second epistle, when he justifies himself in his delay: “or whatever I undertake, I undertake according to the flesh, so that with me it is sometimes “yes, yes” and sometimes “no, no” (2 Cor. 1:17). “So that you can take me where I’m going.” And these are words of love and great goodwill. “For I do not want to see you now in passing, but I hope to stay with you for a while, if the Lord allows” (1 Cor. 16:7). Here he expresses his love and together frightens sinners, however, not directly, but under the guise of a friendly disposition. “I will remain in Ephesus until Pentecost” (1 Cor. 16:8). It is not in vain that he speaks about all this with precision, but he reveals it to them as friends, because friendship is characteristic of announcing the reason why he does not come, why he hesitates and where he is. “For a great and wide door is opened to me, and there are many adversaries” (1 Cor. 16:9). If (the door) is large, then where does the “resistance” come from? This is why there are many opponents, that faith is great, that the entrance is great and wide. What does it mean: “the door... is large”? Many are ready to accept faith; many are ready to begin and convert; My entrance is wide, because the souls of those who come willingly accept the obedience of faith. The devil breathed strong anger then, seeing that many were retreating from him. Therefore (Paul) had to stay there for two reasons: because the benefit was great, and because the feat was great. With such a speech he also encouraged (the Corinthians), informing them that, finally, the word acts everywhere and conveniently increases. And that there were many opponents, this also means the success of the gospel preaching. An evil demon is never more furious than when he sees many of his vessels being stolen. Therefore, when we want to do something great and valiant, we will look not at the fact that the task is a lot of work, but at its benefits. And Paul, look, does not lose courage and does not run away because there are many opponents, but he remains and strains his strength, because the door was great. This, as I said, was a sign of the devil's disarmament. This evil beast cannot be irritated by someone who has done something small and insignificant. Therefore, do not be surprised when you see that a righteous man who performs great deeds suffers many disasters; one should marvel at the opposite, i.e. if the devil, being often slain, would remain calm and meekly endure the wounds (inflicted on him). It is not surprising if the serpent, receiving incessant blows, becomes furious and rushes at the striker. And the devil, creeping, rages against everyone more evil than any serpent and attacks, putting out his sting, like a scorpion. This should not confuse us; Those returning from war, after battle and victory, must be covered in blood, and often have wounds. Therefore, when you see that someone gives alms and does many other good deeds, and thus crushes the power of the devil, and meanwhile is exposed to temptations and disasters, do not be embarrassed by this; That is why he is subjected to temptations, which greatly amazes the devil. But why, you say, does God allow this? So that he would be rewarded with great crowns, and the devil would receive a severe defeat. Truly, when he, doing good and experiencing evil, thanks God for everything, then the devil is amazed. It is a great thing to be merciful and virtuous when circumstances are favorable; but it is much more important not to deviate from good activities even during disasters. In the latter case, a person acts strictly for God. So, beloved, whether we are in danger or suffer something deplorable, let us all the more diligently perform deeds of virtue, because it is not yet the time for reward. Let us not look for crowns here, lest during the distribution of crowns we should reduce our reward. Just as among artists those who work on their own account receive a large salary, and those who live at the expense of the person who hired them receive a much smaller payment, so among the saints who does a lot of good and suffers a lot of evil, he receives a full reward and a much greater reward - not only for the good that he did, but also for the evil that he suffered; and whoever enjoys here, living in pleasures and luxury, receives not so bright crowns there. Therefore, let us not seek reward here, but especially then we will rejoice when, while doing good, we suffer evil, because there God prepares for us a reward not only for good deeds, but also for the temptations we endure. 4. To make what has been said clearer, imagine two rich people, who are both merciful and give to the poor. Then, let one remain with his wealth and enjoy complete prosperity, and let the other fall into poverty, be subject to illness and misfortune, and meanwhile thank God. When they leave here, which of them will receive the greater reward? Is it not obvious that he who has been subjected to illness and sorrow, since he has not fallen into human weaknesses in both prosperity and misfortune? Without a doubt he is. Such a person is truly a pillar of adamantium, a faithful servant. If every good thing must be done, bearing in mind not the kingdom, but the will of God, which is greater than any kingdom, then what will be awarded to the one who neglects virtue, because here he does not receive reward for it? Therefore, let us not be embarrassed when we see that someone who guarded widows and often treated the poor loses his home from a fire, or experiences another similar misfortune; he will receive a reward for that too. Likewise, Job is not so much surprised for his alms as for the suffering that followed; and his friends are condemned for this reason and are considered worthless, because they demanded rewards in this life and therefore unfairly judged the righteous. So, while we endure poverty and misery, let us not seek reward in this life; It is extremely shameful to covet the blessings here when heaven and the blessings above are offered to us. Let us not do this, but no matter what unexpected circumstances may befall us, let us constantly turn to God and follow Blessed Paul; Let's build an ark for the poor in our house, which should be located near the place where you stand for prayer, and every time you start to pray, put alms in advance, and then send up the prayer. Just as you do not begin prayer without washing your hands, so (do not begin it) without alms. Placing alms means no less than hanging the Gospel near your bed; If you, having hung the Gospel, do nothing yourself, you will not receive as much benefit, but by arranging such a reliquary, you have a weapon against the devil, give wings to your prayer, sanctify your house, preserving the royal mess in it. Let this reliquary stand by your bed, and your night will be without dreams; just don’t put anything in it from unrighteous acquisitions; Your work is almsgiving, and almsgiving cannot come from hardness of heart. Do you want me to show you the sources from which to borrow such offerings, in order to make them easy? A craftsman, for example, a shoemaker, tanner, coppersmith, or any other person, having sold something from the products of his craft, let him bring the firstfruits of the price to God, let him put aside a small part there and share this small part with God; I do not demand much, but as much as the sons of Judah, filled with countless evils, brought, we, who long for heaven, will put aside the same amount. However, I do not make this a law, I do not forbid putting aside more, but I only ask you to put aside at least a tenth. Do the same not only when selling, but also when buying. Let the owners of the fields observe the same rule when collecting income from them; so are all who gain righteously; I’m not talking about moneylenders, nor about warriors who oppress others and get rich from other people’s misfortunes - God will not accept anything from them - but I’m talking about people who collect property through righteous labors. If we establish ourselves in such a habit, then our conscience will reproach us as soon as we do not follow this rule; when we ourselves experience that this is not a difficult matter, then we will gradually move on to the highest virtues and, having learned to despise wealth and plucking out the root of evil in ourselves, we will calmly spend our present life and achieve the future life, which may we all be worthy of 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” You might be interested in: