Беседа 12

2 Corinthians 6:1–2. We, as companions, beg you so that the grace of God will not be received by you in vain. For it is said: in an acceptable time I heard you and on the day of salvation I helped you. Behold, now is the favorable time, behold, now is the day of salvation. Grace does not lead to salvation if there is no pure life. – What is true wealth? - The poor are happier than the rich. 1. Since (the apostle) said that God calls, and we are only messengers from Him, who pray that you will be reconciled with God, so that (the Corinthians) do not give in to carelessness, he again frightens them and excites them, saying: “We beg you, so that the grace of God will not be received by you in vain” (“we pray that you will not receive the grace of God in vain”). “Let us not,” he says, “indulge in carelessness, because God calls us and sent messengers to us. On the contrary, that is why we ourselves will try in every possible way to please God and collect spiritual treasures (which he spoke about above when he said that “the love of God will support us,” that is, it urges, compels, forces us) - so that, after such care, giving in to carelessness and not showing anything good, you will not be deprived of such great benefits. So, do not think that because (God) sent those who call, this calling will continue forever. It will continue only until the second coming; He will call while we are only here, and after that judgment and torment. This,” he says, “is what prompts us to call you.” He often excites believers not only with the greatness of goods and love for mankind (of God), but also with the shortness of time. So in other letters he says: “now salvation is nearer to us” (“now is salvation near us”) (Rom. 13:11); and again: “The Lord is near” (Phil.4:5). And here he does even more: he motivates believers not only by the brevity of the given time, but also by the fact that this is only time and favorable for salvation. “Behold,” he says, “now is the favorable time, behold, now is the day of salvation” (“Behold, now is the favorable time, behold, the day of salvation”). Let us not waste favorable time, but let us show the care worthy of the grace given to us. “That’s why,” he says, “we ourselves are in a hurry, knowing both the brevity and the favorableness of time.” That is why he said: “we beseech you” (“we pray with great haste”). “As your helpers,” because “We help you more than God, from whom we were sent. He has no need for anything; all salvation extends to you.” However, this does not deny the fact that (the apostles) were companions of God, as he says in another place: “For we are fellow workers with God” (“We are co-workers with God”) (1 Cor. 3:9). “It is to this salvation,” he says, “that we call you: “we beg you.” When God calls for salvation, He does not just call, but presenting His rights for this, namely, that He gave the righteous Son, who knew no sin, and made Him sinners for us, so that we would become righteous. The One who has so many rights and is God should not have called, and, moreover, disobedient people; on the contrary, we should call on Him every day. And, however, He calls: we, he says, calling, cannot present to you any right or benefit, except that we beg you in the name of God, who has revealed so many benefits to you. We beg you to accept His blessing and not reject the gift. So, listen to us - and do not accept the grace offered to you in vain.” So that (the listeners) do not think that reconciliation consists only in believing in the Caller, he also requires correction of life, because, having received forgiveness of sins and, having been reconciled (with God), living again still means the same thing as returning to hostility again and, in the judgment of life, accepting grace in vain. Grace will not save us in an unclean life; on the contrary, it will harm us even more and aggravate our sins if, after such knowledge and gift, we return to our former iniquities. However, (the apostle) does not yet say this clearly, so as not to make his words heavy; but only says that otherwise we will not receive any benefit. Then he recalls the prophecy, thereby convincing and urging (the Corinthians) to move forward in order to receive salvation. “For it is said,” he says, “in an acceptable time I heard you and on the day of salvation I helped you. Behold, now is the time acceptable, behold, now is the day of salvation" ("The saying is: in the time of delight have I listened to you, and in the day of salvation have I helped you. Now is the time acceptable, behold the day of salvation") (2 Cor. 6:2). "The time is favorable." What time is it? A time of gift and grace, in which they do not demand an account of sins, do not pronounce condemnation, but with the forgiveness of sins they offer the enjoyment of countless benefits - justification, sanctification and all others. How much work would you have to do to wait for such a time? But now, without any labor on our part, this time has come, bringing with it the remission of all former sins. That is why they call it favorable, since (the Lord) now accepts the greatest sinners, and not only accepts them, but also honors them with the highest honors. When the King came, it was no longer a time of judgment, but of mercy and salvation. That is why he calls this time favorable, while we are in labor, while we work in the vineyard, while the eleventh hour remains. 2. So, let’s begin the feat, show a virtuous life; besides, it's easy. It is easy for one who strives at such a time, in which such great gifts and such great grace have been poured out, to receive a reward. And among earthly kings, during celebrations, when they appear in royal robes, and those who have worked little receive great gifts; meanwhile, on the days when they judge, great efficiency and great effort are required (to get something). Therefore, we will strive at such a favorable time, in which the gift is given. Now is the time of grace, God's grace, when we can easily receive crowns. If (God) accepted us, burdened with so many sins, and forgave us, will he not even more accept us when we have already been forgiven, and when we bring something of ourselves. Further, as (the apostle) always does, putting himself on stage so that they can take an example from him, so he does so here. That’s why he adds: “We do not cause anyone to stumble in anything, so that our service will not be blamed” (“not one thing that gives offense in anything, so that our service will be blameless”) (2 Cor. 6:3), - borrowing conviction not only from time, but also from the example of those who labored as they should. And look how modestly he does it. He didn’t say: “Look at us, this is who we are”; but, as if defending himself against the accusation, he calculates his (deeds). And he posits two distinctive signs of an immaculate life, the first: “we do not put offense in anything” - he did not say “accusations”, but what is much less important - “stumbling” - that is, without giving anyone a reason to reproach us, - “let our service be blameless” - so that no one would attack (this ministry); and he did not say again, so that no one would blame or accuse, but so that it would not give even an accidental reason for someone to blame for anything. The second sign: “but in everything we show ourselves to be servants of God” (“but in everything we present ourselves as servants of God”) (2 Cor. 6:4). This is much higher (previous). Indeed, it is not the same thing to be free from accusation and to arrange ourselves in such a way that from everything it is clear that we are God’s servants; and it is not the same thing to avoid blame and to be worthy of praise. He did not say: “appearing” (φαινόμενοι), but: “we show ourselves” (“presenting ourselves”) (συνιστώντες), i.e. showing (oneself as such in practice). Then he talks about how they became so. What kind? “In patience,” he says, “in many things.” He made patience the foundation of blessings, which is why he did not just say “in patience,” but “in much patience,” to show its importance. Indeed, enduring one or two misfortunes is not a great thing; That’s why he lists many sorrows and temptations, saying: “in sorrows, in troubles” (ανάγκαις). But sorrow increases even more when it is impossible to avoid misfortunes, and when some inevitable necessity requires suffering. “In cramped circumstances” (“In cramped conditions”) - that is, either in cramped conditions of hunger and other necessary needs, or simply in cramped temptations. “Under blows, in prisons, in exiles” (“In wounds, in prisons, in disorder”) (ακαταστασίαις) (2 Cor. 6:5). And each of them in itself is hard: it’s hard to endure scourging, it’s hard to be in chains, it’s hard to have no peace from persecution - this is exactly what “in disorder” means; but when all these sorrows befall you, and at once, then think what kind of soul this requires! Then he adds to external sorrows those that actually depended on him: “in labor, in vigils, in fasting, in purity” (“in labor, in vigil, in fasting, in purification”) (αγιότητι). With these words, he points to the labors with which he burdened himself, moving from place to place; and doing it with his own hands - on those nights on which he taught or worked for himself, and with all this, not forgetting fasting, although these (feats) alone were worth more than one thousand fasts. And by “purity” (“purification”) here he means either chastity, or purity in everything, or lack of covetousness, or the fact that he preached the Gospel for free. "In prudence" ("In understanding") (γνώσει) (2 Cor. 6:6). What is “in prudence”? In the wisdom given from God, which truly is knowledge, and not like imaginary sages who boast of external education, but are deprived of this true wisdom. “In generosity, in goodness” (“In long-suffering, in goodness”). And this is an important evidence of a courageous and noble soul - to generously endure defeats and blows inflicted from everywhere. Further, to show how he became such, he added: “in the Holy Spirit.” “Through Him,” he says, “we do all this.” But look where he placed help from the Holy Spirit - after he had already counted his deeds. It seems to me that he wanted to show something else with this. What is it? The fact that “we are richly filled with the Holy Spirit, and we justify our apostleship by the fact that we have been rewarded with spiritual gifts,” since, although this also depends on grace, nevertheless, he himself was the cause, having attracted grace to himself through his deeds and deeds. If anyone thinks that, in addition to what has been said, (the apostle) also expresses with these words that he, in using the gifts of grace, did not give anyone any temptation, I think that he will not sin against the meaning. Indeed, some (of the Corinthians), having received the gift of tongues and becoming proud, thereby gave rise to self-condemnation, because the one who received spiritual gifts can abuse them. “We,” he says, “are not like that, but “in spirit,” that is, in talents, we remained blameless. "In unfeigned love". 3. This is what was the cause of all the benefits (acquired by him); this is what made him such, and preserved the Spirit in him, by whose action everything was accomplished for him. “In the word of truth” (2 Cor. 6:7), which he often mentions, that is, that we proclaimed the word of God without deception and without counterfeit. "In the power of God". He always acts as he always does—that is, he attributes nothing to himself, but assimilates everything to God and attributes all his actions to Him—he does the same here. Since he said a lot of great things about himself, namely that he led a blameless life in everything, and showed the highest wisdom in himself, he assimilates all this to the Spirit and God. Indeed, what he said was extraordinary. If it is difficult for someone living in silence to become virtuous and immaculate, then think what kind of soul should be in someone who, overwhelmed by so many sorrows, always shines. But he endured not only this, but much more, as we will see later. And not only is it amazing that he remained carefree, overwhelmed by such waves, and bravely endured everything, but even more so, that he (endured) all this with joy - as he clearly indicates this further, saying: “with the weapon of righteousness in the right and left hand” (“weapons of righteousness in the right and left hand”). Do you see what presence of mind and what a strong soul? He shows that sorrows are weapons that not only do not overthrow (those who endure them), but also protect and strengthen. “Left” (“Shuimi”) he calls imaginary (δοκούντα) sorrows, because these too have their reward. Why does he call them that? Either because he speaks in accordance with the concepts of others, or because God commanded us to pray not to fall into temptation. “In honor and dishonor, with blame and praise” (“Glory and dishonor, disgust and praise”) (2 Cor. 6:8). “What are you saying? Do you consider it great that you enjoy fame? Truly so,” he says. Why? It would seem that to endure dishonor is a great thing; and does it take a small soul to enjoy glory? On the contrary, great and very great, so that, taking advantage of glory, one does not fall into pride. That is why he thinks about glory in the same way as about dishonor, because he shone equally in both cases. But how is (fame) a weapon of truth? Such that many, seeing teachers of piety in glory, are themselves excited to piety; she testifies to their good deeds; God is also glorified by such glory. And this is the work of the wisdom of God - that the preaching of the Gospel should be accomplished by contrary means. Look, Paul was tied up. And this was allowed for the benefit of the Gospel: “my circumstances,” he says, “served for greater success of the gospel: and most of the brothers in the Lord, encouraged by my bonds, began with greater boldness, fearlessly preaching the word of God” (“even for me, even more for the success of the gospel came: and the greatest number of brethren... who trusted in my bonds, are more confident without the word of fear... speak" (Phil. 1:12, 14). He was also in glory. And this again aggravated the jealousy of the believers. "In honor and dishonor" ("Glory and dishonor"). He bravely endured not only the physical sorrows that he listed above, but also the actual spiritual ones. And these sorrows usually greatly disturb the spirit. Jeremiah suffered many temptations; and from these he became weak, and when they slandered him, he said: “I will not prophesy, neither will I speak any more in His name” (“I will not remember the name of the Lord”) (Jer. 20:9). And David often complains about slander. And Isaiah, after many other consolations, reassures (the Jews) this way: “Do not be afraid of the reproach of people, and do not be afraid of their slander” (“do not be afraid of the reproaches of man, and do not repent of their slander”) (Is. 51:7). And Christ says to the disciples: “When they revile you and persecute you and slander you in every way unrighteously for My sake, rejoice and be glad, for your reward is great in heaven” (“when they say all kinds of evil things against you lying... rejoice and be glad, for your reward is great in heaven”) (Matthew 5:11-12), and in another place it is added: “and jump" (Luke 6:23). He would not have given such a reward if this feat had not been great. In bodily suffering, the illness of the soul shares the body, because both body and soul suffer together; and here (suffers) one soul. That is why many fell from mere spiritual sorrows and destroyed their souls. That is why for Job the reproaches of his friends seemed heavier than wounds and worms (Job 19). Truly, there is nothing more painful for those tormented by sorrows than a word that stings the soul. That is why (the apostle), listing his labors and deeds, also considers this one, saying: “glory and dishonor.” So many of the Jews did not want to believe (in the Lord), only for fear of losing glory among the people. They were not afraid of executions, but of being kicked out of the congregation. Therefore (the Lord) said to them: “How can you believe when you receive glory from one another” (“how can you believe when you receive glory from one another”) (John 5:44)? And many could be pointed out who, despising all suffering, were overcome by glory. “We are considered deceivers, but we are faithful” (“Like deceivers and true believers”) (2 Cor. 6:8). This is the same as “with censure and praise” (“disgusting and praising”). “We are unknown, but we are known” (“As we are unknown, yet we are known”). This is the same as “glory and dishonor”. For some they were known and respected, for others they were unworthy to know them. “We are thought to be dead, but behold, we are alive” (“For we are dying, and behold we live”) (2 Cor. 6:9), i.e. that is, as sentenced and condemned to death, which also constituted a kind of dishonor. 4. And he said this in order to show both the ineffable power of God and their patience. “(Based on that),” he says, “how and to what extent our enemies were angry against us, we would certainly have to die; That's what everyone thought; but God saved us from destruction.” Further, to show why God allows this, (the apostle) continues: “we are punished, but we do not die” (“as if we are punished (παιδευόμενοι) and not killed”). Here he shows what benefits come from temptations, even before rewards, and how the enemies themselves unwittingly become their benefactors. “We are grieved, but we always rejoice” (“For as we mourn, yet we rejoice always”) (2 Cor. 6:10). “Others, looking at us, think that we are grieving, while we not only do not grieve, but feel the highest pleasure.” And he didn’t just say, “rejoicing,” but added, “ever and again,” that is, always. What can compare with a life in which joy increases with misfortune? “We are poor, but we enrich many” (“Like we are poor, but we make many rich”). Some think that this is talking about spiritual wealth, but I find it possible to add visible wealth, because they possessed that too, since in some miraculous way they had all their houses open to them. This (the apostle) further confirms, saying: “we have nothing, but we possess everything” (“as if we have nothing, but contain everything”). But how is this possible? How is it possible to combine two completely opposite things? He who has much has nothing; and he who has nothing owns everything! However, not only in this, but also in other things, often one nasty thing produces another nasty thing. If it still seems amazing to you how it is possible for someone who has nothing to have everything, then I will present as an example the Apostle himself, who commanded the entire universe, and was lord not only of their possessions, but also of their very eyes. “If it were possible,” he wrote, “you would have plucked out your eyes and given them to me” (“If it had been powerful, your hair would have gone quickly”) (Galatians 4:15). Nevertheless, this is said in order to teach us not to be embarrassed by human judgments about us - even if they called us flatterers, even if they did not want to know about us, even if they considered us criminals, condemned to death, even if they were mourning, poor, having nothing, even if they (considered us) to be in despondency even when we rejoice - because the sun does not shine for the blind, and the pleasures of the wise are unknown to the foolish. Only the faithful know how to value deeds fairly, and they rejoice and grieve differently than others. If someone, having no idea about competitions, saw a fighter, although adorned with a crown, but having wounds, then, not knowing the pleasure that the crown brings to the fighter, of course, he would only think that he was experiencing excruciating pain due to his wounds. So they only know what we endure, and they do not know at what price we endure, and therefore naturally think that we only suffer; they see only struggle and disasters, but do not see rewards, crowns and the foundation of exploits. So, what was it that Paul possessed when he says: “We have nothing, but we possess everything”? The blessings are earthly and spiritual. In fact, who was accepted by the cities as an angel, for whom were they ready to pluck out and give their eyes, for whom were they ready to lay down their heads - how could he not be the master of everything that belonged to them? If you want to see his spiritual blessings, you will see that he was very rich in them too. Who was so close to the King of all things that the Lord of the Angels told him the innermost secrets - how did he not surpass everyone else in abundance (spiritual blessings), and how did he not have everything? Otherwise, the demons would not have obeyed him, and diseases and illnesses would not have run away from him with such haste. Likewise, if we bear anything for the sake of Christ, we must bear it not only courageously, but also with joy. If we fast, we will be joyful, like those who feast. If we endure reproach, we will rejoice as if showered with praise. Whether we are spending our property, we will try to be in such a frame of mind as if we were increasing it. If we give anything to the poor, we will think that we are gaining, because whoever does not give with such a disposition does not give easily. So, when you want to distribute from your property, then think not only about what you are wasting, but also about what you are acquiring much more; and think about the latter even before (think) about the first. And not only when giving alms, but also in every virtue, think not about the severity of labor, but about the sweetness of rewards; and first of all, keep in mind our Lord Jesus, for Whom you are undertaking this or that deed, and you will easily achieve your deeds and spend the whole time of your life in joy. Truly, nothing brings such pleasure as a good conscience. That is why Paul, even wounded by sorrows every day, rejoiced and was glad, but those who live now, even in a dream, not enduring anything like that, grieve and become despondent - for nothing other than the fact that they do not have a wise soul. Otherwise, tell me, what are you crying about? Is it about the fact that you are poor and lack the necessary things? But in this case, we need to cry more for you - not because you are poor, but because you are so cowardly; not because you don’t have money, but because you value it so dearly. Paul died every day (1 Cor. 15:31), and not only did he not cry, but he also rejoiced. He constantly fought against hunger, and not only did not grieve, but also boasted. 5. Are you crying and tormenting yourself because you don’t have the entire year’s supply? “Yes,” you will say, “because he cared only about himself, and I cared about slaves, and about children, and about his wife.” On the contrary, he alone cared about what was necessary not for himself, but for the whole universe. You take care of one house, and he takes care of so many poor people in Jerusalem, in Macedonia, and all the poor, everywhere; Moreover, he cared about those who gave, no less than about those who received. He had a double concern for the universe: that no one should suffer the need for necessary things, and that everyone should be enriched with spiritual gifts. And your hungry children do not cause you such grief as the deeds of all believers caused him. What am I saying – believers? He was not a stranger to caring for unbelievers; on the contrary, he was so consumed with concern for them that he prayed for them, and wanted to be rejected himself for the sake of their salvation (Rom. 9:3). And you, even if your hunger increased a thousand times, would not dare to die for anyone. And you take care of one wife; and he is about all the churches in the whole world; I have, he says, “the care of all the churches” (2 Cor. 11:28). So, how long will you joke, comparing yourself to Paul, and how soon will you stop suffering from such cowardice? We should not cry when we are poor, but when we sin. This alone is worthy of tears, and everything else is even worthy of laughter. “But I’m not sad about this alone,” you say, “but also about the fact that such and such is vested with power, and I am in dishonor and contempt.” What of this? And blessed Paul seemed dishonest and worthy of contempt to many. “But it was Pavel,” you say. This means, therefore, that your sadness does not come from the nature of things, but from a lack of reasoning. So, you should not mourn your poverty, but yourself, that you are in such (pathetic blindness). Or rather, do not cry for yourself, but rather correct yourself: do not seek wealth, but try to acquire that which, more than countless riches, makes us joyful, that is, wisdom and virtue. With them, poverty will be harmless; and without them there is no benefit from wealth. Indeed, tell me, what benefit do those who abound in wealth receive, while those who have souls are poor? It is not so much that you consider yourself unhappy as such a rich man considers himself so because he does not have everyone (wealth). Let him not cry like you; but look into his heart, and you will see cries and sighs there. Do you want me to show you your wealth so that you stop considering those who have great wealth as blessed? Do you see this sky, how beautiful it is, how majestic it is, at what height it is set? He enjoys its beauty no more than you, and cannot deprive you of it and appropriate everything for himself, because it was created as much for him as for you. What can we say about the sun? And this brilliant and luminous luminary, which delights our gaze, is not open to all mortals, and does not everyone enjoy it equally, both rich and poor? And the arch of the stars, and the circle of the moon - don’t they belong to everyone equally? It’s even strange to say that we poor people use it more than they do. They, indulging in immeasurable drunkenness and spending their lives in feasts and sleep, often do not notice them, being always under the roof and loving to live in darkness; on the contrary, the poor are in such a position that they enjoy the pleasures of these elements more than anyone else. Likewise, if you look at the air scattered everywhere, you will see that the poor use it in greater quantities and in a much purer form. Travelers and farmers enjoy it more than those living in cities; and in these latter again there are artisans more than those who indulge in drunkenness all day long. What can we say about the land? Isn't it open to everyone equally? No, you say. Why, tell me? Because the rich man in the city, having taken possession of a larger number of acres of land, surrounds them with long walls, and cuts off large plots for himself in the fields. So what? Is it really because he cuts them off for himself that he alone uses them? No way, at least he owned thousands of plots. He must inevitably share their fruits among everyone; He prepares wheat, wine and oil for you, and serves you everywhere. And he erects huge fences and buildings, associated with untold costs, labor and anxiety, for your own benefit, receiving from you only a small amount of silver for such a service. Everyone can see the same thing in the baths and everywhere, that is, that the rich spend a lot of money and are burdened with labor and worries, while the poor easily and calmly enjoy the fruits of their labors for a few ovols. Thus (the rich man) uses the land no more than you, and he does not fill ten stomachs, but one, like you. But does he eat the most luxurious dishes? And this is not a big advantage; on the contrary, here too you will find a preference for yourself. Indeed, this abundance and richness of the table arouses envy in you because it brings a lot of pleasure; but the poor man has even more pleasure; and moreover, he also enjoys health. Is it only the rich who surpass the poor by making his body weaker and collecting within himself greater sources of serious illnesses, because for the poor everything is done in accordance with nature, but for the rich, who does not know moderation, everything leads to relaxation and illness. 6. If you like, let's look at this with an example. If it were necessary to heat a stove, and one person would throw silken clothes and thin, skillfully woven curtains into it, and the other, on the contrary, would add oak and pine firewood, then how much better would the first one do compared to the last one? Nothing - on the contrary, even worse. So (we can change this example a little)? If one began to heat the stove with wood, and the other with bodies, which stove would you stop at with more pleasure, the one that was heated with wood, or the one that was fired with bodies? Without a doubt, one that would be heated with wood, because it is heated naturally, and thus presents a pleasant spectacle for the spectators; and she, on the contrary, would drive everyone away from her with the fumes and stench, smoke and stench of bones. Are you horrified when you hear this and feel disgusted by such a stove? But so are the wombs of the rich. In them you will find even more stench, and fetid fumes, and a disgusting odor than in that oven, because their whole body and every part of it, from satiety, responds with great indigestion of the stomach. After all, when natural heat is weakened and cannot digest all the food, the latter makes its way to the surface of the body, like smoke, and produces a disgusting smell. What else could the wombs of the rich be compared to? And don’t be offended by my words; but if I tell a lie, expose me. So, what else can you compare them to? What has been said is not yet enough to fully depict how pitiful they are. So I found another comparison. Which one? Just as in sewers, when the constantly multiplying sediments of manure, grass, reeds, stones and mud create blockages in them, a stream of dirt finally breaks out to the surface - so it happens with the bellies of the rich: due to their constriction below, most of these fetid streams rush upward. But not so for the poor. On the contrary, their bellies are as clean from such fetid excesses as springs that pour out clean waters and fill gardens and meadows with them. The wombs of the rich or, better yet, those who indulge in feasts are not at all like this. They are full of harmful moisture, phlegm, bile, spoiled blood, rotten vapors and other similar things. That is why no one who lives luxuriously can be healthy even for a short time, but spends his life among constant illnesses. In view of this, I would like to ask them: why are we given various foodstuffs? Is it so that we die from them, or so that we feed on them? For illness or for health? For relaxation or reinforcement? Obviously for nutrition, health and reinforcement. Why do you abuse them, creating illnesses and relaxation for your body through them? On the contrary, the poor, eating simple food, acquire health, strength and strength. So, do not cry, being in poverty, to this mother of health; on the contrary, rejoice. And if you want to be rich, despise riches. Truly, wealth does not consist in having wealth, but in not caring about acquiring it. If we arrange ourselves this way, then here too we will be richer than all the rich, and there we will enjoy future blessings, which may we all be worthy of through the grace and love of our Lord Jesus Christ, from whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: