Беседа 17

2 Corinthians 8:7. And how you abound in everything: in faith, and in word, and in knowledge, and in all diligence: Wisdom of Paul. – There is no shame in needing help from your neighbor. - How you should treat your neighbors. 1. See how again (the apostle) connects with praise the exhortation to achieve greater praise. He did not say: “as you give,” but “you abound... in faith” (“as you abound in faith”), that is, in the gifts of faith, “and in word,” that is, in the word of wisdom, “and in reason,” that is, in the knowledge of the dogmas of faith, “and with all zeal,” that is, zeal for other virtues, “and in your love to us”, i.e. “by love, which I have already spoken about and of which I have provided evidence.” “So abound in this virtue” (“And in this grace you also abound”). Do you see that for this reason he began his speech with such praise, so that, going in order, he would arouse in them the same zeal for alms? “I am not saying this as a command” (“I am not saying this by command”) (2 Cor. 8:8). Look how he is condescending towards them everywhere, does not impose burdens, violence or coercion. He especially tries to ensure that there is no burden or coercion in his words. Since he constantly admonished them and greatly praised the Macedonians, so that the giving of alms (the Corinthians) would not be considered necessary, he says: “I say this not as a command, but through the zeal of others I test the sincerity of your love” (“I do not speak by command, but for the diligence of others, and tempting your true love”) - “I say not as a doubter - this is not visible here - but as who wants to make your love visible and open to everyone, and even stronger; I say this in order to arouse you to the same jealousy; I mentioned the zeal (of the Macedonians) to enlighten, purify and awaken your disposition.” Then he moves on to another higher type of persuasion, does not leave a single method of exhortation, but uses everything and uses different turns of phrase. So he exhorted them, then praising others: “You know the grace of God given in the churches of Macedonia”; then, praising them themselves: “you abound in everything: in faith and in word and in knowledge” - after all, it is very sensitive for a person to see that he has become lower not only than others, but also himself. Finally, he moves on to what constitutes the top and crown of the exhortation: “For you know,” he says, “the grace of our Lord Jesus Christ, that although He was rich, yet for your sakes He became poor, so that through His poverty you might become rich” (“For the grace of our Lord knows... that because of our poverty He is rich, that we through His poverty may become rich”) (2 Cor. 8:9). “Imagine,” he says, “the grace of God, think and meditate on it, and do not pay attention to it in passing, but delve into all its greatness and vastness: and then do not spare anything from your property. He exhausted (His) glory, so that you might become rich, not through riches, but through His poverty. If you do not believe that poverty produces wealth, then remember your Master, and you will no longer doubt. Indeed, if He had not become poor, you would not have become rich. It is truly amazing that poverty has enriched wealth.” Here he calls wealth the knowledge of piety, cleansing of sins, justification, sanctification and other countless blessings that (Christ) gave and promised to give us. And all this was acquired for us through poverty. What kind of poverty? The one that He took on flesh, became a man and endured suffering; although He did not owe you anything, you owe Him. “I give advice on this: for it is profitable for you” (“And I give advice about this that will benefit you”) (2 Cor. 8:10). Look how he again takes care not to be a burden, and how he softens his speech with these two expressions: “I give advice,” and: “for your benefit.” “I do not force,” he says, “I do not do violence and do not demand against my will; and I say this, meaning not so much the benefit of those who accept alms, but your own.” Then, as an example, he presents them themselves, and not others: “to you, who not only began to do this, but also wanted it since last year” (“who, not exactly, did it, but also wanted it, first of all, from the previous summer”). See how he shows that they, voluntarily and without exhortation, reached the same point. Since he testified about the Thessalonians that they willingly and with much prayer began to give alms, he wants to show that the Corinthians have the same perfection. That’s why he said: “they not only began to do this, but also desired”; and: “not just now you started, but “since last year.” That’s why I beg you to fulfill what you yourself have previously aroused yourself to do with all your zeal.” “Now do the very work” (“Now finish doing this also”) (2 Cor. 8:11). He didn’t say “do it,” but “put an end to it.” “So that what they earnestly desired, it would be fulfilled” (“Yes, just as you want it with zeal, so it will be fulfilled from this, as you will”); that is, so that this wonderful work does not stop with zeal alone, but, being truly accomplished, receives a reward. “For if there is zeal, then it is accepted according to who has what, and not according to what he does not have” (“For if zeal is due, it is acceptable to eat according to what someone has, and not according to what he does not have”) (2 Cor. 8:12). What untold wisdom! First he noticed that the Thessalonians acted beyond their strength, and praised them for that, saying: “I testify about them”, and: “beyond their strength”; and now, when he exhorts to give alms only according to one’s strength, leaving the example of the Thessalonians to produce its effect in them - since he knew that it is not so much exhortation as competition that encourages imitation in such matters - he says: “For if there is zeal, then it is accepted depending on who has what, and not on what one does not have.” “Do not be afraid,” he says, “of what I said (about the Thessalonians) - I said this in praise of their generosity; God demands all possible alms, according to the measure of who has what, and not according to the measure of what he does not have.” The word “favorable” here also means “required.” Hoping for the strength of the example presented, he softens (his words) and thus even more strongly inclines them to alms. That’s why he added: “It is not necessary that there should be relief for others, but heaviness for you” (“for it is not joy for others, but for you sorrow”) (2 Cor. 8:13). 2. True, Christ, on the contrary, praised the widow that she exhausted all her food and gave out of poverty (Mark 12:44). But (the apostle) said to the Corinthians, when he was with whom he preferred to starve: “It is better for me,” he says, “to die than for someone to destroy my praise” (“It is better for me to die than for someone to destroy my praise”) (1 Cor. 9:15). Therefore, he gives moderate instruction, praising those who give alms beyond their strength, but does not force them to do the same - not because he did not want to, but because they were still weak. Otherwise, why would one praise (the Macedonians) that “in the midst of the great trial of sorrows they abounded in joy; and their deep poverty outweighs the wealth of their hospitality” (2 Cor. 8:2), and that they gave alms beyond their strength? Is it not obvious - in order to encourage (and the Corinthians) to do the same? Consequently, if he apparently agrees to less, he does so in order to encourage them to do more by example (the Thessalonians). Look how the following words imperceptibly direct you towards the same thing. Namely, to what has been said, he adds: “your abundance is to make up for their lack” (“your abundance is for their deprivation”) (2 Cor. 8:14). Both with the above and with these words he wants to make his commandment easier; Not only this, but also the presentation of the reward makes it easier, and speaks about them more than how much they cost. “Their abundance is to make up for your lack, so that there is equality” (“Let there be equality at this time, and their excess to fill your deprivation”). What does he want to say? “You are rich in money, but they are rich in purity of life and boldness towards God. So, give them from your wealth, which you have in abundance, but they do not have, so that you yourself may receive from them in return boldness towards God, in which they are rich, but you lack.” Do you see now how he inconspicuously persuades (the Corinthians) to give both beyond their strength and from their lack? “If you want,” he says, “to receive only from the excess, then give from the excess. If you want to acquire everything, then give both from lack and from beyond your strength.” However, he does not say this explicitly, but leaves it to the listeners to reach their own conclusion. He himself continues the exhortation that has been assumed and is consistent with his goal, adding what, apparently, should have been said: “so that there is equality” (“as if there will be equality in the present time”). How will this equality happen? So that “we and they will mutually give each other excesses and make up for deficiencies.” But what kind of equality is there - paying for the spiritual for the carnal? After all, the latter is much superior to the former. Why call it equality? He called this equality only in relation to either excess and deprivation, or to real life, why, and having said: “equality”, he added: “at the present time.” And he said this in order to overthrow the pride of the rich and to show that, after leaving here, those who lived spiritually will have more advantages. In real life, we are all equally honest in many ways; but then there will be a great division, the greatest advantages will appear, because the righteous will shine brighter than the sun. Then, since he showed that (the Corinthians) not only give, but also receive even more in return, he wants to arouse their zeal in another way, showing precisely that if they do not give what they have to others, they will have no more for themselves, even if they take everything; and cites as an example the ancient legend: “as it is written: He who gathered much had no excess, and he who gathered little did not lack” (“as it is written: Whoever had much did not increase, and whoever had little did not diminish”) (2 Cor. 8:15; Exod. 16:18). This is how it was when collecting manna: some collected more, others less, but both found it in equal measure; with this God punished for gluttony. (The Apostle) pointed out this in order to frighten (the Corinthians) with an ancient event, and to convince them never to desire more, just as not to grieve if they have little. And not only did it happen with manna, but the same thing, as you can see, happens now in everyday affairs. We all fill our stomachs equally, we live for one definite time, and we are all clothed in the same body; therefore, neither the rich will gain anything from excess, nor the poor will lose anything from poverty. Why do you tremble at poverty? Why are you chasing wealth? “I’m afraid,” you say, “that need might force you to go to other people’s doors and ask your neighbor.” I often hear that many even pray about this and say: “Don’t let me ever need human help.” Hearing this, I laugh very much, because such fear is only appropriate for children. In fact, every day and in everything, so to speak, we need each other’s help. Therefore, such words are characteristic only of an unreasonable and arrogant person who does not know the state of affairs well. Don't you see that we all need each other? The warrior is in the artisan, the artisan is in the merchant, the merchant is in the farmer, the slave is in the free master, the master is in the slave, the poor is in the rich, the rich is in the poor, the earner is in the giver of alms, the giver is in the receiver, because the one who receives alms satisfies the greatest need, the highest of all needs. If there were no beggars, then much would be lost for our salvation, because we would have nowhere to sell our property. Thus, the beggar, who is apparently the most useless of all, turns out to be the most useful of all. If it is a shame for you to have a need for another, then you can only die, because whoever is ashamed of this cannot live. “But I can’t,” you say, “bear the proud look.” Why do you, accusing another of pride, shame yourself with the same accusation? After all, that is pride if you cannot tolerate the arrogance of a proud person. Why are you afraid, trembling at what is not worth any attention, and because of this you are horrified by poverty? No matter how rich you are, you will still need many people worse than you; the richer you become, the more you expose yourself to this misfortune. 3. So, you yourself do not know what you are praying for when you ask for wealth so that you will not need anyone. You are acting as if someone, going to sea, where swimmers, a ship, and a lot of equipment are needed, would pray that he would not need anyone. And if you really want not to need others too much, then ask for poverty for yourself. Being a beggar, if you ask anyone, it’s only for bread or clothes. And having become rich, you will need villages, and houses, and rents, and dignity, and security, and glory; you will need leaders, and not only them, but also residents of cities and villages subordinate to them, merchants and small sellers. Do you see that such speeches are extremely unreasonable? In any case, no matter how terrible it may seem to you to need someone, it is impossible to completely get rid of it. And if you want to avoid the noisy crowd - which is permissible - then run to the calm haven of poverty, renounce many everyday affairs, and do not consider it a shame to need something else. This is how God arranged it according to His unspoken wisdom! In fact, if we need each other, doesn’t the very need for mutual help unite us with bonds of friendship? And if we ourselves could satisfy our needs, wouldn’t we become untamed beasts? Therefore, God, by force and necessity, subjugated us to each other, and we collide with each other every day. And if He removed this bridle, who would seek the friendship of his neighbor? So, let’s not consider this shameful, let’s not pray and say: don’t let us need the help of another; on the contrary, let us pray, saying this: “Do not allow those who are able to give us help to refuse us during our time of need.” Not needing the help of another, but stealing what belongs to another is difficult. Meanwhile, we never pray about this and do not say: “Do not let me desire the things of others.” On the contrary, needing another seems terrible to you. Paul was in need many times, and was not ashamed, but on the contrary, he even rejoiced and praised those who provided him with services, saying: “and once and twice they sent me for my need” (“as you sent one and two times according to my need”) (Phil. 4:16); and also: “I caused costs to other churches, receiving from them support for serving you” (“from other churches, I accepted a rent for your service”) (2 Cor. 11:8). So, to be ashamed of this is not characteristic of a rationally free soul, but of a pampered, spoiled and senseless soul. Yes, and God so desires that we need one another. So, don’t overthink things. You say: “I can’t stand a man who repeatedly begs and is unyielding.” But how does God (carry) you - whom He asked many times and was not heard, although He asked for what was good for you? “And as if God Himself exhorts through us,” says (the apostle), “we ask in the name of Christ: be reconciled to God” (2 Cor. 5:20). You say: “I am His servant.” So what? If you, His servant, are drunk, and He, your Master, is hungry and does not have the food necessary for Himself, will the name of a servant protect you? On the contrary, it will burden you even more - when you live in three-story chambers, and He does not have the necessary shelter; when you rest on a soft bed, and He is not at the head. You say, “I submitted.” But donations should not stop. Then only you can have an excuse when you yourself do not have, when you yourself do not possess anything. As long as you have something, then at least you have given to a thousand beggars, but as long as there are others who are hungry, you have no excuse. If you still lock up wheat, raise its price, and invent new unheard of ways to make a profit, then what hope will you have of salvation? You are commanded to give freely to the hungry, but you do not want to give even at a reasonable price. Christ has exhausted His glory for you, and you do not give Him even a piece of bread. Your dog gorges himself, but Christ faints from hunger; your servant is sated from satiety, and your and his Master do not have the necessary food. Where do friends do this? “Be reconciled with God,” because this is the work of enemies and the most evil enemies. So, let us be ashamed for the sake of those blessings that we have received and still have to receive. And if a beggar comes to us to ask for alms, let us receive him with all goodwill, console him, encourage him with a word, so that we ourselves can receive the same from God and from people. “So in everything, whatever you want people to do to you, do the same to them” (“For whatever you will, let them do it to you... and you do it to them”) (Matthew 7:12). This law has nothing heavy or unbearable in it. What you want for yourself, it says, do it. The reward is equal. It is not said, “Do not do to others what you do not want for yourself,” but предписывается гораздо больше; то удерживало бы только от зла, а это требует делать добро; в последнем заключается и первое. И не сказано – «Так и вы желайте», но – «творите им» . Какая же польза? – «В этом закон и пророки» . Хочешь получить прощение? Прощай и ты. Не хочешь слышать худого? И не говори худого. Желаешь, чтоб тебя хвалили? Сам хвали (других). Хочешь, чтоб у you were not kidnapped? Do not kidnap yourself. Do you see how he proved that goodness is inherent in us, and that we have no need for either external laws or mentors? By the very fact that we desire or do not desire something from our neighbor, we impose a law on ourselves. Thus, if you do not wish for yourself, but do it to someone else, or wish it for yourself, but do not do it to another, then you pronounce judgment on yourself, and you can no longer justify yourself in any way, as if you do not know and do not understand what you should do. So, I pray you, restore this law within yourself, and read these clear and concise outlines; Let us be for our neighbors as we wish to have them for ourselves, so that we can enjoy peace in this present life, and having achieved future blessings, by the grace and love of our Lord Jesus Christ, with 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: