Беседа 19

2 Corinthians 9:1. However, it is unnecessary for me to write to you about helping the saints. 1. Having said so much about this (service), he now says: “it is unnecessary to write to you” (“there is too much for me to write to you”). And his wisdom is revealed not only in the fact that, having already said a lot, he says, “It is unnecessary to write to you,” but also in the fact that he speaks about it again. What was just said to them before this, he spoke about those who accepted the collected money, so that they would enjoy greater respect; and what was previously said about the Macedonians, that “their deep poverty abounds in the wealth of their cordiality” (“in the depths, the poverty of their abundance into the wealth of their simplicity”), and everything else, was said about philanthropy and almsgiving. And yet, despite the fact that he had already said a lot before, he again intends to talk about the same subject, and says: “it is unnecessary to write to you.” And he does this in order to attract them more. After all, a person about whom there is such fame that he does not need advice is ashamed to show himself below a good opinion of himself and lose it. This is what he does for the most part during accusations, using a turn of speech called silence (παράλειψις), because it has great power. So, for example, a judge, when he sees the generosity of the accuser, no longer suspects him, reasoning: “If this man does not say much that he could say, then will he invent something that did not happen?” And thus (the prosecutor) forces the judge to assume in the case something more than what he himself said, and acquires the name of an honest person. This is what the apostle does when he gives advice or praises someone. He said: “it is unnecessary to write to you”; but look how he gives advice: “For I know your zeal, and I boast about you before the Macedonians” (“For I boast about your zeal to the Macedonians”) (2 Cor. 9:2). What he knows also means a lot; but it is much more important that it communicates this to others. This is especially powerful because they would not want to be embarrassed in front of so many people. Do you see the wisdom of his advice? He convinced them by the example of others, i.e., the Macedonians: “We inform you, brethren, of the grace of God given to the churches of Macedonia” (“I will tell you the grace of God... in the churches of Macedonia”) (2 Cor. 8:1); he convinced them by his own example: “to you, who not only began to do this, but also desired it since the past year” (“who did not exactly do it, but also wanted it first often from the previous year”) (2 Cor. 8:10); convinced by the example of the Lord himself: “you know the grace of our Lord Jesus Christ, that, although he was rich, he became poor for your sake” (“the grace of our Lord knows that for your sake he was rich” (2 Cor. 8:9). Then again he resorts to the strongest method of persuasion - for example, others, because people are prone to competition. The example of the Lord and the promised rewards should have had a better effect on them; but since they were still weak, he attracts them by the example of others like them, because nothing acts as strongly as competition. And look in what new form he offers them the same admonition. He didn’t say: “imitate them”; “Your zeal has provoked many” (“Your zeal has angered many”) (2 Cor. 9:2). What are you saying? Recently he himself said (about the Macedonians): “voluntarily praying to us with much prayer.” How can you now say: “your (the Corinthians’) jealousy” (“even jealousy from you”)? “Yes,” (the apostle) answers, “we did not advise them, we did not convince them, but we only praised you and boasted about you, and this was enough to convince them.” Do you see how he excites them by mutual example: the Corinthians by the example of the Macedonians, and the Macedonians by the example of the Corinthians, and this competition is further strengthened by the great praise added to it? And in order not to give them a reason for pride, it is expressed with special art: “and your jealousy has encouraged many” (“and even your jealousy has provoked many”). Imagine what it’s like for those who were the motivation for others to be so generous, to fall behind them in charity themselves! That is why he did not say: “imitate them” - because with these words he would not have aroused such competition; what did you say? “They imitated you; you, teachers, will not turn out to be worse than the students.” And see how, to further excite and inflame them, he shows the appearance that he stands up for them and defends their cause, as if there was a dispute and competition about it. As he said above: “they very convincingly asked us to accept the gift and their participation in serving the saints... Therefore, we asked Titus, so that he, just as he began, would also finish this good work with you" ("as they wished well, with much supplication" they came to us, "so that Titus may beseech us, that as he began first, in the same way he will finish... this grace") (2 Cor. 8: 4, 6), and here he says: "I sent the brothers so that my praise about you would not be in vain in In this case" ("I sent my ambassadors to the brethren, so that our boasting may not be in vain") (2 Cor. 9:3). Do you see how worried and afraid he is? So that everything he said does not seem to be said only for persuasion, and not because it was so in reality, he says: “I sent brothers” - “I care so much about you, “so that my praise for you does not turn out to be in vain.” Apparently, he takes the greatest part in the Corinthians, although he cares about everyone equally. And the meaning of his words is this: “I boast about you very much, I speak about you with admiration to everyone, I also boasted to the Macedonians. Therefore, if you find yourself below praise, the shame will be shared.” But he expresses this carefully; he added: “in this case” (“in this part”), and not in everything. “So that you, as I said, will be prepared” (“Yes, as in the verbs, you will be prepared.”) He said about them (the Macedonians) not that they will be ready, but that they have everything already prepared, and there is no lack of anything. “Therefore,” he says, “I want you to show this in reality.” Then he reveals his anxiety even more, saying: “Lest when the Macedonians come with me and find you unprepared, we, - I don’t say “you,” will not remain in shame, having boasted with such confidence” (“Lest the Macedonians come with me... we will be ashamed, lest you speak of this part of boasting”) (2 Cor. 9:4). 2. There will be more shame when you have many spectators, and, moreover, those who have heard about the matter. And he did not say: “I am leading the Macedonians with me,” or: “The Macedonians are coming with me,” so that they would not think that he was doing this on purpose; what did you say? “So that if 6 the Macedonians come with me” (“So what if the Macedonians come with me”). It may happen that they will come. Thus (the apostle) removed suspicion from himself. And if he had said otherwise, then perhaps he would have driven them to bitterness. Look how it affects them not only with spiritual, but also with human (motivations). “If you,” he says, “look at me a little, in the firm hope that I will forgive you, then think about the Macedonians - “so that when the Macedonians come with me and find you unprepared” (“let them not come and find you”). He did not say: “unwilling,” but “unprepared,” that is, not yet fulfilling everything. “If it’s already shameful to give too late, then think about the shame of not giving alms at all, or giving less than what is proper.” Further, briefly and with force, he also indicates the consequences that will occur from here, saying this: “so that... we do not remain in shame, - I do not say “you”” (“we will be ashamed, but we do not say, you”). And with the words: “having boasted with such confidence” (“in this part of the praise”) he again softens his speech - not, however, in order to make them careless, but to show that those who have become famous in other (virtues) should be distinguished by this one too. “Therefore, I thought it necessary to beg the brothers to go to you in advance and take care in advance, so that your blessing, which has already been announced, would be ready as a blessing, and not as a tax” (“It is necessary for you to send your blessing beforehand to the brethren, so that... your blessing will be ready to be ready, so that it is like a blessing, and not like covetousness”) (2 Cor. 9:5). Again he says the same thing in different words. And so that it does not seem that he is saying this without any special intention, he explains that the brethren are not going for any other reason, but solely for this reason, so that (the Corinthians) would not remain in shame. Do you see that the words: “For me... it is unnecessary to write to you” were the beginning of an exhortation? Do you see how much he talks about this service? In addition, it can be said that, so as not to think that (the apostle) contradicts himself, when, having said “unnecessarily,” he talks about the same subject, he, in addition to speaking about speed, generosity and cordiality in giving alms, and with this turn of phrase achieves the same goal. He requires these three qualities, and he made them the main ones at the very beginning. Thus, when he says: “In the midst of great trial and sorrow they abound with joy; and their deep poverty abounds in the riches of their cordiality" ("in the many temptations of sorrow the abundance of their joy, and even in the depths the poverty abounds in the riches of their simplicity") (2 Cor. 8:2), expresses nothing more than the fact that (the Macedonians) made great offerings, and did with joy and haste, that they did not grieve, not only giving much, but also being in temptations, and this is harder than giving alms. Likewise, the expression: “they gave themselves... to us” (“they gave themselves to us”) (2 Cor. 8:5) shows both their cordiality and their firm faith. Again here it has the same purpose. Since generosity and cordiality are opposite to each other and one, having given a lot, often grieves for one thing, and another, in order not to grieve, gives less, then see how (the apostle) takes care of both of them with his characteristic wisdom. He did not say: “It is better to give a little, but willingly, rather than under compulsion,” since he wanted them to give both a lot and willingly. What about (said)? “So that your blessing, which has already been announced, may be ready as a blessing, and not as a tax” (“Let your blessing be prepared to be like a blessing, and not like covetousness”). First, he begins with the most pleasant and easiest thing - to give at ease, since “(alms),” he says, “is a “blessing.” You see how the admonition itself immediately shows the fruit brought (by alms), i.e., that those who give are filled with blessings. With this very word he already attracted them to cordiality, because no one gives a blessing with grief. However, he did not limit himself to this, but added: “not as an extortion.” “Do not think,” he says, “that we take alms from you out of greed; on the contrary, we want to be sources of blessing for you. Covetousness is characteristic of those who give alms under compulsion, so that he who gives alms under compulsion gives sparingly.” From this thought he then moves back to the previous one, that is, to give generously. “Behold, I say”, i.e., “at the same time I will say this.” So what? “He who sows sparingly will also reap sparingly; and he who sows bountifully will also reap bountifully” (“Whoever sows with poverty, he will also reap with poverty; and he who sows with blessings, he will also reap with blessings”) 7 (2 Cor. 9:6). He didn’t say “sparingly,” but used the noblest name of thrifty (φειδωλού); and he called the action itself sowing, so that you would immediately remember the reward, imagine the harvest, and understand that (by giving to others) you yourself receive more than you give. Therefore, he did not say “the giver,” but “the sower.” He also did not say “if you sow,” but uses a general expression. He didn’t say again, “generously,” but, what is much more important, “about blessing.” And again he returns to the previous pleasant way of giving: “Everyone should give according to the disposition of his heart” (“everyone, as he has willed in his heart”) (2 Cor. 9:7), because he who has received complete freedom does more than what is forced. Therefore, he stops there; having said precisely, “according to the disposition of his heart” (“as he has willed”), he adds: “not with grief and not with compulsion” (“not from sorrow, nor from need"); and this is not limited to this, but gives evidence from Scripture, saying: “For God loves a cheerful giver” (“God loves a cheerful giver”). Do you see how many times he repeats this? “I am not saying this as a command” (“I am not saying this by command”) (2 Cor. 8:8); “I give advice on this” (“I give advice about this”) (2 Cor. 8:10); “as a blessing, and not as a tax” (“as a blessing, and not as a covetousness”) (2 Cor. 9:5); “not with grief and not with compulsion” (“not out of sorrow, nor out of need”) (2 Cor. 9:7); “God loves a cheerful giver” (“God loves a cheerful giver”). In my opinion, he here calls the generous person willing, although he used this word in order to encourage (the Corinthians) to give generously. Since the example of the Macedonians and everything else was enough to induce them to give generously, he does not say much about this, but (he is talking about this) that they should not give under compulsion. And truly, if almsgiving is a virtue, and every deed done under compulsion loses its reward, then (the apostle) rightly does so. And he not only advises, but, as he always does, he prays for them (God), saying: “God is able to make all grace abound to you” (“God is able to make all grace abound in you”) (2 Cor. 9:8). 3. This prayer removes from them the thought that is opposed to generosity, which even now serves as an obstacle for many. Indeed, many are afraid to give alms, saying: lest I myself become poor and not need the help of others. So, in order to dispel this fear, he adds a prayer, saying: “to enrich you with all grace” - not only to fulfill, but to “enrich you.” What does it mean: “to enrich with grace” (“grace abound”)? “To enrich you so much that you may abound with such generosity.” “So that you, always having all sufficiency in everything, may abound in every good work” (“May you always have all sufficiency in everything, and abound in every good work”). Look, there is such wisdom in his prayer itself. He does not ask them for wealth (from God), nor for excess, but for all contentment. And this is not the only thing surprising about him, but especially the fact that, just as he does not ask for excess, he also does not cause them grief, and, condescending to their weakness, does not force them to give due to lack; but asks for contentment, and at the same time shows that the gifts of God should not be used for evil. “That you... may abound in every good work” (“Let you abound in every good work”). “For this reason,” he says, “I ask you to be content, so that you can give to others.” And he didn’t say “give,” but “so that you... may be rich” (“may you abound”). He asks for contentment in bodily goods; and in spiritual blessings - not in mercy alone, but in all others - he asks for an abundance for them. This is the meaning of the words: “for every good deed” (“every good deed”). Then he introduces the prophet as an adviser, having found evidence encouraging them to generosity, and says: “As it is written: he wasted, he gave to the poor; his righteousness endures forever” (“as it is written: lavish it, give to the needy; his righteousness endures forever”) (2 Cor. 9:9; Ps. 111:9). This is what it means - “so that you... may be rich” (“may you abound”). The word "waste" ("waste") means nothing more than generosity in giving. Even if what was given is no longer there, the fruits of alms remain. It is surprising that what is saved perishes, but what is wasted remains and remains forever. Here he calls philanthropy righteousness, because it makes people righteous, and, like fire, destroys human sins when it pours out abundantly. So, let's not be stingy; on the contrary, let us lavish with a generous hand. Don't you see how much others give away to comedians and slutty women? Give Christ at least half of what they give to the dancers. Give at least as much to the hungry as they, out of vanity, give to those presenting at the spectacles. They adorn the body of the dissolute with a multitude of gold; but you do not even want to clothe the flesh of Christ in simple clothing, even seeing that it is naked. Is there any excuse for this? Isn’t this, on the contrary, worth any punishment, when someone gives so much to the one who destroys him and dishonors him, and you do not give even the slightest part to the one who saves and glorifies you? Depleting your wealth on satisfying your belly, on drunkenness and debauchery, you do not even want to remember poverty. If you need to alleviate someone's poverty, you consider yourself the poorest of all. When you feed parasites and flatterers, you rejoice as if you were lavishing on them from inexhaustible sources; and when you see a poor person, the fear of poverty immediately attacks you. For this very thing we will one day condemn ourselves and will be condemned by others, both those who have succeeded (in virtue) and sinners. They will say to you: “Why weren’t you generous where you should have been? So, when he gave the fornicator, he could not imagine such an apology; and when you give to the Master, who commanded “do not worry,” you fall into fear and trembling? And can you be worthy of any apology? If a person, having received a benefit, does not neglect it, but repays it with gratitude, then how much more Christ. If He gives without having received, will He not reward those who have received? “Why,” you say, “do others, having squandered a lot, not only not receive it themselves, but also ask for alms from others?” You point to those who gave away all their property without giving even an obol. Promise to give everything away - and then ask about them too. And as long as you are thrifty and give a little from your property, why do you present me with excuses and pretexts? After all, we are not leading you to the very top of non-covetousness; we only ask that you cut off what is superfluous and love only contentment, and contentment is limited to what is most necessary, without which it is impossible to live. No one will take this away from you, no one will forbid you to have daily food - food, I say, and not luxury, - clothes, not jewelry. Or rather, if we look closely, this is what luxury consists of most of all. Look, who is more fair to call luxurious: the one who, eating vegetables, is healthy and does not suffer from any illness, or the one who has the richest and most luxurious table, but suffers from countless illnesses? Obviously the first. So, let’s not desire anything unnecessary if we want to enjoy luxury and health, and let’s limit our contentment to this. And whoever can be content and healthy by eating beans alone, let him not seek anything else. If anyone is weaker and needs to eat garden vegetables, let him not be forbidden to do so. If anyone is even weaker and requires moderate consumption of meat, we do not forbid him from this either. We do not give these instructions to bring people to death, or to upset their health, but to cut off excess; and everything that is beyond necessity is superfluous, since if we can live healthy and decent without it, then without a doubt it is added superfluously. 4. So let us talk about clothes, and about the table, and about housing, and about everything else; Everywhere we will look for only what is necessary, and what is unnecessary is not needed. When you learn to limit yourself to contentment, then, if you want to imitate the widow of the Gospel (Luke 21:1-4), we will lead you to the highest. You are still unworthy of this wife’s wisdom when you care about contentment. She was above this concern, because she threw all her means of subsistence (into the treasury). So, will the thought of what is necessary really stop you? Aren't you ashamed to be inferior to your wife, and not only will you not be jealous of her, but you will also lag very far behind her? She did not say, as you reason with yourself: “What will happen if, having spent everything, I am forced to ask for alms from others?”, but with all zeal she gave away what she had. What else can we say about the Old Testament (widow) who lived in the days of the prophet Elijah? She was threatened not only by poverty, but by death, and it threatened not only her, but also her children. She no longer expected help from others, but quick death. You will say: “She saw the prophet, and that is why she became generous.” But don’t you also see the countless number of saints? And what do I say – saints? You see even the Lord of the Prophets asking, and not only do you not become philanthropic, on the contrary, having treasuries overflowing with goods, you do not give even from such an excess. What are you saying: a prophet came to her, and this prompted her to such generosity? It is worthy of special surprise that she believed that (Elijah) was great and wonderful. Why didn’t she say, as it would have been natural to say to a pagan and foreign wife: “If this man were a prophet, he would not have asked me for help; if he is a friend of God, then God would not leave him. Let the Jews undergo such punishment for their sins; and why was he subjected to it and for what?” But she didn’t think anything of the kind, but on the contrary, she opened her home to him, and even before home, her heart, offered everything she had, did not heed natural feeling, forgot her children, preferred the stranger to everything. Think now what kind of punishment must befall us when we find ourselves lower and more cowardly than a widowed wife, a poor woman, a foreigner, a pagan, a mother of children, who did not know at all what we now know. Just because we have a strong body does not mean that we are courageous. Only he has this valor who has inner strength, even if he were lying on his bed. And without this strength, even if someone with his bodily strength could move a mountain, I would not agree to call him more courageous than a young woman or a decrepit old woman. This one struggles with spiritual temptations, but this one does not dare even look at them. And if you want to be sure that this is what true courage consists of, you can learn this from the example given. Indeed, what could be more courageous than this woman, who stood firm against the demands of nature itself, against the power of hunger, against the horrors of death, and overcame all this? Listen to how Christ glorifies her: “Many,” he says, “there were widows in Israel in the days of Elijah,... and to none of them was a prophet sent, but only to this one” (many were widows in the days of Elijah,... and he was sent to no one except to a widow in Zarephath of Sidon” (Luke 4:25–26). I will say something great and strange: this (widow) showed greater hospitality than our father Abraham. She did not run to the flock, like the one (Abraham), but with one handful of flour she surpassed all those who were famous for hospitality. Abraham excelled in that he himself volunteered for hospitality; and she did not spare the children for the wanderer, and, moreover, when she did not expect anything for herself in the future. And we, when the kingdom is ready, and Gehenna threatens, and, most importantly, when God has done so much for us, when He rejoices and rejoices (seeing deeds of mercy) - we remain cold. We will not, I pray you, (do this), but we will waste it, we will give to the poor as we should give, but God values ​​much and little not according to the measure of what is given, but according to the wealth of the giver. Therefore, it may happen that, having put in a hundred gold coins, you put in less than someone who put in only one small obol, because you put in out of excess. However, do this at least, and you will soon become more generous. Spend wealth to acquire truth. Truth does not come with wealth; although through him, it is not acquired with him. It is impossible for covetousness and truth to dwell together; their homes are separated. So, do not try to unite what cannot be united, but drive out the tormentor - the love of money, if you want to get a queen. Truth is the queen, she brings (people) out of slavery into freedom. The love of money works completely differently. So, with all diligence, let us flee the love of money, and let us love the truth, so that here we may enjoy freedom, and there we may receive the kingdom of heaven, which we all may be deemed worthy to achieve through 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. (As you can see, according to Chrysostom’s interpretation, it would be more correct to use here not the word “when,” as in the Synodal translation, but the word “if,” as in Church Slavonic. - I.N.) (In this verse, the Synodal translation does not agree with the interpretation of Chrysostom. - I.N.) You might be interested in: