Беседа 20

2 Cor.9:10. He who gives seed to the sower and bread for food will give abundance to what you sow and will multiply the fruits of your righteousness. Not just any alms are needed, but generous ones. – Comparison of alms with a sacrifice, and those to whom it is given, with an altar. 1. One can especially marvel at the wisdom of Paul in the fact that just as he borrowed beliefs from both the spiritual and the carnal, so, speaking about reward, he does the same thing, i.e., points to twofold (spiritual and carnal) rewards. So the words: “wasted, distributed to the poor; his righteousness endures forever” (“waste, give to the poor, his righteousness endures forever”) indicate spiritual reward; and the words: “he will give abundance to what you sow” (“let him multiply your seed”) - for carnal reward. However, he does not stop there, but again moves on to spiritual rewards, and always puts them one with the other alternately. It is the words: “he will multiply the fruits of your righteousness” (“may the life of your righteousness increase”) that mean spiritual reward. He does this and diversifies his speech in order to eradicate fearful and cowardly thoughts in them, and in order to dispel the fear of poverty in them in various ways and by pointing to a real example. Indeed, if God gives to those who sow the earth, if He richly gives His body to those who feed, then much more (He gives) to those who till the sky and take care of their souls. And He wants such (care) to be under His special providence. But (the apostle) does not present this in the form of a conclusion, and not as I said, but in the form of a prayer, and makes his conclusion clear, and leads them to greater hope not only by pointing to everyday examples, but also by this very prayer. “He will give,” he says, “an abundance to what you sow and will multiply the fruits of your righteousness” (“Let him give and multiply your seed, and let the life of your righteousness increase.”) And here again imperceptibly inspires generosity, which makes it clear with the words: “he will give abundance and multiply the fruits of your righteousness” (“multiply... and increase”); and at the same time with the words: “and bread for food” (“and bread for food") does not allow one to desire anything other than what is necessary to support life. And it is especially surprising (in Paul) that, as before, he instilled, when discussing the necessities of life, he does not allow one to desire anything beyond need, but, when discussing spiritual goods, he advises collecting them in great abundance. That’s why he said above: “having all sufficiency in everything, you were abounding in every good work” (“having sufficiency, you may abound in every good work”) (2 Cor. 9:8), and here he says: “He who gives... bread for food will provide abundance for what you sow” (“give bread for food, that he may multiply your seed”), i.e. to the spiritual. Since he demands not just alms, but generous alms, he constantly calls it seed. Just as a seed thrown into the ground produces a rich harvest, so almsgiving brings forth full handles of righteousness and produces countless fruits. Having wished them such abundance, he shows again what they should spend (“expect”) it on, saying: “so that you may be rich in all things, which through us produces thanksgiving to God” (“so that by this we may be rich in all simplicity, which makes us grateful to God”) (2 Cor. 9:11). Spend (“expect”) your wealth not on what you should not, but on what brings great thanks to God. God gave a lot into our power, and, giving Himself the least, gave us the most important. Thus, he left himself to take care of our sensory food, and entrusted the care of spiritual food to us, and it is in our power to make our mental fields flourish. They require neither rain nor well-dissolved air; there would only be one will, and they would increase to the very sky. Generosity is here called “simplicity, which through us produces thanksgiving to God,” because from here comes not only almsgiving, but also a reason for great thanksgiving, and not only for thanksgiving, but also for many other things. This is what the apostle lists in the following words, so that, by showing the many good consequences of generosity, he will arouse them to greater zeal. What are these many fruits? Listen to what he himself says: “For the work of this ministry not only fills the poverty of the saints, but also produces abundant thanksgiving to God in many; for, seeing the experience of this service, they glorify God for your obedience to the Gospel of Christ that you profess and for sincere communication with them and with everyone, praying for you, according to your disposition, for the grace of God that abounds in you” (“as the work of this ministry not only fulfills the hardships of the saints, but abounds with many thanks to God: by the temptation of this service glorifying God about the submission of your confession in the gospel..., and about the simplicity of the message to them, and to everyone, and about those who desire you for the abundant grace of God upon you” (2 Cor. 9:12-14). These words have the following meaning: “First, you not only fill the poverty of the saints, but also make them abundant, that is, you give them more than they need; then, through them you give thanks to God, because they glorify Him for submitting to your confession.” And to avoid the idea that they are giving thanks only because they receive benefits, look at how exalted they are presented. “What I said about myself in the letter to the Philippians: “Not because I seek giving” (“I do not seek giving”) (Phil. 4:17), I testify the same about them. Although they rejoice that you make up for their shortcomings and alleviate their poverty, they rejoice even more that you are so obedient to the Gospel, as evidenced by your generous alms prescribed by the Gospel.” “And for sincere communication with them and with everyone” (“and for the simplicity of communication to them and to everyone”). “They glorify God and that you are so generous not only to them, but to everyone.” And this thanksgiving to God for what is given to others again serves to their praise. “They,” he says, “not only manage their own affairs well, but also take care of strangers, despite the fact that they themselves are in extreme poverty. This shows their high virtue. Indeed, no one is more envious than the poor; and meanwhile they are pure from this passion, and not only do not envy them when they see your benefits to others, but they even rejoice no less than if they themselves received them.” “Praying for you, according to your disposition” (“And for those praying for you”). “For those,” he says, “they thank God, and for your love for them and communication they pray to Him to grant them the opportunity to see you. And they desire this not for the sake of your property, but to see the grace given to you.” 2. Do you see the wisdom of Paul, how, having praised (the Corinthians), he attributed everything to God, when he called their work grace? After he said many great things about them, called them servants, extolled them to the skies - because they served the poor, and he passed on what they served; - called them skillful, now shows that the culprit of all this is God, and together with them he offers thanks (to God), saying: “Thanks be to God for His ineffable gift!” (“Thanks be unto God for His inscrutable gift”) (2 Cor. 9:15). Gift here refers to either those numerous benefits that are received through alms and those who accept it and those who receive it, or those ineffable benefits that are generously given to the whole world by the coming (of Christ) - and these latter should primarily be understood here. To humble their pride and make them more generous, he reminds them of what they have received from God. This (reminder of God’s good deeds) has special power to motivate any virtue. That is why here (the apostle) concluded his speech (with this reminder). If the gifts (of God) are unsearchable, then what can be equal to the madness of those who strive to comprehend the essence (of God)? And not only are His gifts unsearchable, but the peace with which God reconciled what is above with what is below surpasses all understanding. So, having been granted such grace, let us try to show a life worthy of it, and we will especially take care of alms. And we will achieve this if we avoid intemperance, drunkenness, and satiety. After all, God gave us both food and drink not for immoderation, but for sustenance. And drunkenness is not caused by wine. And if this were so, then everyone should revel in it. “But shouldn’t it be,” you say, “that wine, even when consumed in large quantities, should not harm?” It's common for drunkards to talk like that. Indeed, if wine in large quantities causes harm, and you are not at all behind the immoderate use; if drunkenness is so shameful and harmful, and you still do not give up your bad passion, then to what extent would your immoderation extend if you could drink a lot and not suffer any harm? Then would you not want the rivers to flow with wine? And then would you not destroy and destroy everything? If there is a limit in the consumption of food, and by breaking this measure, we harm ourselves, but this rein does not restrain you, you break it and grab everything from everyone in order to please your vile tormentor - lust, then what would you have done when nature had not put such a measure? Wouldn't you then spend all the time of your life on this (satisfying your womb)? So, was it really necessary to intensify vile lust, and not stop the harm that comes from immoderation? And how many other disasters would have resulted from here! To what madness do those reach who, in drunkenness and other kinds of debauchery, wallow like in mud, and when they come to their senses a little, do nothing else but sit and explain: why was so much spent on such a thing? - when they should have judged their sins! Instead of saying: “Why did (God) put limits on everything? Why isn’t everything done without order?”, say this: “Why don’t we stop getting drunk? Why don't we know satiety? Why are we more senseless than the dumb?” This is what we should discuss with each other; one should listen to the apostolic word, see how many benefits, according to his testimony, flowed for the Corinthians from alms, and seize such a treasure for oneself. Indeed, contempt of wealth, as the apostle said, makes people skillful, and leads to the glorification of God, and inflames love, and makes us generous, and ordains us as priests, elevating us to the priesthood, which brings great reward. The Merciful One does not put on a robe, does not wear vertebrae, does not place a crown on himself; but is clothed in the robe of love for mankind, which is holier than the priestly robe, anointed with oil, which is not composed of sensual matter, but cultivated by the Holy Spirit, has a crown woven from mercy, as the Scripture says: “crowning you with mercy and bounty” (“crowning you with mercy and bounty”) (Ps. 103:4), and instead of wearing a golden shirt with the name God, he himself becomes like God. How? “Be,” he says, “like your Father in heaven” (“To your Father who is in heaven”) (Matthew 5:45). 3. Do you want to see the altar (of mercy)? It was not Bezaleel who built it, nor anyone else, but God himself; not from stones, but from substances that are lighter than the sky itself - from intelligent souls. But does the priest enter the Holy of Holies? It is possible for you, who is making a sacrifice (of mercy), to enter into an even more terrible sanctuary, where no one is present except your Father, who sees you in secret (Matthew 6:6), where no one else sees. “But how,” you say, “can you not see when the altar stands open?” It is worthy of surprise that then the double doors and curtains made (the sanctuary) deserted, but now, making a sacrifice among the people, one can offer it as if entering the Holy of Holies, and even with great fear. In fact, if you don’t do it to show people, then even though the whole universe saw it, no one saw it, because you did it that way. (The Lord) not only said: “Do not do your alms before men,” but added: “so that they may see you” (“Do not do before men so that you may be seen by them”) (Matthew 6:1). This altar was created from the very members of Christ; and the body of the Lord himself serves as your altar. Reverence before Him: on the body of the Lord you make a sacrifice. This altar is more terrible than this new one, and not just the ancient altar. However, don't be embarrassed. This (altar) is wonderful because of the sacrifice offered on it, and that one (the altar of mercy) is also wonderful because it is built from the very sacrifice that sanctifies it. This (altar) is again wonderful because, being by nature a stone, it becomes holy, since it receives the body of Christ, and this one is wonderful because it itself is the body of Christ. Thus, more terrible than this altar is the one before which you, a layman, stand. What will Aaron be to you in comparison? What's a kidar? What are the bells? What is the holy of holies? And is it necessary to compare (the altar of the merciful) with the ancient altar, when in comparison with this altar it turns out to be so brilliant? Meanwhile, you honor this altar, because it receives the body of Christ, and you humiliate that (altar), which is the very body of Christ, and do not pay attention when it is destroyed. You can see such an altar everywhere - both on the streets and in the squares; you can offer a sacrifice on it every hour, because the sacrifice is sanctified here too. And just as a Jew stands (before the altar), calling on the Spirit, so you call on the Spirit, only not with words, but with deeds. Nothing supports and kindles the fire of the Spirit so much as this abundantly poured oil. If you want to know what happens to what is laid on the altar, then come, I will show you this too. So, what kind of incense, what kind of fragrance rises from this altar? Glory and thanksgiving. Where does it go? Is it up to the sky? No, - above the sky, and “heaven of heaven”, ascends to the Royal Throne itself. “Your prayers,” it is said, “and your alms have come as a memorial before God” (“Your prayers and your alms have risen up before God”) (Acts 10:4). The sensual fragrance does not penetrate far into the air; and this passes through the very vaults of heaven. And although you are silent, nevertheless, your deed cries out and becomes a sacrifice of praise; It is not the calf that is slaughtered, nor the skin that is burned, but the rational soul brings what is proper to it. And such a sacrifice is more praiseworthy than any kindness. So, when you see the poor of the faithful, imagine that you are seeing an altar. When you see such a beggar, not only do not insult, but also treat him with respect; and if you see that another is insulting him, stop him, protect him. Thus, you yourself can hope that you will be pardoned by God and receive the promised benefits, of which may we all be worthy by the grace and love of our Lord Jesus Christ (to whom be glory with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen. You might be interested in: