Беседа 24

2 Corinthians 11:13. For such false apostles, deceitful workers, disguise themselves as apostles of Christ. Doing something just for show means doing it like a devil. - Harm from envy. 1. What are you saying? Are those who preach Christ, do not take money, do not introduce a different gospel, false apostles? “Yes,” he says, “and that’s why it is most of all (they are false apostles) that they are doing all this hypocritically, to deceive.” “Deceitful workers” (“workers of flattery”). They work, but they uproot what is planted. Since they know that otherwise they would not have found access for themselves, then, having assumed the guise of truth, they hide under it the work of deception. “And money,” says (the apostle), is not taken in order to get more, in order to destroy the soul.” Or rather, this is a lie: they took (money), but only secretly, as (the apostle) shows further. He already hinted at this above, saying: “so that in what they boast, they may prove to be the same as we” (“let them boast about him, and they will find themselves as we do”); but later he pointed this out more clearly, saying: “you tolerate... when someone devours, when someone robs, when someone is proud” (“you accept more..., if someone devours you, if someone takes you away,... if anyone magnified" (2 Cor. 11:20). Now he accuses them of something else, saying: "they take on a form" ("transformed"). They only have a face; they are covered with sheepskin. “And it is not surprising: because if Satan himself takes the form of an angel of light, then what great thing is if his servants also take the form of servants of righteousness” (“And it is not surprising, because if Satan himself is transformed into an angel of light... even if his servants are transformed as servants of righteousness”) (2 Cor. 11: 14–15). So, if one should be surprised, then Satan should be surprised, and not his servants. When their teacher dares to do everything, then it is not at all surprising that the disciples follow him. What does it mean: “an angel of light” (an angel of light)? An angel who has boldness to talk with God, standing before God. But there are also angels of darkness, servants of the devil - dark and fierce. And the devil has deceived many in this way, that is, by transforming himself into an angel of light, and not becoming one. themselves the guise of the apostles, but not the power itself, because they cannot. There is nothing so diabolical as doing something just for show. Who are the “servants of truth”? “It is we,” he says, “who preach to you the Gospel, which contains the truth.” Either he means this, or the fact that those (false apostles) appropriate to themselves the glory of righteous people. How can we recognize them? From their works, as Christ said (Matthew 7:20). This forces (the apostle) to compare his own merits and their bad deeds, so that through such comparison the illegitimate (teachers) will be revealed. And again, intending to praise himself, he first denounces them (the false apostles) in order to show the necessity for which he touches on this subject, and so that no one can reproach him for why he speaks about himself. He continues: “I’ll say again” (“I’ll say again”). And before he had already made many reservations, “but not content,” he says, “with what was said before, I repeat again: “almost no one thinks I am foolish” (“yes, no one thinks I am foolish”) (2 Cor. 11:16). This is what they (the false apostles) did - they boasted without any reason. And notice that every time (the apostle) intends to speak in his own praise, he makes a reservation in advance. “It is madness,” he says, “to boast; but I am not doing this out of madness, but out of necessity. If you do not believe, but even seeing the need, you condemn me, even in that case I will not renounce (my cause).” Do you see how he showed that there was a great need to speak? Indeed, if he was not afraid of such suspicion, then consider what kind of violence he had to use to speak, how he suffered and forced himself when he spoke? However, even in this case, he proceeded to the task with modesty. He did not say: “in order to boast,” but, intending to boast in some way, he again used another clause, saying: “What I say, I will say not in the Lord, but as if in foolishness, with such courage to praise” (“even if I speak, I do not speak according to the Lord, but as if in madness, in this part of praise”) (2 Cor. 11:17). Do you see that boasting is not the work of the Lord? “When,” it is said, “you have completed everything... say: we are worthless servants” (“When ye have done all things..., say, as we are servants who are infallible”) (Luke 17:10). But although boasting in itself is not a deed according to the Lord, it becomes such a deed depending on the intention. That is why he said: “What will I say” (“I also say”), condemning not the reason, but the words. The goal is so lofty that even the most words make them worthy of respect. Thus, a murderer, although murder is strictly prohibited, is often praised for his intention. And circumcision, although not according to the Lord, however, happens according to the disposition of the heart. In the same way, one can boast. Why doesn't he talk about this in detail? Because he hurries to another subject, and out of many subjects, even to those who want to listen to him, he talks about one thing that is useful. And what he said was enough to dismiss any suspicion. “As if in foolishness” (“But as if in madness”). First he said: “Oh, if only you were somewhat lenient with my foolishness” (“oh, if only you had little patience with my madness”); and now he says: “As in unreason” (“as in madness”). The further he goes, the clearer his speech becomes. Then, so that you don’t think that he does everything “as if in foolishness,” he added: “with such courage to praise” (“in this part of the praise”). So in another place he said: “so that... we do not remain in shame” (“let us not... be ashamed”), and then added: “having boasted with such confidence” (“in part of this boasting”) (2 Cor. 9:4). Also in another place, saying: “Or, what I undertake, I undertake according to the flesh, so that with me it is sometimes “yes, yes”, sometimes “no, no”?” ("Or, even as I take counsel, I take counsel according to the flesh, that I may have it, her, her, and neither, nor?") (2 Cor. 1:17), and showing that he cannot everywhere fulfill what he promises, because he does not undertake it according to the flesh; so that no one has the same doubt about his teaching, he says: “God is faithful, that our word to you was neither yes nor no.” 2. And look how, after all of the above, he again gives new justifications, adding and saying: “As many boast in the flesh, so will I boast” (“for many boast in the flesh, and I will boast” (2 Cor. 11:18). What does it mean “according to the flesh”? External (advantages): nobility, wealth, wisdom - those who have circumcision and the ancestors of the Jews, in that they enjoy fame among many. And note the prudence (of the apostle)! He pointed out such (advantages), which, as he proves, are nothing, and then he calls (praise) madness. benefit. “So, do not think,” says the apostle, “that I count this as a virtue. But since they boast, I am forced to compare myself with them in this.” He does this in another place, saying: “If anyone else thinks to hope in the flesh, then I have more” ( “if anyone thinks to hope in the flesh” (Phil. 3:4). And there he says this for those who put their hope in this (their carnal origin). If someone, famous by birth, but who had chosen a wise life for himself, saw that others were proud of nobility, and wanted to disgrace their arrogance, then he would be forced to talk about his celebrity, not to boast about himself, but to humiliate them. This is what Paul does. Then, leaving them (the false teachers), he places all the blame on the Corinthians, saying: “You willingly tolerate the foolish” (“You kindly accept the foolish”) (2 Cor. 11:19). “So you are guilty of this, and even more than they are. If you did not tolerate them, and you yourself were not infected with the same thing that they are, then I would not say anything. But I care about your salvation, and I act leniently.” And see how he dissolves even reproach with praise. Having said: “willingly tolerate the foolish” (“you kindly accept the insane”), he added: “you reasonable people” (“wise beings”). Indeed, it is only natural for a madman to boast about this. And although it would be necessary to prohibit and say: “do not accept crazy people,” he does this with great skill. If (he said) so, they might think that he prohibits because he does not have their advantages. And now, having shown that in these (advantages) he is superior to them, and, however, considers them to be nothing, he corrects them all the more. Meanwhile, before he begins to praise himself and compare (with false teachers), he condemns the Corinthians for their extreme servility (to the false apostles) and for submitting to them to such an extent. And look how he reproaches them. “You endure,” he says, “when someone devours you” (“You will accept it if someone devours you”) (2 Cor. 11:20). How did you say: “so that whatever they boast about, they will be the same as we are” (“yes, they will boast about him, they will boast, just as we do”)? You see, now it shows that (the false apostles) take, and not only take, but also beyond measure? This means “to devour” (“to devour”). “When someone enslaves you” (“If anyone enslaves you”). “You,” he says, “betrayed your property, your flesh, and freedom. To become masters not only of your estates, but also of yourself, means much more than taking.” He points to this before, saying: “If others have power over you, do we not more?” ("If they partake of your power, are we not much more important?") (1 Cor. 9:12). Then he adds, which is even more important: “when someone is exalted” (“if anyone is magnified”). “Your slavery is not easy,” he says; Your rulers are not gentle, but heavy and intolerable.” “When someone hits you in the face” (“When someone hits you in the face”). Do you see again the extreme degree of tyranny? He said this not because (the false apostles) actually beat them in the face, but because they despised them and dishonored them, as a result of which he added: “I say to shame” (“out of annoyance I say”) (2 Cor. 11:21). “You endure no less than those who are hit in the face. What could be worse than this? What kind of domination is more unbearable than that when those who have taken away your property, freedom, and honor, even despite this, do not become meek, and do not even want to treat you like slaves, but act more contemptuously than the last slave? “We did not have enough strength for this” (“We are so exhausted”) These words are not clear. Since the accusation was painful for them, (the apostle) expressed himself in such a way as to cover up the cruelty with ambiguity. And what he wants to say is the following: “Can’t we do the same? However, we don’t. So, why do you accept them, as if we cannot do the same? It deserves censure - even tolerating stupid people, but tolerating people who despise you, rob you, extol yourself, beat you - this cannot be excused or justified in any way. This is a new kind of seduction. Other seducers themselves give and flatter; and these seduce, and take, and insult. Therefore, you do not deserve the slightest apology when you despise those who humble themselves for you in order to exalt you, and marvel at those who rise above you in order to humiliate you. Couldn't we do the same? But we don’t want to, because we care only about your benefit; on the contrary, they, squandering yours, observe their own (benefits).” Do you see how he always fears what he can boldly talk about with them? “If you,” he says, “respect them because they beat you and mock you, then we can do this, enslave you, beat you, exalt ourselves over you.” 3. Do you see how he places the blame on them both for the arrogance (of the false apostles) and for his own supposed recklessness? “Not in order to show myself more glorious, but in order to save you from this painful slavery, I am forced to boast a little. It is necessary to delve not into just the words, but also take into account the reason.” And Samuel said a lot in praise of himself when he anointed Saul, saying: “from whom did I take an ox, from whom did I take a donkey, whom did I offend, and whom did I oppress” (“from whom did I take food from you, an ass, or a calf, or a curse... or whom I oppressed?”) (1 Sam. 12:3). But no one accused him of this. And he spoke not for the reason that he himself could boast, but because, intending to appoint a king for them, as a form of justification, he wanted to teach the latter to be meek and condescending. And note the prophet’s prudence, or, better yet, God’s love for mankind. When he wanted to turn the people away (from the intention of having a king), he listed many burdens, spoke about the future king, that he would make their wives breadmakers, their husbands shepherds and grooms (he described in detail the entire royal service); when he saw that nothing turned them away from their intention and that they were possessed by an incurable disease, he nevertheless spared them and took measures so that the king would be meek. And for this he brings (the king) himself as a witness. Then no one (with Samuel) sued or called him to account, so he said this solely in order to make (the king) better. And in order to humble his pride, he added: “If you and your king listen, you will receive such and such benefits; and if you do not listen, then evil will befall you.” And (the prophet) Amos said: “I am not a prophet and not the son of a prophet; I was a shepherd and collected sycamore trees. But the Lord took me away from the sheep” (“the prophet did not flee, the son did not prophesy: ​​but the shepherd ran away, stripping the buttocks. And God gave me food”) (Amos.7:14–15). But he did not say this to praise himself, but to stop the lips of those who did not consider him a prophet, and to show that he was not deceiving and did not say what he was saying on his own behalf. And another (prophet), again expressing the same thing, said: “But I am full of the power of the Spirit of the Lord, uprightness and steadfastness” (“But I am full of the power of the Lord in Spirit and in might”) (Mic. 3:8). Also, David, when he spoke about the bear and the lion, did not speak to praise himself, but had in mind something great and wonderful. Since they did not believe that he, being unarmed and unable to carry weapons, could overcome the enemy, he had to provide evidence of his courage. And when he cut off the hem of Saul's robe, it was not in order to show himself that he spoke what he had said on this occasion, but in order to ward off the bad opinion that was spread about him, that he had the intention of killing (the king). So, the reasons must be sought everywhere. He who cares about the benefit of those who listen, even if he praised himself, not only does not deserve censure, but is also worthy of a crown. And if he had kept silent about himself, in that case he would have been worthy of condemnation. Likewise, David, if he had kept silent about himself when he wanted to fight Goliath, he would not have been allowed to go into battle, and he would not have won a glorious victory. That is why he was forced to talk about himself, and not only to his brothers, but also to the king. The brothers did not want to believe him, because envy blocked their hearing. Therefore, leaving them, he turned to (the king) who was not yet infected with envy. 4. Envy is dangerous, very dangerous. It makes you despise even your own salvation. Thus Cain destroyed himself, and even before Cain the devil, who destroyed his father. So Saul attracted an evil demon to his soul; and, having attracted him, he again began to envy his doctor. This is already the property of envy. Saul knew that he was saved (by David), but he would rather perish than see his savior in glory. What could be fiercer than this passion? It will not be wrong to call her the offspring of the devil. It contains not only the fruit of vanity, but also the very root. These two vices usually give rise to each other mutually. So Saul was already jealous when they said: “Saul defeated thousands, and David - tens of thousands!” (“David overcome the darkness”) (1 Sam. 18:7). What could be crazier than this? Really, tell me, what are you jealous of? Is it because one praised the other? But you should rather rejoice at this, and perhaps you don’t know whether the praise is fair. And do you grieve because you praised someone who is not worthy of praise? But you should rather feel sorry for him. If he is a good person, then no one envies the person being praised, but he himself praises along with those praising; If it’s not like that, why are you upset? Why do you turn the sword on yourself? Is it because people marvel at him? But they are alive now, and tomorrow they will no longer be. Or because he enjoys fame? Which one, tell me? Is it not the one about which the prophet says that she is the “flower of the field” (“the flower of the grass”) (Is. 40:6)? So, is it not this that you envy, because you are not burdened (like him), and do not carry the same burden of grass? If he seems to you worthy of competition for this reason, then why are the woodcutters who carry heavy loads every day and enter the city with them not worthy of your competition? His burden is no better than this, but worse. This one oppresses only the body, while this one often harms the soul and brings more sorrow than pleasure. If he is famous for his gift of speech, then he has more envy than praise; moreover, his praise is short-term, but his envy is constant. But is he held in high regard by his superiors? And here again there is envy and danger: just as you feel envy of him, so do many others. But he is constantly praised? This amounts to bitter slavery for him. In fact, he will not dare to do anything of his own free will without fear, so as not to offend those who glorify him. Celebrity for him serves as a heavy fetter. Thus, the more famous he is, the more rulers he has over him, the more slavery weighs on him, since he sees his masters everywhere. And the servant, when he is not in front of his master, rests and enjoys complete freedom; and a noble man meets his rulers everywhere. He is a slave to anyone who appears in the people's assembly. Even if he was in extreme need, he did not dare to enter the meeting without being accompanied by servants, without a horse and without other signs of pomp, so as not to fall under the condemnation of his rulers. Even if he sees a sincere friend, he does not dare to talk to him as an equal, fearing his rulers, lest they cast him down from the heights of glory. Thus, the more glorious he is, the more enslaved he is. If he suffers some kind of trouble, then the insult is more sensitive for him, the more witnesses there are, and the more incongruous it seems with his dignity. And this is not only an insult for him, but also a misfortune. Many rejoice at his misfortune; in the same way, when he enjoys some benefit, very many hate, envy him and try to overthrow him. So tell me, is this a blessing? Is this really glory? No; it is, on the contrary, disgrace, slavery, bonds, and everything that can be called painful. If, despite all this, human glory is coveted for you, and you are greatly disturbed by anyone who arouses the admiration of the crowd, then, as soon as you see someone worthy of applause, transport your mind to the next century and imagine eternal glory. And just as you, in a hurry to escape from an attacking beast, enter the shelter and lock the doors, so now run to the future life and its ineffable glory. In this way, you will easily neglect temporary glory and receive eternal glory, enjoy true freedom and eternal blessings, which we all will be worthy of, by the grace and love for mankind 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: