Беседа 26

2 Corinthians 12:1. It is not good for me to boast, for I will come to visions and revelations of the Lord. Self-praise does no good. – As suffering for Christ increases, consolation also increases. - Alexander, recognized as the thirteenth god by the Senate. – The tombs of the martyrs are more brilliant than the royal palaces. 1. What does this mean? Having said so much, he says: “It is not good for me to boast” (“boasting does not benefit me”). (Does he say this in the sense) that he hasn’t said anything yet? No, not in the sense that he hasn’t said anything yet; but since he intends to move on to another kind of praise, which, although it does not lead to the same reward as the previous ones, but, apparently, glorifies him more in the eyes of many who do not know how to fully understand the matter, he says: “It is not useful for me to boast” (“it does not benefit me to boast”). In fact, the above pretexts for praise, that is, temptations, are great. But he can also present another kind of foundation, namely, revelation and ineffable mysteries. Why does he say: “not useful to me” (“does not benefit me”)? “So,” he answers, “so that I do not fall into arrogance.” What are you saying? Don’t you know this, even if you haven’t said it? But our exaltation is not the same when we ourselves only know the reason for it, and when we communicate it to others. What usually puffs us up is not our merits themselves, but the fact that many testify and know about them. That’s why he says: “It’s not good for me,” so as not to give his listeners a reason to think about him higher than what is proper. The false apostles also told stories about themselves that did not happen; he hides what happened, even when the very need demanded not to hide it. “It’s not good for me,” he says, teaching everyone to avoid self-praise in every possible way. Indeed, it does not bring any benefit, but only harm, if there is no necessary and useful reason for boasting. So, having mentioned dangers, temptations, evil intentions, annoyances and shipwrecks, he now proceeds to another kind of praise, saying: “I know a man... who fourteen years ago (whether in the body - I don’t know, or out of the body - I don’t know: God knows) was caught up to the third heaven. And I know about such a person (I just don’t know - in the body or outside the body: God knows) that he was caught up into paradise and heard unspeakable words that a person cannot retell. I can boast of such a man; “I will not boast of myself” (“I am a man... before the age of fourteen (if in the body, I do not know; if apart from the body, I do not know; God knows) I was caught up to the third heaven. And I... as if I was caught up into paradise (if in the body, I do not know, or apart from the body, I do not know), and hearing ineffable verbs, which it is not for a man to speak. About such I will boast; I will not boast about myself” (2 Cor. 12:2-5). This is a great revelation. And it was not just one, but many others; but he mentions one of many. And that there were many of them - listen to how he himself says: “lest I become exalted by the abundance of revelations” (“for the abundance of revelations, let me not be arrogant”) (2 Cor. 12:7). But someone will say: “If (Paul) wanted to hide, then he should not have made a hint at all, and not said anything like that; if you wanted to say something, then you had to speak clearly.” So, why did he neither say clearly nor remain silent? In order to show by this that he is reluctant to get down to business. Therefore, I determined the time - fourteen years. Not without reason, he mentioned this, but, wanting to show that, having been silent for so long, he would not have spoken now if there had not been a great need; on the contrary, he would have remained silent if he had not seen the dying brothers. And if Paul was such that at the very beginning, when he did not yet have such merits, he was awarded a high revelation, then think what he became fourteen years later. But look how modest he is in this case: he talks about one thing, but admits that he doesn’t know about another. Said he was delighted; “But in the body or outside the body,” he says, “I don’t know.” It would be enough to talk about admiration, keeping silent about the rest; but out of modesty he adds even that. So what? Was it only the mind and soul that were raptured while the body remained dead? Or was the body also raptured? This cannot be determined. If Paul himself, who was raptured and rewarded with so many and so ineffable revelations, does not know; Moreover, we don’t know. He knows that he was in heaven; that he was in the third heaven, and that is not unknown to him; but how he was raptured, he does not clearly know. Look on the other hand, how devoid of vanity he was. Talking about what happened to him in Damascus, he confirms his words (in the name of God), but here he does not do this, because he did not intend to strongly assure him of this, but only wanted to say and give a hint. That’s why he adds: “I can boast about such a person” (“I can boast about such a person”), not expressing that someone else would be admired, but gives such a turn of phrase so as to say what is decent and what is possible, and at the same time avoid the need to talk about oneself openly. Otherwise, what reason would there be to introduce another person when speaking about oneself? Why did he put it that way? Because it does not mean the same thing to say: “I was raptured” and: “I know (the person) who was raptured”; or: “I boast about myself,” and: “I boast about him.” And if someone says: “How is it possible for me to be caught up with the body?” The latter is even more difficult than the first, if you reason by reason and not submit to faith. And why was (Paul) caught up? In order, I think, so that he would not be considered less than the other apostles. They were with Christ, but he was not; therefore (the Lord), to demonstrate his glory, took him into paradise. And the word “paradise” is significant and was known everywhere. 2. Therefore, Christ said (to the thief): “Today you will be with Me in Paradise” (“Today you will be with Me in Paradise”) (Luke 23:43). “I can boast about such a person” (“I will boast about such a person”). For what? If another was admired, what are you boasting about? Hence it is clear that this (the apostle) is talking about himself. If he added: “I will not boast about myself” (“I will not boast about myself”), then this only means either that he would not have said anything like that unnecessarily, in vain and frivolously, or that he wanted, as far as possible, to cover up what was said. And that the whole conversation is about himself, this is clear from what follows. Namely, he adds: “However, if I want to boast, I will not be foolish, for I will speak the truth” (“Even if I want to boast, I will not be foolish; for I speak the truth”) (2 Cor. 12:6). As before he said: “Oh, if only you were somewhat lenient towards my foolishness” (“Oh, let me suffer a little of my madness”), also: “What I say, I will say not in the Lord, but as if in foolishness” (“even if I say, I do not speak according to the Lord, but as if in madness”); but here, on the contrary, he says: “if I want to boast, I will not be foolish” (“even if I want to boast, I will not be foolish”)? This must be understood not in relation to praise, but in relation to the justice of what one boasts of, because if it is characteristic of a madman to boast, then even more so to lie. In this last respect, he says: “I will not be unreasonable” (“I will not be mad”). That’s why he adds: “because I will tell the truth; but I restrain myself so that no one thinks about me more than what he sees or hears from me” (“I speak the truth; I will spare you, lest anyone worry about me more than he sees or hears from me.”) This is the true reason. Indeed, for the great signs he (and Barnabas) were even considered gods (Acts 16:11). Just as God created the elements of the world both weak and glorious, so that through one thing they would preach His power, and through another they would keep people from going astray, so (the apostles) were both wonderful and weak, in order to teach the unbelievers by their very deeds. In fact, if they, always being wonderful and not showing examples of weakness, began to convince people with one word not to think about them more than they should, then not only would they not succeed in this, but they would also do the opposite. Their verbal exhortations would rather be attributed to humility, and would make them even more surprising. That is why their weakness was really revealed in their very deeds. The same can be seen in the examples of Old Testament men. So, Elijah was a wonderful man, but he once exposed himself as timid (1 Kings 19). Moses was also great, but he too, due to the same weakness, gave himself up to flight (Ex. 2). And they were subjected to this when God retreated from them and allowed the (weakness) of human nature to be exposed in them. Indeed, if the Israelites, when Moses led them out of Egypt, said: “Where is Moses?”, then what would they not have said if he had led them (to the Promised Land)? That is why (Paul) says: “I hold back, lest anyone think of me any more” (“I will spare you, lest anyone grieve for me”). He didn’t say “he will say,” but “he won’t even think of me more than what I deserve.” So from here it is clear that all this is about him. That is why at the beginning he said: “It is not good for me to boast” (“it does not benefit me to boast”). He would not have said this if what he said he intended to say about someone else - and why would it not be useful for others to boast? But he himself was worthy of these (revelations). That’s why he says further: “And so that I would not be exalted by the extraordinaryness of the revelations, a thorn was given to me in the flesh, the angel of Satan, to depress me, so that I would not be exalted” (“and because of the abundance of revelations, let me not be exalted; let me be a dirty trickster of the flesh, the angel of Satan, and play dirty tricks on me”) (2 Cor. 12:7). What are you saying? Did you really, who valued the kingdom and hell for nothing in comparison with the love of Christ, consider honor from people for anything, so that you were exalted and needed constant curbing? After all, he did not say: “let him torment me from now on,” but: “let him torment me” (“let him do dirty tricks on me”). And who could say that? What do his words mean? When we reveal who this dirty trick is, and who the angel of Satan is, then we will say this too. Some said that he meant some kind of headache caused by the devil. But this cannot be allowed. Paul's body could not be given into the hands of the devil if the devil himself yielded to the same Paul at one of his commands. (Paul) laid down laws and limits for him - when, for example, he handed over the fornicator to him for the destruction of the flesh (1 Cor. 5); and (the devil) did not dare to transgress them. So, what does this mean? Satan in Hebrew means “adversary.” And Scripture in the third book of Kings (1 Kings 5:4) calls opponents by this name. Narrating specifically about Solomon, he says: there was no Satan in his days, that is, no opponent who would fight with him or bother him. Therefore, the words (of the apostle) have the following meaning: “God did not deign that our preaching should spread unhindered, wanting to humble our high opinion of ourselves, but allowed our opponents to attack us.” This was really enough to bring down proud thoughts; but a headache could not do this. Thus, by the name of the angel of Satan, he means Alexander the forger, the accomplices of Hymenaeus and Philetus, and all the opponents of the word who entered into competitions with him and opposed him, threw him into prison, beat him and dragged him, because they did the works of Satan. Just as (Scripture) calls the Jews sons of the devil because they were jealous of his deeds, so he calls every opponent an angel of Satan. Therefore, the words “a thorn in the flesh was given to me to oppress me” (“here is a dirty man here, let him do dirty tricks to me”) do not mean that God himself armed his opponents, or punished and bridled through them (the apostle) - let it not be so! - but only what He allowed and allowed for a while. “I prayed to the Lord three times for this” (“For this I prayed to the Lord three times”) (2 Cor. 12:8), that is, many times. 3. And this shows the great humility (of the apostle) when he does not hide the fact that he did not endure the enemy’s slander, but was exhausted and prayed for liberation from them. “But the Lord said to me: “My grace is sufficient for you, for My power is made perfect in weakness.” (“And I said: My grace is sufficient for you, for My power is made perfect in weakness.”) (2 Cor. 12:9), that is: “It is sufficient for you that you raise the dead, heal the blind, cleanse lepers and perform other miracles. Do not try to live in safety without fear and preach without difficulty. But do you grieve and grieve? Do not attribute to My weakness that many deceive you, beat you, persecute you, and scourge you. This is what shows My power. “For My power is made perfect in weakness” - that is, when you, the persecuted, prevail over the persecutors, when you, the persecuted, overcome. your pursuers, when you who are bound put those who bind to flight. Do you not covet excessively? He says: “So that I would not become arrogant, a thorn was given to me in the flesh” (“let me not be arrogant, since I am a foul of the flesh”); and God said that He allows this for the manifestation of His power. “Therefore, you ask not only what is excessive, but even what obscures the glory of My power.” It is the words: “enough for you” (“sufficient for you”) that show that there is no need to add anything else, but that everything has been done. Thus, and from this it is clear that what is being said here is not about a headache - the sick did not preach, and could not preach - but about the fact that (the apostles) those persecuted and persecuted overcame everything. Hearing such an answer, (Paul) says: “Therefore I will boast much more gladly of my weaknesses” (“I will gladly glory in my weaknesses”). So that (the Corinthians) do not lose heart, seeing that the false apostles boast about something completely contrary, and the true (apostles) suffer persecution, (Paul) shows that through persecution he becomes even more glorious, that in this the power of God is especially revealed, and that what happens to him is worthy of boasting. That’s why he says: “I will boast more willingly” (“I will boast sweetly”). “It was not out of sorrow that I said what I counted above, or what is mentioned now, that is, that “a thorn was given to me in the flesh” (“I am given a dirty trick”); on the contrary, I adorn myself with this, and attract even greater power (from God) to myself.” That’s why he adds: “so that the power of Christ may dwell in me” (“may the power of Christ dwell in me”). Here he makes it clear that something else is also understood, namely: to the extent that temptations intensified, to that extent grace multiplied and abided in him. “Therefore I take comfort in the infirmities” of many (“I therefore take comfort in the infirmities”). Which ones, tell me? “In insults, in needs, in persecutions, in oppressions” (“In annoyances, in exiles, in troubles, in distress”) (2 Cor. 12:10). Do you see how clearly everything has now been revealed? Speaking about the type of infirmities, he did not name fever, any recurring illness or other bodily infirmity, but insults, persecution and oppression. You see, what a humble soul! He wanted to get rid of disasters. But when I heard from God that this should not happen, not only did I not lose heart, not having received what I asked, but I also rejoiced. That’s why I said: “I am pleased” (“I am pleased”), I rejoice, I wish to endure insults, persecution and oppression for Christ.” He said this, wanting to humble both those (false apostles) and encourage them (the Corinthians), so that they would not be ashamed of Paul’s sufferings, because such endurance of sorrows can make everyone more glorious. Then he puts forward another reason: “for when I am weak, then I am strong” (“when I am weak, then I am strong”). “Why are you surprised if in weakness the power of God is revealed, and then I am strong? Then the grace of God especially works.” As the sufferings (of Christ) increase in us, our consolation also increases (2 Cor. 1:5). Where there is sorrow, there is consolation; Where there is consolation, there is grace. When he was shipwrecked and brought into a barbarian country, he became especially famous. When the bound man entered the judgment seat, he defeated the judge himself. This happened in the Old Testament: the righteous flourished amid temptations. So the three youths, like Daniel, Moses and Joseph, all became glorious through temptation and were awarded great crowns. Truly, then the soul is purified when it endures sorrows for the sake of God. Then she receives greater help, because she needs more assistance (from God), and is worthy of greater grace. And by becoming wise, she acquires great benefits for herself, not to mention the rewards that God has set aside for her. In fact, grief eradicates arrogance, cuts off all negligence, teaches patience, reveals the insignificance of human affairs and leads to great wisdom. All passions are inferior to it: envy, jealousy, lust, lust for power, addiction to wealth, carnal love, pride, arrogance, anger, and the rest of the swarm of (mental) ailments. And if you really want to see this in examples - whether of one person or an entire nation, then I can show you both those who lived in sorrow and those who spent their lives in prosperity, and teach you what benefit came from sorrow, and what carelessness came from their lack. 4. So the Jews, when they were subjected to suffering and persecution, then groaned, called on God, and received great help from above; and when they became fat, then they left (God). Also, the Ninevites, when they lived serenely, angered God so much that He threatened to destroy the entire city to the ground; and when they humbled themselves, having heard the sermon (of Jonah), then they showed all wisdom. And if you want to see an example on one person, then remember Solomon. When he thought with care and concern about how to govern the people, then he was awarded the vision of God; and when he began to live among pleasures, he fell into the very abyss of wickedness. What can we say about his father? When was he wonderful and amazing? Was it not when you were in temptation? Didn't Absalom only behave prudently while he was on the run? And having returned, did he not become a tormentor and parricide? What shall we say about Job? True, he was famous even in times of prosperity; but he turned out to be even more glorious after the tribulations. But is it necessary to talk about the old and ancient? If anyone considers our real deeds, he will see how great the benefit of sorrows is. Now, while enjoying the world, we have become weak, lazy, and filled the Church with thousands of evils. When they endured persecution, then they were more chaste, more well-behaved, more zealous and more diligent both in these meetings and in listening. What fire is to gold, so is sorrow to the soul: it erases filth from it, makes it pure, bright and clear. Tribulation leads into the kingdom, and a carefree life leads into Gehenna. That is why the path to the kingdom is narrow, but to Gehenna is long. Therefore (Christ), as if offering us some great good, said: “In the world you will have tribulation” (“in the world you will have sorrow”) (John 16:33). So, if you are a disciple (of Christ), walk the narrow and sorrowful path; do not complain and do not be discouraged. If you (for the Lord) do not want to endure sorrow, then you will still endure sorrow for other reasons, but without any benefit for yourself. So the envious person, and the covetous person, and the one who is attached to a harlot, and the vain person, and devoted to every other vice, endures much sorrow and sorrow, and grieves no less than those who cry. If she does not shed tears or cry, it is because of shame and insensibility. And if you penetrated into his soul, you would see that it flows in countless waves. So, if those who live both lives must grieve, then why don’t we choose a life that, along with sorrow, brings countless crowns? God led all the saints along this path, the path of sorrows and hardships, both for their own benefit and for the protection of others, so that the latter would not think of them above their dignity. Indeed, that is why idolatry became dominant, because people were amazed beyond their dignity. So the Roman Senate recognized Alexander as the thirteenth god - the Senate had such power to produce and include among the gods. When all the deeds of Christ became known, the ruler of the (Jewish) people sent to ask if he would like to include Him among the gods? But the Senate did not deign, being angry and annoyed that before his sentence and determination, the power of the Crucified One shone forth and attracted the entire universe to veneration. However, it was not by their will that the deity of Christ was proclaimed by a non-human definition, and that He was not recognized as one of the many promoted to gods (by the Roman Senate). After all, the Senate recognized both fist fighters and Adrianov’s favorite as gods, which is why the city of Antinous got its name. Since death testifies to the mortal nature of people, the devil invented another way, namely, he took advantage of the immortality of the soul, and, adding to this exorbitant flattery, led many into wickedness. And look, what malice! When we talk about immortality with the proper purpose, the devil inspires doubts against the truth; and when he himself wants to use the same truth to harm, he tries in every possible way to confirm it. And if someone asked: “Why is Alexander a god? Didn’t he die, even in a pitiful way?” - (the devil) will say: “The soul is immortal.” Now you are talking about immortality and being philosophical in order to distract us from the God of all. And when we say that immortality is the greatest gift of God, then you will begin to assure us, as if we were mistaken, that we are low, groveling, and no better than the dumb. When we say that the Crucified One is alive, laughter immediately follows, although the whole universe cries out about it - both in ancient times and now; in ancient times - by miracles, and now - by the turning to Him of many, since such deeds are not characteristic of the dead. And if someone says that Alexander is alive, you believe it, although you cannot imagine a single sign. “Yes,” you say, “he did a lot of great things during his life: he conquered peoples and cities, won victories in many wars and battles and erected victorious monuments.” 5. But if I present something that neither he during his life, nor any other former person could even imagine, then what other proof will you require of the resurrection? In fact, if a king with an army during his lifetime happily wages wars and wins victories, then there is nothing surprising in this, nothing strange or new. But after death on the cross and burial, to perform such great deeds everywhere, both on land and at sea, is extremely amazing, and testifies to divine and ineffable power. After his death, Alexander did not restore his divided and completely disappeared power. And how could a dead person do this? On the contrary, Christ especially strengthened his power when he died. But what can we say about Christ, when He also gave His disciples the power to be glorified after death? Tell me, where is Alexander's coffin? Point me and tell me on what day did he die? And the servants of Christ and the tombs are glorious, since they are in the royal city, and the days of death are known, since they constitute a triumph for the whole universe. Even their own people don’t know Alexander’s coffin; and even the barbarians know the tomb of Christ. And the tombs of the slaves of the Crucified One are more brilliant than the royal palaces, not only in the size and beauty of the buildings - although in this respect they are superior - but, what is much more important, in the jealousy of those who flock to them. He himself, clothed in scarlet, comes to kiss these tombs, and, putting aside pride, stands before them and prays to the saints to intercede for him before God. In the intercession of the dead, the skin-maker and the fisherman are in need of the diadem. So, tell me, do you really dare to call their Lord dead, when His servants even after death stand for the kings of the universe? And anyone, anyone, can see this not only in Rome, but also in Constantinople. And here the son of Constantine the Great considered it a great honor for his parent to lay him in the vestibule of the fisherman. And just as there are gatekeepers in the palaces of kings, there are kings at the tombs of fishermen. The fishermen, as the owners of the place, occupy the interior, and the kings, as their guests and neighbors, wished that they should have a place at the (outer) doors, and through this they show the unbelievers that in the resurrection the fishermen will have priority. After all, if this is the preference here in the tombs, then much more so in the resurrection. This is how the order of things changes! Kings replace the place of servants and slaves, and subordinates are clothed with the rank of kings, or even more glorious, and that there is no flattery in this, the truth itself assures. From the coffins of the fishermen, the royal tombs became more famous, because these coffins are revered more than all other royal tombs. There is a deep desert, and here there is a great crowd of people. And if you want to compare these coffins with the royal palaces, then the primacy is again on the side of the former. Many are driving people out of palaces, and here many are calling and dragging rich and poor, men and women, slaves and free. There is great fear, and here there is indescribable pleasure. It is pleasant to see the king, clothed in a golden robe and crown, and to see the military leaders, rulers, centurions, tribunes and praetors surrounding him. But here everything inspires so much respect and awe that the first in comparison is no more than a shadow or child’s play. As soon as you cross the threshold, the very place lifts your thought to heaven, to the heavenly King, to the army of angels, to the high throne, to unapproachable glory. Here (on earth) the boss is given the right to release one of his subjects from bonds and bind another; The bones of saints do not have this pitiful and low power, but a much higher one. They put demons on trial and torture them, and release those bound by their cruel bonds. What judgment is more terrible than this? While no one is visible, no one is crushing the demon, we hear screams, torment, scourging, torture, burning tongues, because the demon cannot bear this wondrous power. Those who were clothed in flesh conquer the ethereal forces. Dust, bones and ashes are tormented by invisible creatures. This is why no one would ever travel to see the royal palaces; on the contrary, many kings often traveled for such a spectacle. And this is because the churches of the holy martyrs represent signs and images of future judgment, since here demons are tormented and people are punished and freed. Do you see what power the saints have even after death? Do you see how powerless sinners are even during their lifetime? So, flee from vice, so that you can have the upper hand over the wicked, and follow virtue with all diligence. After all, if the present is so great, then think about what the future is. And constantly aroused by such love for virtue, try to delight in eternal life, which may we all be worthy of through 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: