Беседа 22

Eph.6:5–8. Servants, obey your masters according to the flesh with fear and trembling, in the simplicity of your heart, as to Christ, not with only visible obligingness, as people-pleasers, but as servants of Christ, doing the will of God from the soul, serving with zeal as the Lord and not as men, knowing that everyone will receive from the Lord according to the good he has done, whether slave or free. About the duties of servants. – The division into masters and slaves occurred as a result of sin. – Sinful acts in Scripture are sometimes called peace. – Wealth and honors are the weapons of the devil. 1. So, not only the husband, not the wife, not the children, but also the servants with their virtues are part of the house and determine its improvement. Therefore, Blessed Paul did not ignore this part, but finally proceeds to it, since in terms of merit it occupies the last place. And he talks a lot with them (slaves), and not as with children, but much more sublimely. He does not give them promises here, but points out the consequences: “knowing,” he says, “that everyone will receive from the Lord according to the good that he has done.” He even teaches them to be philosophical, because although they are lower in dignity than children, they have more meaning than them. “Slaves,” he says, “obey your masters according to the flesh.” He immediately encouraged the saddened soul, immediately consoled her. Do not grieve, as if he were saying that your lot is lower than the position of your wife and children: this is slavery only in name, and dominion in the flesh, therefore, dominion is temporary and short-lived, because everything carnal is fleeting. “With fear,” he says, “and trembling.” You see that he requires unequal fear from his wife and from his slaves. There he simply said: “let the wife fear her husband” (Eph. 5:33), and here, intensifying his speech, he says: “with fear and trembling, in the simplicity of your heart, as unto Christ.” He repeats this often. But what are you saying, blessed Paul? He (the slave) is a brother (to his master); he received the same benefits as him, the same body, and most importantly, he became a brother not only of his master, but of the Son of God himself, enjoys benefits equal to him, and you say: “obey your masters according to the flesh with fear and trembling”? But that’s why I say this, answers (the apostle). If I command the free to submit to one another for the fear of God, as it is said above: “submitting to one another in the fear of God” (Eph. 5:21), if I command a wife to fear her husband, although she has equal honor with him, then how much more so to the servant. There is no dishonor in this, on the contrary, this is high nobility - to be able to humble yourself, behave modestly, and yield to your neighbor. And the free served the free with great fear and trembling. “In the simplicity of the heart,” he says. Well said, since one can serve with fear and trembling, however, not with a good disposition, but somehow. There are many who secretly do a lot of evil to their masters. It is this kind of bad behavior that the apostle tries to eliminate, saying: “in the simplicity of your heart, like Christ, not with only visible obsequiousness, like people-pleasers, but like servants of Christ, doing the will of God from the soul, serving with zeal, as the Lord, and not like men.” Do you see how much (Paul) demanded when he inspired goodness with the words: “with prudence and from the heart”? We see that many serve their masters “with fear and trembling,” and the severity of the master prompts many to do this. But show, he says, that you serve as a servant of Christ, and not as a slave of man; make sure that (your service activities) are a virtue for you, and not a consequence of necessity. Just as he who suffers insults from another, (Christ) convinces and teaches, as we will see below, to accept the insult as a benefit for himself, and to endure it according to his own free will, in the same way he also teaches slaves (the apostle teaches). The one who hit the cheek decided to do such an act not because of the thoughts of the one he hit, but because of his own malice - and yet, what is said? “Turn the other one to him” (Matthew 5:39), so that you can show that the first one was not substituted by you against your will. Having decided to suffer another blow, he turned what was not his business into his own business, when he allowed the other cheek to be hit, and did not limit himself to just bearing the insult: the latter, perhaps, can be considered a consequence of fear, but in the former there is a lot of wisdom. So, you would show (then) that you endured this for the sake of wisdom. So now, you, in turn, show that you bear this slavery voluntarily, and not as a people-pleaser. A man-pleaser is not a servant of Christ, and a servant of Christ is not a man-pleaser. Who really, being a servant of God, would want to please people? On the contrary, who, pleasing people, can be a servant of God? “From the heart,” he says, “serving with zeal.” This is well said, since you can serve in simplicity and without malice, however, not with all your might, but only in fulfilling your duty. Therefore, he says: with zeal, and not out of necessity, with good will, and not under compulsion. If you serve, in this way, precisely: with good will, with prudence, from the heart, for the sake of Christ, then you are not a slave. Paul, a free man, also bears such slavery, when, crying, he says: “For we do not preach ourselves, but Christ Jesus the Lord; and we are your servants for Jesus” (2 Cor. 4:5). 2. Do you see how dishonor is taken away from your slavery? Just as if a person, after money was taken from him, were to add more of himself to his captor, he cannot be considered poor, but sufficient, cannot be counted among those who have suffered evil, but among those who have done good, and with such a benefit he would cover (his robber) with even greater shame than what he brought upon himself with his robbery - so it is in the present case: if a slave behaves in the most exhausting labors generously, showing that he does not feel violence, then this is a greater shame for his master. So, let us serve the masters for Christ's sake. “Knowing,” says (the apostle), “that everyone will receive from the Lord according to the measure of the good that he has done, whether slave or free.” Since, probably, among the masters there were many unbelievers to whom this shame was unknown, and who therefore did not reward their servants for obedience, then (the apostle) consoles the slaves so that they do not despair of reward, but encourage themselves (with the expectation of a higher) reward. Just as people who have been blessed and do not give thanks to their benefactors, thereby oblige them to repay God himself for themselves, so the gentlemen who use your services, if they do not reward you, then thereby provide you with a greater reward, making God your debtor. “And you, gentlemen,” he says, “do the same to them” (Eph. 6:9). What is “the same”? Serve graciously. Although (the apostle) did not say: “Serve,” but with the word: “in the same way,” he expressed this thought, because the master also serves. “Not as people-pleasers,” he says, “...with fear and trembling,” that is, with the fear of God, fearing that He might someday condemn us for neglecting our servants. "Moderating severity". Don’t be, he says, cruel and obstinate. “Knowing that the Lord is both over you and over them in heaven” (Eph. 6:9). Alas! What a hint! How frightening! That is: “With the measure you use, it will be measured to you.” So that you don’t hear: “evil slave! I have forgiven you all that debt” (Matthew 18:32). “With whom there is no partiality” (Eph.6:9). Don’t think, he says, that for an offense inflicted on a slave, (God) will forgive because it was inflicted on a slave. External laws, like human laws, also allow for differences in origin, but the law of the common Lord does not know any difference, since it benefits everyone in general and endows everyone with the same thing. And if anyone begins to ask: where did slavery come from, and why did it appear in human life - as many, I know, ask about this with curiosity and want to know this - then I will tell you: slavery came from covetousness, and also from envy, from insatiable greed. Noah had no slaves, neither did Abel, nor Seth, nor others after them. This state was produced by the sin of disrespect for parents. Let children know that they deserve to be slaves for disrespecting their parents! (Whoever does not honor his parents) is deprived of his nobility, because he who despises his father is no longer his son. If he who despises an (earthly) parent ceases to be his son, then how will he who despises Him remain a son of our (heavenly) Father? He is excluded from the noble class, he has insulted his nature. Then (the emergence of the slave state) was facilitated by wars and battles, where they began to take prisoners. But, they will say, did Abraham also have slaves? Yes, I did; but it is known that he treated them differently from slaves. So (the apostle) directs everything to the head: the wife, so that the husband, as it is said, loves her, - the children, so that he can raise them “in the teaching and admonition of the Lord” (Eph. 6:4), - the servants, “knowing that there is a Lord over you and over them in heaven.” This seems to be saying: since you yourself are also slaves, then be philanthropic and condescending. Further, if you would like to listen, we will say about the servants the same thing that we said before about children: teach them to be reverent, and they will become so. But now someone, going to the theater or going to the bathhouse, drags all the children there with him, but does not take them to church - does not force them to go there to listen to Christian teaching. How can a slave hear when you, master, listen to something completely different? Have you acquired, bought a slave? Command him first of all to live according to the will of God, so that he is meek in relation to his comrades, so that he is especially concerned about virtue. Everyone's house is like a city, and every owner is the boss of his own house. That this is indeed the case can be clearly seen when looking at the house of rich people, where there are fields, and stewards, and bosses over bosses. However, I also liken the poor man’s house to a city. And here there are authorities, namely: the husband governs his wife, the wife governs the servants, the servants govern their wives, and husbands and wives govern their children. So, don’t you imagine that (the head of the family) is like a kind of king, who has so many leaders under his command? And shouldn't he be the most skillful and experienced in managing the house? Anyone who is well versed in this matter will be able to choose capable bosses for himself, and for sure - he will choose brilliant ones. But the wife will still remain another king in the house, although without a diadem, and whoever knows how to elect this king will arrange everything else well. “Finally, my brethren, be strong in the Lord” (Eph. 6:10). (The Apostle) always uses this expression when he intends to end his speech. 3. Didn’t I say well at the beginning that everyone’s house is a whole army? He who appointed all the leaders, in turn, arms them and leads them to war. If no one steals power from another, and everyone remains in his place, then everything will be in good condition. “Be strong,” he says, “in the Lord and in the power of His might,” that is, in hope in Him, through His help. Since he commanded many things and what was due, he says: do not be afraid, put your hope in the Lord, and He will make everything easier for you. “Put on the whole armor of God, that you may be able to stand against the wiles of the devil” (Eph. 6:11). He did not say: against battles, against wars, but: “against intrigues.” Our enemy does not simply and openly fight against us, but with cunning. What is intrigue (μεδοδεία)? To plot (μεδοδεϋσαι) means to seduce and overcome by cunning: this happens in the arts, and in words, and in deeds, and in struggle, when we happen to deal with deceivers. Let me say as an example: (the enemy) never suggests obvious sins, does not name idolatry, but, in his cunning, arranges it differently, namely: he uses pretexts, puts forward a good reason. So, (the apostle) already encouraged the soldiers and forced them to be sober, when he taught and convinced that we are fighting an enemy experienced in military affairs, that this war against us is not carried out simply and openly, but with great cunning. First, by pointing out the properties and number of the enemy, he encourages his disciples to be careful. He does not want to weaken the warriors who oppose the enemy (the devil), but to encourage them and move them against him. Having spoken about the tricks of the enemy, he teaches sobriety. If he had only pointed out to them the strength of their enemies and stopped there, he would have led them into despondency. On the contrary, both before and after this he shows that it is possible to overcome the enemy, and thereby especially encourages them. The more we explain to our accomplices the strength of our enemies, the more we encourage them to be careful. “For our struggle,” he says, “is not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in high places” (Eph. 6:12). Having presented them with an incentive to be especially vigilant from the nature of warfare, he then inspires them with cheerfulness by indicating the upcoming exploits. How? Having said that the enemies are strong, he suggested that we are losing a lot from them. Why? The struggle takes place in the heavenly places, and not because of money, not because of fame, but because of captivity into slavery. Consequently, the enmity becomes irreconcilable. Rivalry and struggle are stronger when they occur over important objects. In the heavenly (έν τοΐς έπουρανίοις) - this is the same as beyond (υπέρ) heavenly. (Our enemies fight us) not in order to take advantage of anything after victory, but in order to deprive us (of heaven). So, if someone said: ή συνδήχη ε v τινι χει (the agreement is about something), then here: έν (in) would correspond to: υπέρ (for) or διά (for). Notice what vigilance the enemy’s power arouses in us, and what sobriety comes from the fact that we learn that real danger lies ahead for our great good, and that we must also care about victory because of the great good - because our enemy is trying to overthrow us from heaven. Who does this call (Paul) “against the principalities, against the powers, against the rulers of the darkness of this world”? And what kind of darkness? Isn't it nighttime? No, it’s sinful. We were, he says, once darkness, calling sin so in this life, because it will no longer have a place either in heaven or in the coming age. He calls (devils) world holders not because they hold the world, but because they are the real perpetrators of evil deeds. Scripture usually calls sinful deeds the world, for example, in the saying of Christ: “for you are not of the world, just as I am not of the world” (John 17:14). Were, in fact, (the apostles) not of the world? Were they not clothed with flesh? Were you not one of those in the world? And in another place: “the world... hates me, but cannot hate you” (John 7:7): and here also the world calls evil actions. Or, perhaps, here by the world he means the evil people themselves, because the demons primarily extend their power to them. “Against the authorities, against the authorities,” he says, “against the spirits of wickedness in high places.” He calls them “principals” and “powers”, in the same way as between the heavenly (spirits) there are thrones, dominions, principles, powers. “For this purpose take on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand” (Eph. 6:13). He calls real life a fierce day and this evil age, because of the evils that happen in it, and which require us to be constantly armed. “And, he says, “overcoming everything,” that is, defeating passions, obscene desires, and everything that causes us harm. He didn’t just use: έργάοασδαι (to do), but: χατεργάααβ e αι (to do, to do completely, to finish), so as not only to overcome, but also to stand having overcome; and it happened that many, having won a victory, immediately fell. “I have overcome everything,” he says, “and not in such a way as to accomplish one thing and not the other. Moreover, after a victory, vigor is needed; otherwise what you managed to bring down may rise again. If we do not stand, what we have overthrown rises. When we stand, it does not rise from falling. While we are awake, the enemy we defeat does not resurrect. "Take the whole armor of God." 4. Do you see how (the apostle) drove away fear? If there is an opportunity to win and become, then why avoid the fight? Stand strong when the fight is over, and you are the winner. Do not be surprised that so much has been said about the strength of enemies. Knowledge of this should not produce fear and timidity, but can protect against carelessness. “So that you may be able,” he says, “to resist on the evil day,” he encourages (to stay awake) with a reminder of the time. The time will not last long, as it were, so he says, and therefore one must stand cheerfully during battle; should not weaken even after victory. In fact, if we are at war; if such militias are formed against us; if they consist of ethereal principles and rulers of the world and spirits of evil, then, tell me, how can one indulge in bliss? How can you be absent-minded? Is it possible to win without being armed? Let everyone think about this every day when he is overcome by anger, when he is overcome by lust, when he desires this pampered and disordered life. Let everyone heed the words of Blessed Paul: “Our struggle is not against flesh and blood, but against the rulers, against the powers.” This war is harder than a war with visible enemies; this fight is extremely strong. Think about how long he (the devil) has been waging his struggle, and why he is fighting - be more careful. So, they say; but it would be necessary to drive out the devil from among oneself, and then everyone would be saved. This is said, of course, by some careless people who are trying to find an excuse for their negligence. You, man, should be grateful that you can, if you want, overcome such an enemy; but you, on the contrary, are still annoyed and say words characteristic of some careless and drowsy warrior. However, if you want, you can understand the reasons why you do this. But be careful, protect yourself from all sides: we are fighting not only the devil, but also his forces. How, they also say, will we fight the darkness, we who have become light? How can we fight evil spirits when we have become good? Evil is the opposite of good, and light drives away darkness; if we ourselves have become darkness, then we will be completely defeated. So how do we defeat them? If we try to be by choice what they are by nature, that is, if we try to become above flesh and blood; in this way we will overcome them. Since they (the Ephesians) were probably persecuted by many, do not think, as Paul said, that they would fight against us on their own. There are demons at work in them: they are waging war, and we are at war with them. All that has been said has a twofold effect: it makes them more courageous in relation to those who fight against them, and it encourages their spirit against their enemies. And why do we fight with them? Because we have an invincible ally - the grace of the Spirit; because we have been taught such an art that we can fight not only with people, but also with demons. However, if we want, we don’t have to fight: it’s abuse because it’s abuse, because we want it. This is precisely the power of the living in us (the Holy Spirit), according to the words: “Behold, I give you power to tread on snakes and scorpions and over all the power of the enemy” (Luke 10:19). He has given us all power to fight and not to fight. But since we are lazy, do we fight them? And that Paul did not struggle, listen to his own words about this: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?” (Rom. 8:35)? And elsewhere, listen to what he says: “God...will crush Satan under your feet quickly” (Rom. 16:20). He had power (over Satan), which is why he said: “in the name of Jesus Christ I command you to come out of her” (Acts 16:18). But this no longer means fighting; whoever fights has not yet achieved victory, and whoever has defeated the enemy is no longer fighting. Because such a one subjugated him, captivated him. Likewise, Peter did not fight the devil; but his deeds were such that they exceeded the struggle. From among the believers, the listeners, the catechumens, many overwhelmingly gained victory over him (the devil). That is why blessed Paul said: “for we are not ignorant of his plans” (2 Cor. 2:11), - as a result of which, in particular, he gained the upper hand over them. And in another place, listen to what he says: “And no wonder: for Satan himself disguises himself as an angel of light” (2 Cor. 11:14). So he fully knew the struggle, and nothing was hidden from him. And: “For mysteries,” he says, “iniquities are already at work” (2 Thessalonians 2:7). But in relation to us, the matter requires struggle. Then, listen to what he says in another place: “For I am convinced that neither death, nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor any other creature, will be able to separate us from the love of God that is in Christ Jesus, Our Lord" (Rom. 8:38-39) He did not simply say: from Christ, but: "from the love of Christ." Many, although they are united to Christ, do not love Him. Not only, as Paul says, you will not convince me to deny Him, but you will not diminish my love for Him. If the powers above could not do this, then who else would be able to do it? He says this not because the higher powers actually decided to do this, but by assumption. That’s why he said: “For I am confident” (πέπεισμαι). So, he did not fight (with the devil): despite the fact that he was afraid of his wickedness. Listen to his own words: “But I fear, lest, just as the serpent deceived Eve with his cunning, so your minds too may be corrupted, straying from the simplicity that is in Christ” (2 Cor. 11:3). Moreover, he also expresses himself this way: “But I discipline and enslave my body, so that, having preached to others, I myself would not remain unworthy” (1 Cor. 9:27). How can you be sure that no one will separate you (from the love of God)? 5. Do you see that (the apostle) spoke thus out of humility and modesty? He already dwelt in heaven, which is why he himself said: “For although I know nothing about myself” (1 Cor. 4:4); and in another place: “I have finished the course” (2 Tim. 4:7). So, the devil did not actually cause a stumbling block for him, but for his disciples. Why is this so? Because they were not guided by his instructions only, but together with their own intentions. In this respect (the devil) prevailed: but also here he gained the upper hand not over him, but over the carelessness of the inattentive (people). When they did not carry out the orders (of the apostle), out of laziness or for some other reason, then he (the devil) won over them. When the one, for his part, presents everything necessary for a cure, and the other one upsets everything, then the latter suffers defeat, and not the former. So, the devil did not gain the slightest victory over Paul. However, it is to our benefit that we are given the opportunity to fight. As for the Romans, this is not what he wants for them, but what? “Satan will crush Satan under your feet quickly” (Rom. 16:20). But these (Ephesians) want this: “Who is able to do all things, Him we ask and understand” (Eph. 3:20). He who struggles still encounters obstacles; but how happy he is if he doesn’t fall! Victory is more brilliant when there has been struggle. For example: if you are possessed by some evil desire, then you will do a very nice thing if you do not give in, but extinguish it. But even if this is completely impossible to do, we still must fight and always tame ourselves. If we do not fall during this struggle, then we will be victorious. It's not like it is with athletes. There you will not become a winner until you throw another to the ground; but here, just don’t be overthrown and you are a winner, you have already overcome if you weren’t overthrown. And that's right! There both fight for victory, and if one falls, the other receives the crown. This is not the case here: here the devil is trying to defeat us. So, if I deprive him of something he cares about, then I win. He is strengthened not only to cast down, but to cast down with himself; therefore, he is already defeated, since he is already overthrown and is in a state of destruction; he cares about victory not in order to later receive a crown, but with the goal of destroying me. So, I am a winner if I am not overthrown (by the devil), even if I myself have not overthrown him. What is a brilliant victory? It is to trample upon it with extreme contempt, as Paul did, considering the blessings of this life as nothing. Let us also imitate (the apostle), we will try to rise above earthly blessings, we will not in any way provide him (our enemy) with opportunities to triumph over us. Wealth gives him the opportunity to do this, as well as money and honors. All this often restored him and made him fierce. But what is the need for struggle? What need is there for fighting? The fighter does not know when the battle will end, and can still think about how not to be defeated and wounded. And whoever tramples on his enemy has obviously won the victory. So, let us trample on the power of the devil, we will trample on sins, everything of this world, such as anger, lust, arrogance and all passions, so that, after we depart there, it does not turn out that we have abandoned the power that we received from God. For this we will be worthy to inherit future benefits. If we turn out to be bad in this, then who will trust us with more? If we cannot trample upon the one who offended (God), who is himself dishonored, despised, and cast down, then how will the Father give us His property? If we do not defeat so many humiliated people, then how will we have the courage to enter our father’s house? Tell me: if you had any son, and he, leaving his honest servants, entered into relations with those who were expelled from home for insulting you and are making various tricks against you, and if he persisted in such behavior to the end, would he not be deprived of his inheritance for this? Obviously so. Likewise, if we, having left the obedient (God) angels who rule over us, begin to live in accordance with the desires of the devil, then we will be completely deprived of the inheritance. But let this not befall any of us; better yet, by deciding to fight against him and defeating him, with the help of God, let us become heirs of the kingdom of heaven. Whether anyone has an enemy, whether anyone suffers an insult, or harbors malice, let him gather and pour out all this rage and anger on the head of the devil. In this case, anger will be a good deed, indignation will be useful, rancor will be commendable. Just as in relations with strangers rancor is an evil, so here it is a good. So, if you have shortcomings, correct them here; If you cannot do this yourself, then do it with your members. If someone hit you, have a grudge against the devil and never stop fighting with him. If you didn’t hit, then be angry with the devil because he rebelled against your Master, insulted Him, and also because he harms your brothers and fights against them. Always be an enemy, always angry, always irreconcilable with him. This will make him humble, harmless, so that he can be overcome. If we become very angry against him, he will not be afraid of us. And when we become supportive, then he will become cruel - not as (we should treat him) as with our brothers. He is the enemy and persecutor of life and salvation of ours and his own. If he doesn’t love himself, how can he love us? So, let us take up arms and overthrow him, having as an ally the great Lord Jesus Christ, who can make us elusive for his snares and make us worthy of eternal blessings, which may we all be worthy of by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever and unto ages of ages. Amen. You might be interested in: