Беседа 8

Phil.2:12–16. Therefore, my beloved, as you have always been obedient, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling, because God is at work in you both to will and to do according to His good pleasure. Do everything without grumbling or doubting, so that you may be blameless and pure, children of God without blemish among a crooked and perverse generation, in which you shine as lights in the world, containing the word of life, to my praise on the day of Christ. About the fear of God. - There is no need to grumble. 1. Exhortations should be combined with praise. Then they are acceptable when we point out to those admonished their own zeal, as Paul does here. And look how prudently: “So, my beloved,” he says. He didn’t just say: listen, but first he praised him and said: “How obedient you have always been,” that is, I ask you to imitate not others, but yourself. “Not only in my presence, but much more now during my absence.” Why “much more now during my absence”? Then it might seem that you are doing everything out of respect for me and out of shame; but now it doesn't. Therefore, if it turns out that you are zealous now, then it is clear that even then you were such not for me, but for God. What do you want (Paul), tell me? That (he says) so that you do not listen only to me, but also work out your salvation with fear and trembling, since, living without fear, you cannot accomplish anything noble and amazing. And he didn’t just say: “With fear,” but added: “and trembling,” which is the highest degree of fear, wanting to make (the Philippians) more attentive. Paul had such fear. That’s why he said: I am afraid, “lest, having preached to others, I myself remain unworthy” (1 Cor. 9:27). Indeed, if everyday affairs cannot be performed without fear, then what about spiritual ones? Tell me: who learned to read and write without fear? Who has become proficient in art without fear? If, however, where the devil does not lie in wait, but only laziness oppresses us, we need such fear as to ward off only natural negligence, then with such a struggle, with such obstacles, how can we ever be saved without fear? How can this fear be born? If we think that God is present everywhere, hears everything, sees everything, not only deeds and words, but also everything that happens in the heart and in the depths of the soul: “And He judges the thoughts and intentions of the heart” (Heb. 4:12). If we set ourselves up this way, we will not do, say, or think anything bad. Now, tell me, if you always stood next to your boss, wouldn’t you stand with fear? How, when standing before God, do you laugh, lean (against the wall), and not be afraid and not tremble? Do not neglect His long-suffering, with which He leads you to repentance; Whatever you do, do it with the thought of the omnipresence of God. He is truly present everywhere, and therefore, whether you eat food, whether you settle down to sleep, whether you are angry, whether you steal something, whether you indulge in pleasures, or whatever you do, remember the presence of God, and you will never indulge in laughter, you will never be inflamed with anger. If you constantly have such a thought, then you will constantly be in fear and trembling, as if you were standing next to the king himself. The architect, although experienced, although very skillful, still stands with fear and trembling, afraid of falling from the building. And you believed, did many good things, ascended to heights: hold yourself firmly, stand with fear, and watch cheerfully, so as not to fall from there. There are many spirits of evil who want to overthrow you. “Serve the Lord,” it is said, “with fear and rejoice [before Him] with trembling” (Ps. 2:11). How can there be joy with trembling? She alone is joy. We only rejoice when we do something good, something that is typical of those who do it with trepidation. “Work out your own salvation with fear and trembling.” (The Apostle) did not say: do, but: “do,” that is, with great diligence, with great zeal. And since with the words: “With fear and trembling” he made them fearful, then see how he softens the fearfulness. What exactly does it say? "For God is at work in you." Don't be afraid because I said, "With fear and trembling." I did not say so that you would refuse, so that you would regard virtue as something inaccessible; but be careful not to get distracted. If this happens, then God will do everything, and you dare: “For God is working in you.” Therefore, if He Himself acts, then we must (for our part) show a constantly firm, concentrated, and not distracted intention. “For it is God who works in you both to will and to do.” If He works in us “and will,” then how do you motivate us? If God works in us “and will,” then in vain you say to us: “obedient,” - we do not (on our own) obey. It is in vain to say: “With fear and trembling,” because everything is the work of God. That is not why I said: “Because God works in you both to will and to do”; but in order to ease your timidity. When you want, then He will act “and will.” Do not be afraid and do not faint; He gives us both zeal and activity itself. When we want, He will intensify our desire. For example, I want to do something good: He does this good, He also produces the desire. Either (this is how the words of the apostle must be understood, or he) says this out of special forethought, just as he calls our virtues gifts (of God). 2. Therefore, just as calling virtues gifts (of God) does not deprive us of self-activity, but leaves it in us, so with the words: “God produces” in us “and will” does not deprive us of self-activity, but shows that through good action we acquire a greater disposition (to will). Just as from doing comes the desire to do, so from not doing comes the reluctance to do. Have you given alms? I became more inclined to give. Didn't you submit it? I became less inclined to give. Spent one day abstinent? You have the urge to do something else. Are you lazy? Strengthened laziness “With the coming of the wicked,” it is said, “comes contempt” (Prov. 18:3). Consequently, just as one who comes into the depths of evil is negligent, so one who comes into the depths of good strives. Just as one, in despair, becomes more careless, so this one, thinking about many good deeds, becomes more diligent, fearing not to lose everything. “According to His good pleasure,” he says, that is, out of love (for God), to please Him, so that what is pleasing to Him and according to His will will be done. Here (the apostle) shows and assures that exactly (God) acts because He wants us to live according to His will. And if He desires this, and at the same time acts, then of course He will do this, because He wants us to live righteously. Do you see how self-activity is not taken away? “Do everything,” he says, “without grumbling or doubting.” The devil, when he is unable to distract us from doing good, then tries in another way to deprive us of the reward: he inspires either vanity or pride, and if not this, then grumbling; if nothing like that, then doubt. So watch how Paul cleans it up. He spoke about humility, which you have already heard, in order to destroy pride; spoke about vanity in order to bring down arrogance. Above he said: “Not only in my presence”; but here he speaks of grumbling and doubt. Why did he, while destroying this passion among the Corinthians, also mention the Israelis? but here he didn’t say anything like that, but simply commanded? Because this (passion) was already there, as a result it was necessary to strike a stronger blow and give a greater reprimand; and here he exhorts that it should not exist. It would be unnecessary to warn those who have not yet sinned with reproaches. That’s why, in encouraging humility, he did not offer an example from the Gospel, where the proud are humiliated; but for the sake of conviction, he presented God as an example, and talks with them as if they were free, as if they were their own children, and not as if they were slaves. After all, a prudent and noble person is encouraged to do good deeds by the example of the virtuous, but a foolish person is not motivated by their example, but by those who are punished; that one is an honor, and that one is a punishment. That is why in the Epistle to the Hebrews he brought Esau onto the stage, who sold his birthright for one piece of food; and again: “Behold, an arrogant soul will not rest” (Hab. 2:4; Heb. 10:38). And among the Corinthians there were many who committed fornication, which is why (the apostle) said: “So that again, when I come, my God will not disgrace me among you, and so that I will not mourn for many who sinned before and did not repent of the uncleanness, fornication and lasciviousness that they did” (2 Cor. 12:21). “So that you may be blameless and pure,” he says, that is, blameless and pure, since murmuring imposes a considerable stain. What does it mean: “without a doubt”? Am I feeling good or not feeling good? Don’t argue, he says, even if there is work ahead, even sorrow, or something else. He didn’t say, “You will not be punished,” because punishment is due to deeds, in his letter to the Corinthians he pointed this out, but here he didn’t say anything like that, but: “So that you may be blameless and pure, children of God, blameless among a crooked and perverse generation, in which you shine as lights in the world, containing the word of life, to my praise on the day of Christ.” Do you see that (the apostle) teaches (the Philippians) not to murmur? Murmuring is characteristic of unappreciative and insensitive slaves. Indeed, tell me, what kind of son grumbles, working for the benefit of his father, and working for himself? Think, he says, that you work for yourself, that you collect for yourself. To grumble is the business of those who work for others, work for others; and what should he grumble about who collects for himself? Is it because his wealth is not increasing? But that's not the reason. Why should someone who works voluntarily, without coercion, grumble? It is better to do nothing than to do it with grumbling, since in this case the work itself loses its value. Or don’t you see that in our homes we always say this: it would be better not to do this than to do it with grumbling? And we often decide it is better to lose our servants than to endure someone who complains. The murmur is heavy and unbearable; he is close to blasphemy. Otherwise, why would those (those who grumbled) be so punished? Murmuring is ingratitude. He who grumbles is ungrateful to God; and someone who is ungrateful to God is truly a blasphemer. And what is especially important is that then there were continuous temptations and frequent dangers, there was no peace, no joy, thousands of troubles poured from everywhere; and now deep peace, now calm. 3. Why do you grumble? Is it because he is poor? But think about Job. Is it because he is sick? What would happen if you were both overcome by illness and at the same time aware of as many perfections and virtues in yourself as that saint? Imagine also that for a long time he was covered in worms, sat on the pus and constantly scraped off the pus: “And his wife said to him, “You are still firm in your integrity! Blaspheme God and die” (Job 2:9). But your son died? Well, what if you, like him, lost everyone, and that too by a cruel death? You know, you know well, that (for parents) a lot comfort, - to sit with the sick, close your lips, touch your cheeks, hear the last words. But this righteous man was not granted anything like that; all (his children) were buried together. And why am I saying this? If you, like that blessed patriarch, were commanded to sacrifice your son yourself and see him burned, what would you have done when you built the altar? did you lay down the wood and knit the lad? What would happen to you when you heard this from friends who came for comfort? Now we have many sins, and they rightly revile us; and then “blameless, just and fearing God and shunned evil” (Job 1:1) I heard from friends the opposite (to these qualities of his). Well, tell me, if you heard reproaches from your wife: “Let the stars of her dawn be darkened: let her wait for the light, and it does not come, and let her not see the eyelashes of the morning star” (Job 3:9)? Why are you saying this, crazy girl? Is it really your husband who is to blame for this for you? Not him, but the devil. “Blass God,” he says, “and die.” Would it be easier for you if the one lying (your husband) said and died? There is no illness that would be more severe than this, even if you pointed out thousands. It (Job’s illness) was such that he could not even stay in the house and under the roof, such that everyone abandoned (him). If he had not suffered incurably, he would not have been sitting outside the city, being in a worse condition than the possessed leprosy. These enter houses and gather with each other; but he, spending his nights in the open air naked, could not even put on clothes. Because, probably, illness would be added to illnesses. “My body is clothed,” he says, “with worms and dusty scabs” (Job 7:5). His flesh produced pus and worms, and this did not stop. Do you see how each of us freezes when we hear this? If it is unbearable to hear this, is it bearable to see it? And if it’s unbearable to see, then even more so to endure. However, the righteous man endured, not just for two or three days, but for a long time, and did not even sin with his lips. What disease can you name me that would be associated with so much suffering? Wasn't it worse than blindness? “He makes disgusting,” he says, “my food” (Job 6:7). And what’s more, even night and sleep, which bring others peace, did not bring him any joy, but were heavier than any torture. Listen to what he says: why “do you frighten me with dreams and frighten me with visions” (Job 7:14)? When the morning comes, I say: someday it’s evening? And in such he did not complain about his sufferings. And not only was there grief in them, but also in the bad opinion of many: they finally began to look at him as guilty of the countless vices for which he suffered. Even his friends told him: you are punished according to your sins (Job 11:6). That’s why he said: “And now those younger than me in years are laughing at me, those whose fathers I would not have agreed to place with the dogs of my flocks” (Job 30:1). How many deaths is this not worse? However, despite the fact that he was overwhelmed by such waves from everywhere that terrible bad weather, clouds, storms, thunder, whirlpools, whirlwinds arose from everywhere, he remained unshakable during these great and terrible waves, as if in calm weather, and did not grumble. And this was before grace, before anything was said about the resurrection, or about Gehenna, punishment and torment. But we, having heard the prophets, the apostles, and the evangelists, seeing countless examples, and having learned the doctrine of the resurrection, are still indignant, although no one can say that so many disasters have befallen him. In fact, if anyone lost property, he did not lose so many sons and daughters; if he lost it, then, perhaps, for sins. And he (lost) suddenly, during a sacrifice, while serving God. Even if someone lost his children and at the same time such wealth - which, however, is impossible - he was not covered in wounds and did not scrape off pus; and if this happened, then there were no attackers and reproaches - which usually hurts us more than anything, more than disasters. Indeed, if in times of troubles, having those who console and encourage and arouse good hope, we complain so much, then think what would happen if we also had those who reproached us? If it’s hard and unbearable (expressed in the words): “I was waiting for compassion, but there was none, comforters, but I did not find them” (Ps. 68:21), then what is it like to find reproaches instead of those who console? “You are all pathetic comforters!” - says (Job) (Job 16:2). 4. If we always had this before our eyes, if we thought about it, then no circumstances would upset us at the sight of this ascetic, this adamantine soul, this strong copper heart. It was as if he was surrounded by a copper or stone body - he endured everything courageously and patiently. Thinking about this, let us do everything without complaining or doubting. Are you doing something good and complaining? Why? Do you really need it? I know, says (Paul), that many of your neighbors make it necessary for you to grumble (he hints at this with the words: “among a crooked and perverse generation”); but this is what’s surprising—to be irritated and not feel it at all. The stars shine at night, are seen in the darkness, and do not lose their beauty at all, they are even more brilliant, but in the light they do not appear in the same form: so you shine more when you remain right among the depraved. It's an amazing thing to be blameless. And so that they don’t say this, (the apostle) first said it himself. What does it mean: “containing the word of life”? means: having to live (in the next century), belonging to the number of those being saved. Look how quickly he puts in the rewards. The luminaries, he says, contain the cause of light, and you the cause of life. What does “word of life” mean? means: having the seed of life, that is, having the guarantee of life, containing life itself, that is, having the seed of life in you. This is what he calls the word of life. Therefore, the rest are all dead: this is precisely what he pointed out when he said this, otherwise, the others would also have contained the word of life. “To my praise,” he says. What does this mean? And I, he says, participate in your benefits. Your virtue is such that it not only saves you, but also glorifies me. What kind of praise do you have, blessed Paul? For us they torture you, persecute you, offend you. That is why he says: “On the day of Christ, because I did not struggle in vain and did not labor in vain”; But I always have to boast, he says, “that I did not labor in vain. But even if I become a sacrifice" (Phil. 2:17). He did not say: but even if I die, just as in the letter to Timothy, where he used the same word, saying: "For I am already becoming a sacrifice" (2 Tim. 4:6). And he consoles them regarding their death, and teaches them to willingly endure death for Christ. I become, he says, as if it were a libation and a sacrifice. O blessed soul! He calls bringing them a sacrifice. Truly, sacrificing a soul is much better than sacrificing oxen. So, if I add myself to this offering as a drink offering, then I rejoice, he says, about my death. This is what he hints at when he says: “For the sacrifice and service of your faith, I rejoice and rejoice with you all. In this very thing you also rejoice and rejoice with me” (Phil. 2:17–18). Why are you rejoicing? Do you see how it shows that they too should rejoice? I rejoice, he says, because I become a reward; but I rejoice as one who makes a sacrifice. You too rejoice in this, and rejoice that I am being sacrificed. Rejoice, he says, as I rejoice in my death. Truly, the death of the righteous is worthy not of tears, but of joy. If they rejoice, then we should rejoice with them. And it is indecent for us to cry when they rejoice. But we, they say, want to cohabitate with them! This is an excuse, an excuse. Look what he commands to the Philippians: “Rejoice and be with me.” And do you want to live with them? If you stayed here yourself, you would rightly say so; If a little later you are where the one who departed is, then what kind of cohabitation do you want? The one who is forever separated desires cohabitation: and if he follows the same path with you, then what kind of cohabitation do you desire? Why don’t we mourn those who go on a journey, or, after crying a little, after a day or two, we stop? If you want cohabitation, then cry only as much as is necessary to discover the (human) nature in yourself; and then rejoice, like Paul, who said: I do not feel the slightest sorrow, and I even rejoice as I go to Christ: “Rejoice,” he says, “and rejoice with me.” Let us also rejoice when we see a righteous man dying, and even more so when we see one of the desperate dying. He departs with the hope of receiving a reward for his labors, and this one puts an end to his sins. But perhaps they will say: by remaining alive, would he have changed? God would not have taken him if he intended to change. Why would He not leave (alive) the one who intends to please Him? If He leaves those who are not corrected, then even more so those who are corrected. So, let’s stop grieving altogether, let’s stop crying altogether, let’s thank God for everything, let’s do everything without grumbling, let’s rejoice and please Him in everything, so that we may receive future blessings, through the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: