Беседа 8

Col. 3:5–7. Therefore, put to death your members on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, for which the wrath of God is coming on the sons of disobedience, to whom you also once turned when you lived among them. All good deeds without love are insignificant. – You should always thank God. - Magic bandages. -Why did the miracles stop? - Against superstitions. 1. Знаю, что многие оскорбились предшествовавшей беседой. Но как мне быть? Have you heard what the Lord commanded? Am I to blame? What should I do? Don't you see how creditors put insolvent debtors in bondage? Вы слышали, что сегодня Павел возвестил? «Итак, умертвите , – говорит, – земные члены ваши: блуд, нечистоту, страсть, злую похоть и любостяжание, которое есть идолослужение» . Что хуже этого лихоимания? Оно несноснее того, о чем я говорил, – того бешенства, того сумасбродства в употреблении серебра. “And covetousness,” he says, “which is idolatry.” Do you see where evil ends? Не огорчайтесь же! I do not want to have enemies of my own free will and recklessly; но я желаю вам достигнуть такой степени добродетели, чтобы мне слышать об вас, что должно. Not out of conceit, and not out of power (I said), but out of grief and sadness. Простите мне, простите. In speaking of such things I do not wish to violate decency; но нужда заставляет. Не ради скорби бедных говорю это, но ради вашего спасения, потому что погибнут не напитавшие Христа, погибнут. Is it important if you feed the poor? But when you are so pampered, so luxurious, it’s all whims. They do not ask you to give a lot; but to give according to his condition, he who gives less is amused. “So, put to death,” he says, “your earthly members.” What are you saying? Didn't you say: you are buried, buried, circumcised, we have put off the body of sinful flesh? How do you say again: “put to death”? Don't joke, are you talking as if these (uds) were in us? There is no contradiction here. If someone, having cleaned a dirty statue, or even refinished it and made it completely shiny, said that it is worn away and destroyed by rust, and began to advise trying again to clean it of rust, he would not contradict himself, because he would advise cleaning not from the rust that he had already cleaned off, but from the one that appeared later. So (and Paul) speaks not about the former killing, not about the former fornications, but about the subsequent ones. But behold, say the heretics, Paul condemns creation; first he said: “Set your mind on things above, and not on earthly things” (Col. 3:2), and again he says: “Therefore, mortify your members that are on the earth.” But here the expression “earthly” refers to sin, and does not condemn creation. He calls the sins themselves: “earthly,” either because they are committed according to earthly wisdom and on earth, or because they show the earthliness of sinners. “Fornication, uncleanness,” he says. He did not mention those matters that are indecent to name; but he indicated everything in a word: “uncleanness, passion,” he says, “and evil lust.” So he spoke about everything, because everything is evil lust - envy, anger, despondency. “And covetousness,” he says, “which is idolatry, for which the wrath of God will come upon the sons of disobedience.” Разными способами он удерживал их (от греха): оказанными благодеяниями, будущими бедствиями, от которых мы, будучи такими, избавились, и почему, и – прочим всем, как-то: кто мы были, в каких (обстоятельствах), что мы от них избавились, как, каким способом и почему: этого достаточно, чтобы удержать от греха. But this (the wrath of God) is stronger than anything. It’s unpleasant to say this, but it’s not at all useless; on the contrary, it is useful. “For which,” he says, “the wrath of God will come upon the sons of disobedience.” Не сказал: «на вас», но: «на сынов противления, в которых и вы некогда обращались, когда жили между ними» . To arouse shame in them he said: “when they lived among them”; но тут же и похвала, – что ныне они не живут (в них), что это можно сказать только о прежнем. “Now you will put everything aside” (Col. 3:8). He always speaks both in general and in particular; это происходит от расположенности: «гнев, ярость, злобу, злоречие, сквернословие уст ваших; Don’t tell lies to each other.” Выразительно говорит: «сквернословие уст ваших» , потому что оно грязнит (уста). “Having put off the old man with his deeds... облекшись в нового, который обновляется в познании по образу Создавшего его» ( Кол. 3:9–10 ). Здесь уместно спросить: почему он, назвав члены, и человека и тело, растленною жизнью, опять то же самое называет добродетельною? And if sins and man are one and the same, then how does he say: “with his deeds”? Он сказал однажды о ветхом человек и показал, что не это человек, но другое, потому что свобода (в человеке) важнее сущности; the former is more human than the latter. It is not the essence that plunges into Gehenna, it is not the essence that leads into the kingdom (of God), but freedom alone. И мы любим, или ненавидим кого-нибудь не за то, что он человек, но за то, что он такой-то человек. Итак, если тело есть сущность, а сущность ни в том, ни в другом случае не подлежит ответственности, то как он тело называет злом? 2. What is he talking about: “with business”? О свободе с делами. He calls him old, wanting to show his vileness, ugliness and weakness. “In the new” - it seems to say: don’t expect the same thing to happen to this one; напротив, чем более он живет, тем более приближается не к старости, а к юности, которая лучше прежней. Чем больше он приобретает знания, тем большего удостаивается, и более цветет, и более имеет силы, не от юности только, но и от образа, к которому приближается. That is why the best life is called creation - in the image of Christ; это и значит «по образу Создавшего его» , так как и Христос умер не в старости, а Он имел тогда такую красоту, что и выразить нельзя. «Где нет ни Еллина, ни Иудея, ни обрезания, ни необрезания, варвара, Скифа, раба, свободного, но все и во всем Христос» ( Кол. 3:11 ). This is the third praise from this husband! He does not discriminate by tribe, or by dignity, or by ancestors. He has nothing external and does not need it. Обрезание и необрезание, раб и свободный, эллин, то есть, пришлец, и иудей, то есть, природный, – все это внешнее. Если ты имеешь только это, то и достигнешь того же, чего достигли другие, имеющие это. «Но все , – говорит, – и во всем Христос» , – то есть, Христос да будет для вас все, – и достоинство, и род, и во всех вас – Он сам. Или же нечто другое говорит, именно: все вы сделались одним Христом, будучи телом Его. “Put on therefore, as God’s elect, holy and beloved” (Col. 3:12). Показывает легкость добродетели, чтобы они непрестанно имели ее, и пользовались ею, как величайшим украшением. Exhortation is (combined) with praise, since from this it receives more power. They were saints, but they were not chosen; and now the elect, and the saints, and the beloved. "Into the Wombs of Bounty". He didn’t say “in mercy,” but much more expressively, in two words. И не сказал: вы должны иметь расположение (друг к другу), как братья, но: как отцы к детям. So that you would not tell me that he was mistaken, for this he added “in the womb”. And he did not say: into generosity, so as not to humiliate them, but: “Into the womb of generosity: into mercy, kindness, humility, meekness, long-suffering, bearing with one another and forgiving each other in return, if anyone has a complaint against anyone: just as Christ has forgiven you, so have you” (Col. 3:12-13). Again he speaks in parts; from kindness comes humility, and from humility comes long-suffering. “Bearingly,” he says, “to each other,” that is, forgiving each other. And look how he showed the insignificance of this by calling it a “complaint”. Then he adds: “how Christ forgave you.” Great example! (Paul) always does this, convinces them by the example of Christ. “A complaint,” he says. The above showed that this is insignificant; but when he gave an example, he argues that even if we had important accusations, we should forgive. The words: “like Christ” mean this; and not this alone, but also that which must be forgiven with all the heart; and not only this, but also what we should love (those who insult us). Christ, presented as an example, teaches all this, and also that (we must forgive offenses), even if they were great, even if we did not offend those who offended us in advance, even if we were great people, and those who offended us were insignificant, even if they intended to offend us even after forgiveness, and finally, that we should lay down our souls for them. The word "how" requires it; it (shows) also that we must stand (for those who have offended us) not only until death, but, if possible, even after death. “Above all else put on love, which is the sum of perfection” (Col. 3:14). You see, he says the same thing. Since you can forgive, but not love, he says: yes, and love (you certainly must), and shows the path that can lead to forgiveness. This path is if someone is kind, and meek, and humble, and long-suffering, and not irritable. That is why he said before: “the womb of bounties”, and “love”, and “mercy”. “Above all, put on love, which is the sum of perfection.” This is what he wants to say: those (qualities) of the soul are useless; they all weaken if they are not united with love - they are all only strengthened by it. Whatever you call good has no value without love and soon disappears. This is similar to how large walls would be useless for a ship if it did not have lining, as well as for a house if crossbeams were not laid, or as large bones in a body would be useless if they did not have ligaments. No matter what good deeds someone has, without love they are all insignificant. Не сказал, что она (любовь) есть вершина, но, что гораздо важнее – «союз» ; это более необходимо, чем то. Вершина означает предел совершенства; а связь, подобно корню, есть удержание того, что составляет совершенство. “And let the peace of God rule in your hearts, to which you were called in one body, and be friendly” (Col. 3:15). 3. The peace of God is a solid and lasting peace. If you have peace from people, it will soon be destroyed; but if from God, then never. He spoke about love in general; and now he turns again to particulars. There is also immoderate love, as, for example, if someone, out of great love (for one), vainly accuses (another), enters into a fight and turns away. He didn’t say: I don’t want this, but: just as God has made peace with you, do so too. How was He reconciled? He wanted it himself, without receiving anything from us. What does it mean: “Let the peace of God rule in your hearts”? When two thoughts fight (in you), do not dwell on the one that arouses anger or has the goal of retribution; but on the one that bows to peace. Suppose, for example, that someone was unfairly offended. Out of resentment, two thoughts were born in him, one of which demands revenge, and the other patience, and they fight among themselves. If the world of God appeared before them with a reward, it would give it to the one who required patience, and would shame the other. How? Assuring that God is peace, that He has made peace with us. It is not without intention that he shows the great struggle in this matter. Let, he says, not anger, not rivalry, not human peace determine the reward, because human peace comes from the fact that we do not take revenge, from the fact that we do not tolerate anything difficult. It is not this world, he says, that I want, but the one that Christ himself left for us. In the soul, in the thoughts, He created a race, and a competition, and a struggle, and a distributor of rewards. Then again the impulse: “To which you were called,” says, i.e., for the sake of it you were called. Reminded me how many blessings came from the world. For his sake (God) called you, called you in such a way that you will probably receive a reward. Why did He create one body? Is it not so that the world may rule? Isn't it so that we can live in peace? Why are we all one body? And how are we one body? For the world we are one body, and in order for there to be one body, we are in the world. Why didn’t he say: let the peace of God conquer, but: “let it rule”? To make it (the world) more authentic. He did not allow the evil thought to fight the world, but placed it lower; and by the name of the reward (without struggle) he aroused the attention of the listener. If he had given a reward to a good thought when that (evil) one fought with all its insolence, it would not have brought him any benefit. And now that (evil) thought, knowing that it will not receive a reward, no matter what it does, no matter how intensified, no matter how swift its attacks, will abandon useless labors. Well he also added: “and be friendly.” To be grateful and sensitively grateful means to act like fellow slaves: the slave honors the master as God, agrees with him in everything, obeys him, thanks for everything, even if someone insults him or hits him. Whoever thanks God for an insult he has suffered does not take revenge on the offender; and the one who takes revenge does not thank (God). Let us not follow the example of the one who demanded a hundred denarii, lest we also hear: “The wicked servant” (Matthew 25:26). There is nothing worse than such ingratitude. So, those who take revenge are ungrateful. Why did he start talking about fornication again? Having said: “Mortify your members on the earth,” he immediately adds: “fornication,” and this is done almost everywhere. Because this passion dominates most of all. He did the same in his letter to the Thessalonians, even - which is worthy of surprise - when he says to Timothy: “Keep yourself pure” (1 Tim. 5:22), and in another place: “strive to have peace with everyone and holiness, without which no one will see the Lord” (Heb. 12:14). “Mortify...,” he says, “your members.” You know what the dead are: vile, disgusting, rotten. When you kill, the dead will no longer (live); will immediately begin to smolder like a body. So, extinguish lust, and she will be dead. Shows that he does the same as Christ in baptism. That’s why he calls them members, as if representing some hero, and thus makes his speech more expressive. And he said it well: “earthly”. They (members) are here, they smolder here, much more than these (bodily) members. It is not so much the body from the earth, but the sin of the earthlings. The body is sometimes beautiful, but he never is. And these members will desire everything that is on earth. If this is the eye, then it does not see what is in heaven, nor does the ear, the hand, and all other members. The eye sees bodies, beauty, forms of earthly things, and enjoys this; and hearing - with gentle singing, zither, flute, foul language. All this is earthly. So, having placed them (the believers) before the throne, (Paul) says: “Mortify your earthly members.” You can’t stand on grief with these members; there are no items for them. This clay (of which they are composed) is worse than that. It turns into gold: “When,” it is said, “this corruptible will be clothed with incorruptibility” (1 Cor. 15:54); and this clay cannot be melted down. These (members) are more on earth than those. That is why he did not say: “from the earth,” but: “earthly,” since these may not be from the earth. These need to be on earth, but those are not necessary. Если слух не внимает ничему здешнему (земному), но только небесным речам, если глаз не смотрит ни на что здешнее, но только на горнее, – они не на земле; if the mouth does not speak about anything here, it is not on earth; если руки не делают ничего худого, – они принадлежат не к тому, что на земле, но к тому, что на небе. 4. Christ also says this: “If your right eye causes you to sin,” that is, if you look shamelessly, “pluck it out,” that is, a bad thought (Matthew 5:29). Мне кажется, что слова: блуд, нечистота, страсть, похоть – означают одно и то же, именно блуд, что всеми этими названиями он отвращает нас от (скверного) дела. It is truly a passion; and as the body suffers, it makes no difference whether from a fever or from a wound, so it is. And he did not say: curb, but: “kill” so that they cannot rebel. "And put it aside". We lay aside the dead; if, for example, there are calluses on the body, we cut them off like a dead body. If you cut a living body, it hurts; if it’s dead, you don’t feel pain at all. То же должно сказать и о страстях: они делают бессмертную душу нечистой, страстной. We have said more than once why covetousness is called idolatry. Covetousness, intemperance and evil lust have the greatest dominion over the human race. “Because of which the wrath of God is coming on the children of disobedience” (Col. 3:6). He calls them sons of disobedience in order to deprive them of forgiveness and to show that, due to disobedience, they belong to the number of such. “In which,” he says, “you also once converted” and submitted: shows that they are still among those. Saying this, he praises them: “Now put aside everything: anger, rage, malice, slander, foul language” (Col. 3:8). He speaks not to them, but to others, so as not to strike them. He calls curses blasphemy, just as he calls wickedness rage. And in another place, with the aim of shaming, he says: “for we are members of one another” (Eph. 4:25). He presents them as creators of people, rejecting one and accepting another. There he said: "members"; here he lists everything: heart - rage, lips - blasphemy, eyes - fornication, covetousness, hands and feet - lies, thought itself and the old mind. He has one royal image - the image of Christ. By showing that the members, whether great or small, have one royal image, he seems to me to mean primarily (Christians) from the pagans. Just as the earth becomes gold, having lost its former appearance - the appearance of sand, just as wool, whatever it may be, takes on a different form, having lost its former, so does the believer. “By bearing with one another,” he says, “he showed what justice is: accept him, and he (will accept you), which is what he also says in the Epistle to the Galatians: “Bear one another’s burdens” (Gal. 6:2). “And be,” he says, “friendly.” This is what he demands most of all everywhere, since this is the pinnacle of good deeds. 5. Let us therefore give thanks (to God) on all occasions: this is what thanksgiving consists of. It is not difficult to give thanks in happiness; here the very nature of things encourages this; It is worthy of surprise if we give thanks while in extreme circumstances. If we give thanks for something for which others slander, for which they despair, look at the wisdom here: firstly, you have made God glad; secondly, he put the devil to shame; thirdly, he showed that what happened (to you) was nothing. At the very time when you give thanks, God takes away the sorrow and the devil retreats. If you fall into despair, then the devil, like someone who has achieved what he wanted, stands next to you; and God, as if offended by blasphemy, leaves you and increases your misfortune. If you give thanks, then the devil, as having received no success, retreats; and God, as having received honor, rewards you with greater honor. And it cannot be that a person who gives thanks in misfortune should suffer. His soul rejoices when it does good; it has a clear conscience; it delights in its praises, but a rejoicing soul cannot be sad. There (in despair), along with disaster, conscience also punishes; and here she crowns and proclaims. There is nothing holier than the tongue that thanks God in misfortunes; it is truly no different from the language of the martyrs and receives the same crown as that one. After all, he also has an executioner, forcing him to renounce God with blasphemy; there is a devil, tormenting him with painful thoughts, darkening (the soul) with sorrow. So, whoever endured grief and thanked God received the crown of martyrdom. Если, наприм., болит дитя, а (мать) благодарит Бога, это – венец ей. Is not her sorrow worse than any torture? However, she did not force her to say a cruel word. Умирает дитя, (мать) опять благодарить (Бога). Она сделалась дочерью Авраама. Although she did not slay (the child) with her own hand, she rejoiced over the slain victim; but it’s all the same; she did not grieve when they took the gift (of God) from her. Is another (child) sick? Она не сделала волшебных повязок, и это вменено ей в мученичество, потому что мыслью она принесла сына в жертву. Что за дело до того, что эти (повязки) не приносят никакой пользы, что это – дело обмана и насмешки? There are also those who believe that it is useful. Но она лучше согласилась видеть свое дитя мертвым, чем предаться идолослужению. And just as this (mother) is a martyr, whether she did this to herself, to her child, to her husband, or to any of her most beloved ones, so the other is an idolater, because she, obviously, would have made a sacrifice, if only she could have made it, or better yet, she has already done what constitutes a sacrifice. After all, these bandages, no matter how much those who use them philosophize, claiming that we call on God and do nothing else, and the like, that the old woman (tying) is a Christian and faithful, still represent idolatry. Ты верная? Cross yourself; say: this is my only weapon, this is my medicine, I don’t know any other. Tell me: if a doctor, having come (to a patient), instead of using medicine, began to hum, would we call him a doctor? No, because we wouldn't see physician benefits. So here (in the use of bandages) there is nothing Christian. Others still hang the names of rivers (around their necks) and allow themselves a lot of similar things. So I declare and warn you all: I will no longer show mercy if I find out about anyone that he made a bandage, or a spell, or anything else related to this art. What do you say, the child should die? When it begins to live from these means, then it has died; and when he dies without them, then he comes to life. If you had seen that (your son) had gone to harlots, you would rather have wished for him to be buried; you would say: what is the use that he lives? And seeing that he is in danger of losing his salvation, do you want him to live? Haven’t you heard what Christ said: “He who saves his life will lose it; but he who loses his life for My sake will save it” (Matthew 10:39). Do you believe what was said, or does it seem like a fable to you? Tell me: if someone told you: take me to the church, I will live, would you agree? No, you say. Why? Because he forces you to serve idols. But here, you say, there is no idolatry, but simply a spell. This is a satanic thought, this is a devilish trick - to hide error and add poison to the honey. When the devil saw that he had not convinced you that way, he went this way - with bandages and old wives' tales. And so, the cross is neglected, (superstitious) inscriptions are preferred to it. Christ is expelled and a drunken, extravagant old woman is brought in. Таинство наше попрано; and the devil's delusion triumphs. So why, you say, does God not reprove? He often denounced the (alleged) help of these means; но ты не поверил. Finally, He left you in your error: “God gave them over,” it is said, “to a depraved mind” (Rom. 1:28). Even a sensible Hellene would not have believed these means. They say that in Athens a demagogue used them; but some philosopher, his teacher, meeting him, reproached him, scolded him, sarcastically and ridiculed him. And we, unfortunate ones, believe these (prejudices)! Отчего же, скажешь, нет ныне таких, которые бы воскрешали мертвых и совершали исцеления? Why? – не скажу пока. Why are there no people today who despise real life? Why do we serve God for reward? Когда природа человеческая была слабее, когда вера только насаждалась, тогда много было и таких людей; ныне же (Бог) не хочет, чтобы мы зависели от этих знамений, но чтобы готовы были к смерти. Why do you value real life? Why don't you look to the future? Для настоящей жизни ты решаешься на идолослужение, а для будущей и поскорбеть не хочешь? Потому-то и нет ныне таких людей, что мы презираем будущую жизнь и ничего для ней не делаем, а для настоящей на все решаемся. What can we say about other funny (superstitions) - about ash, soot, salt? И опять – эта старуха тут. Подлинно, смех и стыд! From the eye, he says, the child died. 6. How long will these satanic (deeds) continue? How can the Hellenes not laugh? How not to mock when we tell them: great is the power of the cross? Will they believe us when they see us expecting help from something they laugh at? For this, God gave doctors and medicines. But what if they don’t help and the child moves away? Where does it go, tell me, are you poor and unhappy? Does it go to demons? Goes to some tyrant? Doesn't it go to heaven? Is it not to your Lord? What are you grieving about? What are you crying about? What are you sad about? Why do you love a child more than your Master? Didn't He give you a child? Why are you so ungrateful that you love the gift more than the Giver? But I am weak, you say, and cannot bear the fear of God. But if in bodily illnesses the greater (pain) suppresses the lesser, then much more so in the soul; out of fear, if it were in her, fear would dissipate and sadness would dissipate. Was the child beautiful? But whatever it is, it is no more beautiful than Isaac; he was also the only begotten. Was yours born in old age? And that one too. Was the child wonderful? But whatever it may be, it is no more beautiful than Moses, who even in a barbaric look aroused love for himself, being at an age when beauty has not yet been revealed. However, the parents threw their beloved (son) into the river. You see the child lying down, and you betray him to the coffin, and you go to the monument; but they did not know whose food it would become - fish, or dogs, or one of the animals living in the sea, and they did this, not yet knowing anything about the kingdom (of God) or about the resurrection. Your child is not your only begotten; but it died after the death of many (other children)? Yet it was not as terrible and sad as Job's disaster. The church (yours) did not fall, not during the feast (it was for children), before that you did not receive news of your losses. Was your favorite (child)? No more than Joseph, who was devoured by a beast; however, the father suffered grief both in this case and in the previous one. He wept, but did not act wickedly; complained, but did not give in to despair; He was so firm that he said: “Joseph is gone, and Simeon is gone, and if you want to take Benjamin, it’s all on me!” (Gen. 42:36). See how severe hunger forced him to sacrifice his children! But the fear of God does not affect you as much as hunger. Cry - I don’t forbid it; but do not blaspheme - neither in word nor in deed. Whatever your son may be, you still cannot compare him with Abel; but Adam did not say anything like that, despite the fact that his misfortune was very great - what, in fact, is more terrible than fratricide? By the way, I remembered other fratricides; eg Absalom killed the firstborn Amnon (2 Sam. 13:28–29). King David loved the boy, sat in sackcloth and ashes (during his illness); however, he did not call either fortunetellers or spellcasters - and they were then, as Saul shows - but he prayed to God. So do you; What the righteous has done, do you also; say the same words when a child (yours) dies: “I will go to him, but he will not return to me” (2 Samuel 12:23). This is what is characteristic of wisdom and tender love! No matter how much you love your child, you do not love as much as he did then, despite the fact that (his child) was the fruit of iniquity. Blessed David loved his mother very much; and the mutual love of parents passes, as you know, to the children. He loved the boy so much that, although they spoke badly of him, he still wanted him to remain alive. However, he thanked God. How do you think Rebekah suffered when her brother threatened Jacob with death? However, she did not sadden her husband, but ordered (Jacob) to flee. When any sorrow befalls you, think about great disasters and you will receive sufficient consolation. Think about it: what if you had to die in war? What if it was on fire? If we think about misfortunes greater than those we endure, we will receive sufficient consolation. Let us reflect either on those more serious disasters that others have suffered at all times, or on those that we ourselves have suffered at some time before. Paul also gives this instruction when he says: “You have not yet fought to the point of blood, fighting against sin” (Heb. 12:4); and elsewhere: “No temptation has overtaken you but such as is common to man” (1 Cor. 10:13). So, when we are in trouble, let us think about great disasters, and if we find such, we will be grateful. But most of all, let us diligently thank God for everything. In this way, misfortunes will cease, and we will live in the glory of God, and we will receive the promised benefits, which may we all be rewarded with grace and love for mankind (our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen). The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: