Беседа 4

1 Thessalonians 3:5–8. Therefore, I, unable to bear it any longer, sent to find out about your faith, so that the tempter would not tempt you and our labor would become in vain. Now, when Timothy came to us from you and brought us good news about your faith and love, and that you always have a good memory of us, wanting to see us, just as we do you, then we, in all our sorrow and need, were comforted by you, brethren, for the sake of your faith; for now we are alive as you stand in the Lord. Guardianship of the Ap. Paul about the disciples. - Every sin is impurity and every virtue is purity. Chastity of Joseph. – There is no need to remember grievances. 1. Today we have before us a question asked by many and deduced from many places (Scriptures). What kind of question is this? “Therefore,” he says, “and I, being unable to bear it any longer, sent to find out about your faith.” What are you saying? Is it possible that the one who knew so much, who heard unspeakable verbs, who ascended to the third heaven, did not know, even while in Athens, when the distance was short and was recently separated from them, as he himself says: “having been separated from you for a short time.” Consequently, he also did not know what was happening with the Thessalonians and was forced to send Timothy to find out about their faith: “How is it not,” he says, “that the tempter tempted you, and our labor did not become in vain?” Well, if someone said that the saints did not know everything? That they really did not know everything, everyone can be convinced of this from many examples, both ancient and recent. So Elisha did not know about the wife (2 Kings 4); So Elijah said to God: “I am left alone, but they are also looking for my soul” (1 Kings 19:10), and therefore he heard from God: “he left seven thousand [men] among the Israelites” (1 Kings 19:18); So again Samuel, sent to anoint David, says: “The Lord said to Samuel: Do not look at his appearance and at the height of his stature; I rejected him; I don't look the way a person looks; For man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7). And this happens through the special care of God. Why and how? Both for the saints themselves and for those who believe in them. Just as God allows persecution to happen, so He does not let them (the saints) know about many things so that they humble themselves. That is why Paul said: “a thorn in the flesh was given to me, an angel of Satan, to afflict me, so that I would not become arrogant” (2 Cor. 12:7). Again, so that others do not imagine too much about them. Indeed, if they were considered gods because of miracles, then all the more (so they would be thought of) if they always knew everything. And Paul himself again speaks about this: “lest anyone think more about me than he sees in me or hears from me.” (2 Cor. 12:6). Listen also to what Peter says when he healed the lame man: “Why are you amazed at this, or why do you look at us as if we had done by our own strength or godliness that he walked” (Acts 3:12)? If, despite the fact that they spoke and acted this way, and at a time when they performed few and unimportant miracles, wrong rumors arose about them, then even more so (this could happen) with great miracles. This was also permissible for another reason. Precisely, lest anyone say that they, as if they had ceased to be human, performed the feats that they performed, and so that everyone did not give in to carelessness, God reveals that they too are weak, so that through this he can take away any excuse for shamelessness from those who want to remain in error. That's why (Paul) doesn't know; that is why, even after repeated promises (to come), he does not come, so that they would know that he did not know much. This was of considerable benefit. After all, there were also those who claimed that he was the great power of God, while others said that he was such and such. If this had not happened (in Paul), then what else would not have been thought? Thus, although this seems to be a flaw in them (the saints), if someone carefully looks into it, both their wondrous power and the excessiveness of the temptation will clearly be revealed. How? Pay attention. If you (Paul) said to them above: “This is how we are destined,” and: “so that none of you will be shaken,” then why after this do you send Timothy, as if fearing that something might happen contrary to your wishes? But he does this out of an abundance of love: those who love, out of fiery jealousy, fear for what is safe, and this (comes from) many temptations. True, I said: “This is how we are destined”; but the excessive multitude of evils frightened me. That’s why he didn’t say that, having noticed something bad in you, I was sending, but “when I could no longer endure it,” which actually came from love. What does it mean: “Have you not been tempted by the tempter”? Do you see that confusion in grief is the action of the devil and his deceit? When he cannot (shake) ourselves, then through us he shakes the weakest - which serves as a sign of their extreme and inexcusable powerlessness. This is what he did to Job, stirring up his wife (against him). “Blaspheme,” she said, “God and die.” (Job 2:9). Look into what temptation he led her. But why didn’t (the apostle) say: shaken, but: “tempted”? Therefore, he says, I was only afraid that you might not have been tempted. He does not call temptation from the devil wavering, because he only wavered, who had already accepted his charm. Oh, how great Pavlov's compassion! He did not care about sorrows and slander (to which he himself was subjected). And I think that at that time he was there (among temptations), since Luke says that he stayed in Hellas “he stayed three months. When, on account of the indignation made against him by the Jews” (Acts 20:3). 2. So, he was not concerned about the dangers that threatened him, but about the disciples. Do you see that he surpassed every father in the flesh? In sorrows and dangers, we cease to remember everyone, but he was so afraid and trembled for the children that he even sent the one who was the only consolation for him - Timothy, his accomplice and accomplice, to them, (being himself) in the midst of dangers. “And our labor did not become in vain,” he says. “Why? After all, even if they turned aside, it would not be through your fault, not through your negligence. But still, even in this case, because of strong brotherly love, I would consider my work lost. “Lest the tempter tempt you.” He tempts, not knowing whether he will prevail. But even if he advances without knowing, we would know that we will overcome courageously, - Shouldn’t we be sober? And what attacks us, not knowing (whether it will prevail), this evil spirit said to God: “Have you not surrounded him and his house and all that he has? You have blessed the work of his hands, and stretch out your flock throughout the earth; ( Job 1:10, 11 ). It tempts and, if it sees something weak, it attacks, and if it is strong, it retreats. “And has not our labor become in vain,” he says. “Let us all listen to how Paul labored. He did not say: “work,” but: “labor”; he did not say: “you too will perish, but: “our labor.” Therefore, if something had happened, then (would have happened) what was probable; but since nothing happened, it is a great miracle. We, he says, expected this, but the opposite happened. We not only did not receive from “Now,” he says, “when Timothy came to us from you and brought us good news 5 about your faith and love. And good news,” he says. Do you see Paul's great joy? He did not say: “announced,” but: “preached the good news,” “brought good news”—he considers their firmness in faith and love to be such a great blessing! And it is necessary for the latter to strengthen when the former remains unshakable. That’s why he rejoiced over their love, because it was a sign of their faith. “And that,” he says, “you always have a good memory of us, wanting to see us, just as we do you,” that is, with praise. Not only when we were with you and when we performed miracles, but also now, when we are away from you, enduring beatings and enduring countless disasters, you have a good memory of us. Listen to how disciples are praised and appeased for keeping good memories of their mentors. Let us imitate them: (through this) we will benefit ourselves, and not those we love. “Desiring,” he says, “to see us, just as we do you.” And this made them happy. For a lover, it is very pleasant and comforting if the beloved knows that he is loved. “Then we, in all our sorrow and need, were comforted by you, brethren, for the sake of your faith; for now we are alive, when you stand in the Lord.” What can be compared with Paul, who considered the salvation of his neighbors as his own, having the same attitude towards everyone as the body towards members? Who could now speak in such a language? Or better: who could ever think like that? He did not want them to express gratitude to him for what he had endured for the sake of their temptation; but he expresses gratitude to them for not being shaken by the temptations that happened to him, saying as it were: you faced more danger from temptations than we did; you were more exposed to temptations than we were, although you did not suffer during our sufferings. Since then, he goes on to say, when Timothy brought us the good news, we have not felt any sorrow, but “in all our sorrow and need, we have been comforted by you,” and not only in sorrow, but also “in need,” he says. And truly, nothing can confuse a good teacher as long as the affairs of the students flow according to his wishes. “We were comforted by you,” that is, you strengthened us. Meanwhile, it was the other way around, since the fact that they were not exhausted from suffering, but bravely endured it, contributed to the strengthening of the disciples. But Paul presents everything from the opposite side, and turns it into praise for them: you, he says, anointed us, you allowed us to breathe, you did not allow us to feel temptations. And he didn’t say: we were inspired, he also didn’t say: we were comforted, but what then? We are “now alive,” showing by this that he considers temptation and death for himself to be nothing other than their stumbling, and therefore his success is also life (for himself). How could anyone else express (so) both sorrow for the weakness of the disciples and joy? He did not say: we rejoice, but: “for now we are alive,” meaning the future life. 3. So, without this we don’t consider life to be life. Such should be the disposition of mentors and students, and then there will be nothing inappropriate. Then, spreading this thought, look at what he says: “What gratitude can we give to God for you, for all the joy with which we rejoice over you before our God, night and day praying with all earnestness that we may see your face and complete what was lacking in your faith?” (1 Thess. 3:9-10). You, he says, were for us not only life, but also great joy - so great that we are not able to thank God worthily. We consider your success, he says, a gift from God. You have benefited us so much that we consider this (the deed accomplished) by the inspiration of God, or better, the work of God himself, since such sublime feelings are unusual for the human soul and caring. “Praying with all earnestness night and day.” И это признак радости. Just as a farmer, hearing about his field, which he has cultivated, that it abounds in fruits, impatiently wants to see for himself what gives him such pleasure, so Paul - Macedonia. “Praying with all earnestness night and day.” Заметь гиперболу! “To see your face and to complete what is lacking in your faith.” This raises an important question. If you are now alive because (the Thessalonians) stood firm, and Timothy preached their faith and love to you, and you are filled with such great joy that you cannot adequately thank God, then how do you speak here about the lack of their faith? Do those words constitute flattery? Никак, – да не будет! Above, he testified that they performed great feats and suffered no less than the churches located in Judea. What does this mean? The fact that they have not yet taken advantage of all the teaching and have not learned everything that should have been learned; and he explains this towards the end (of the epistle). Or perhaps there were also competitions between them about the resurrection, and there were many who embarrassed them no longer by temptations and dangers, but by posing as teachers. This is what he calls “lack of faith,” and that’s why he expressed it this way; did not say: “affirm”, but: “add”. When he feared for the faith itself, they “sent,” he says, “Timothy, to strengthen you”; and here he says: “to complete what your faith lacked,” which refers more to teaching than to affirmation, just as in another place he says: “that he may perfect you in every good work” (Heb. 13:21). What is perfect is that which lacks a little, and it is replenished. “May our God and Father Himself and our Lord Jesus Christ direct our path to you. And may the Lord fill you and overflow with love for each other and for everyone, with which we are filled with you” (1 Thess. 3:11, 12). To pray not only internally, but also to express the prayer in a message is a property of extreme love, a property of a fiery and truly irresistible soul, as well as evidence that prayers were offered for them there (in Hellas), and at the same time justification that they did not come not of their own volition or negligence. He says something like this: May God himself put an end to the temptations that hinder us from everywhere from having a direct path to you. “And may the Lord fulfill and overfill you.” Do you see the irresistible impulse of love expressed in these words? “And may the Lord fulfill you,” he says, “and fill you” - instead of: may he increase. As if in abundance, so to speak, he desires to be loved by them. “With what,” he says, “we are filled with you,” that is, on our part there is already (love for you); we want it to be on yours too. Do you see where he wants to spread this love? Not only to each other, but to everyone. Love according to God is truly revealed in this, that (it strives) to embrace everyone. If you love one and not the other, then your love is human. But ours is not like that. “We are fully committed to you, that we may establish your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3:13). Shows that this love benefits themselves, and not those they love. I want, he says, for this love to be so abundant that there is no vice. He did not say: to strengthen you, but: “your hearts, from your hearts come evil thoughts” (Matthew 15:19). You can be evil without doing any evil, such as: having hatred, unbelief, being treacherous, rejoicing in misfortunes, being unfriendly, holding a false teaching: all this is a matter of the heart. To be pure from all this constitutes holiness. True, chastity is primarily and predominantly called holiness, just as fornication and adultery are called uncleanness; but, in general, every sin is uncleanness, and every virtue is purity: “Blessed,” says (the Savior), “are the pure in heart” (Matthew 5:8), meaning by pure those who are pure in everything. 4. I know that other vices defile the soul no less. That (in general) vice defiles the soul, listen to what the prophet says: “Wash away the evil from your heart, O Jerusalem” (Jer. 4:14), and also: “Wash yourselves, make yourselves clean; put away your evil deeds" (Isa. 1:16). He did not say - (stop) fornication, because not only fornication, but also other vices defile the soul, “in order to establish your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ with all His saints.” Christ will then be the judge; but we will not stand before Him, but also before the Father at the time of judgment. Or here (the apostle) means that we must be blameless before God, which is what I always say, that precisely - not in the face of people, but in the face of God - this is what true virtue consists of. So, love makes people blameless, and at the same time it makes them truly blameless. And when I once explained this to a certain person and said that love makes us blameless, and that love for our neighbor blocks every entrance to sin, I also discussed and spoke in detail about many other things, then one of my acquaintances came up to me and said: “What about fornication? Is it not possible to both love and commit fornication? After all, this also comes from love. Covetousness, adultery, envy, deceit and other things like that can remove us from love for our neighbors; but in what way, he says?” I said that love can cut off this too. Whoever loves a dissolute woman will try to keep her away from other men and not indulge in sin with her. Therefore, only someone who really hates a harlot tends to commit fornication with her, while someone who truly loves her is likely to turn her away from this shameful act. And no, there is absolutely not a single sin that, like fire, would not be destroyed by the power of love. It is easier for weak brushwood to withstand strong fire than for the nature of sin to resist the power of love. Let us grow this love in our souls in order to become with all the saints. After all, they all pleased (God) with love for their neighbor. Why was Abel killed and not killed? Of course, because, loving his brother very much, he could not even think about it. Where did Cain receive the poison of envy? However, I would not like to call him Abel’s brother, since the foundations of love were not firmly established in him. How did the two sons of Noah deserve praise? Was it because they loved their father very much and could not see his nakedness? Why did one fall under the curse? Was it because he didn’t love? What also made Abraham famous? Was it not the love with which he cared for his nephew, and the way he interceded for the Sodomites? The saints were very loving and compassionate. Imagine how Paul softens with love, even the fire that counted nothing, adamantine, hard, unshakable, always strong, imbued with the fear of God, unyielding! “Who,” he says, “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)? But he, who is so daring against all this both on land and at sea, who chuckles at the adamantine gates of hell, whom absolutely nothing stopped, this adamantite, when he saw the tears of some of his beloved, was so crushed and moved that he could not hide his strong emotional excitement and immediately said: “What are you doing? Why do you weep and break my heart” (Acts 21:13)? What are you saying, tell me? Could this adamantite soul be crushed by a tear? Yes, he answers, I can resist everything except love. She overcomes me and enslaves me. God wants it that way. The abyss of water did not crush him, but a few tears crushed him: “What are you doing? Why are you crying and breaking my heart? Truly, great is the power of love! Do you want to see him cry again? Listen to what he says in another place: “for three years he taught each of you day and night without ceasing with tears” (Acts 20:31). Out of great love, he was afraid that any harm would happen. And again: “Out of great sorrow and an oppressed heart I wrote to you with many tears” (2 Cor. 2:4). What about Joseph, tell me, this steadfast one, who resisted such violence, who showed so much valor against such a flame of love, who labored so gloriously and overcame such a madness of his mistress? What then did not tempt him? And a beautiful face, the importance of dignity, the value and splendor of clothes, the fragrant aromas - after all, this can soften the soul - the most tender words. 5. You know that (a woman) who loves, and so much at that, will not refuse anything humiliating, taking the form of a begging (slave). This wife, wearing gold-woven clothes and having almost royal dignity, was so struck by passion that she fell perhaps to the knees of the captive slave, and perhaps begged him with tears, hugging his knees; and she did it not once, not twice, but many times. Then one could see her very brilliant gaze. Of course, she did not decorate herself haphazardly, but with the greatest sophistication, because she tried to catch the lamb of Christ with various nets. Add to this many sorceries. And yet this adamant, strong, hard as stone, when he saw the brothers who sold him, threw him into a ditch, betrayed him, wanted to kill him, were the culprits of his imprisonment and exaltation, when from them he heard words that saddened his father - let's say, it is said that he was devoured by wild beasts (Gen. 37:20), - he hesitated, softened, was embarrassed and cried, and, being unable to overcome his spiritual excitement, going out (to the brothers), “he strengthened himself” (Gen. 43:31), that is, he wiped away his tears. What is this? Are you crying, Joseph? But what lies ahead is not worthy of tears, but of anger and rage, indignation and severe punishment and vengeance. You have enemies in your hands, fratricides; you can completely satisfy your anger. Moreover, this will not be injustice, because it is not you who will begin to inflict offense, but (only) you will take revenge on those who offended. Do not pay attention to your rank: this happened not by their intention, but by the will of God, pouring out His mercy on you. Why are you crying? But he would say: God forbid that I, having acquired good fame among everyone, lose all this through such memory of malice. Truly, (now) is the time for tears. I am no more cruel than beasts: and they act according to their nature, no matter what evil they suffer. I’m crying, he says, because it completely moved me. Let us also imitate him and begin to mourn those who have offended us, and not be angry with them - they are truly worthy of tears, because they make themselves guilty of condemnation and punishment. I see how you are now crying, how you are rejoicing, marveling at Paul and amazed at Joseph, and pleasing (both). But if anyone has an enemy, let him now bring him to his memory, let him imagine him in his mind, so that the heart, while it is still warmed by the memory of these saints, can put aside the fury of anger and soften its severity and cruelty. I know that upon leaving here, after I stop speaking, although some heat and zeal will remain (in you), it will not be as strong as now during the hearing. So, if anyone is covered with frost, let him shake it off. And memory malice really is frost and ice. But let us appeal to the Sun of Truth, let us beg Him to send down His rays and there will be no more cruel frost, but there will be thirst-quenching water. If the fire of the Sun of Truth touches our soul, then nothing hardened, nothing cruel, nothing burning, nothing sterile will remain in it. Everything will appear ripe, everything will be sweet, everything will be filled with great pleasantness. If we love each other, then this ray will descend (on us). Give me (the opportunity), I beg, to speak about this with zeal; Let me hear that you received some benefit from these words, that one of you, leaving here, immediately extended both hands to his enemy, hugged him, pressed him, kissed him, and cried! Even if he were an animal, if he were a stone, if he were something else, then even then he would soften from such friendliness. Why is he really your enemy? Did he vilify you? But he didn't cause any offense. Is it because of money that you despise your warring brother? “Forgive him,” I ask, “let’s stop everything.” Time is at our disposal, let us use it as we should; let us break the bonds of sin; Before we appear in court, we ourselves will judge each other. “The sun, it is said, do not go down on your anger” (Eph. 4:26). Let no one delay. Delay produces rigidity. If you delay today, there will be more shame; even more if you put it off until tomorrow; incomparably more if until the day after tomorrow. Let us not shame ourselves, but let us let go, so that it may be forgiven to us. And if he is released, then we will inherit all the blessings of heaven in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages. Amen. These conversations were delivered by the saint in Constantinople in 399. Exact translation: “told us the good news of your faith.” – I.N. You might be interested in: