Беседа 6

Spoken to the people in the Church of Saints Marcellinus and Peter on the third Sunday of the coming of the Lord. Reading the Holy Gospel: Matthew 11.2–10. Matthew 11.2–10. John, having heard in prison about the works of Christ, sent two of his disciples say to Him: Are you the One who is to come, or should we expect something else? And Jesus answered and said to them, Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, the dead are raised and the poor are preached to; and blessed is he who is not offended because of Me. When they had gone, Jesus began to speak to the people about John: Why did you go into the wilderness to see? Is it a cane shaken by the wind? What did you go to see? a person dressed in soft clothes? Those who wear soft clothes are in the palaces of kings. What did you go to see? prophet? Yes, I tell you, and more than a prophet. For he is the one of whom it is written: Behold, I send My angel before Thy face, who will prepare Thy way before Thee. 1. For us, beloved brethren, it is necessary to study why John the Prophet - and more than a Prophet, who pointed to the Lord coming to baptism in the Jordan, saying: “Behold the Lamb of God, who takes away the sin of the world” (John 1.29), who, speaking about his insignificance and the power of His Divinity, says: “he who comes from above is above all; but he who is from the earth is and speaks as he who is from the earth; He who comes from heaven is above all" (John 3.31) - why, being in prison, sending his disciples, he asks: "Are you the one who is to come, or should we expect someone else?" - as if he does not know the One to whom he pointed, and does not know whether He is the One about whom he testified by preaching, baptism and indication? – But this issue is resolved soon when attention is paid to the time and order of events. Standing by the waters of the Jordan, he claimed that (Jesus) is the Redeemer of the world, and imprisoned, he asked: “Is He the one who is coming?” Not because he doubts that He is the Redeemer of the world, but asks in order to know whether He is the One who came into the world by Himself, and will descend by Himself into the prisons of hell. For Whom he preceded, and proclaimed to the world, Him, when he died, he preceded into hell. So, he says: “Are you the one who is to come, or should we expect something else?” - He clearly says, as it were: “Since You had the condescension to be born for people, then suggest whether You will condescend and die for people, so that I, who was the forerunner of Your birth, would also be the forerunner of death and in hell would announce Your coming, Whose coming I have already announced to the world.” Why, seeing this, the Lord, after calculating the miracles of His power, immediately gives an answer to the question about the humiliation of His death, saying: “The blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, the dead are raised and the poor are preached to the gospel; and blessed is he who is not offended because of Me." At the sight of such signs and such wonders, no one could be tempted, but how could they be surprised? But the mind of the unbelievers transferred an important temptation to Him when, after such miracles, they saw Him dying. That is why Paul says: “we preach Christ crucified, a stumbling block to the Jews, and foolishness to the Greeks” (1 Cor 1.23). For it seemed madness to people that the Author of life should die for people; and man accepted temptation against Him from where he should have borrowed an even greater incentive to be a debtor. For people should honor God with more reverence, the more humiliation He accepted for people. So, what do the words mean: “Blessed is he who is not offended because of Me,” if not a clear expression pointing to His blasphemous death and humiliation? “He clearly says, as it were: “Although I do wonderful things, yet I do not refuse to endure what is reproachful. Since I follow you in dying, people who revere signs must be very careful not to despise death in Me.” 2. But let us listen to what He, after the departure of John’s disciples, says about the same John to the people. “What did you go out into the desert to see? Is it a reed shaken by the wind? He brought this (in relation to John) not positively, but negatively. For the reed immediately, as soon as the wind blows, bends to the other side. What does the reed signify, if not the carnal soul? - Such is the one who, under favorable or unpleasant circumstances, bows to one side or the other. For he, when the wind of goodwill blows on him from the mouth of men, becomes cheerful, proud and completely bows to the side of goodwill. But if the wind of ill-will blows from where the wind of praise blew, then it immediately inclines it, as if to the opposite side, to the power of fury. John was not a reed shaken by the wind, because neither favor made him kind, nor anyone’s rejection made him cruel. Neither happiness could make him proud, nor misfortune bring him to despondency. So. John, whom no vicissitudes knocked from his upright position, was not a reed shaken by the wind. From this, beloved brethren, let us learn not to be a reed shaken by the wind. Let us strengthen the soul among the pagan winds, so that the disposition of the heart remains unshakable. Let no ill-disposition provoke us to anger, and let no goodwill incline us to express useless joy. Let happiness not arouse pride in us, and let misfortunes not confuse us, so that, while establishing ourselves in the strength of faith, we may never change with the change of temporary things. 3. To this from His (the Savior’s) speech is added: “What did you go to see? a person dressed in soft clothes? Those who wear soft clothes are in the royal palaces." For John is described as wearing garments woven from camel's hair. - To what does he say: “those who wear soft clothes are in the king’s palaces” - if not in order to clearly show that not for the heavenly, but for the earthly king, those who avoid suffering troubles for God are fighting, but, devoted only to the external, desire the pampering and fun of real life? “Therefore, no one should think that there is no sin in luxury and in the desire for precious clothes, because if there were no sin in this, then the Lord would not have praised John for the coarseness of his clothes. If there were no guilt in this, then the Apostle Peter would not at all have kept women from wanting expensive clothes, saying: “not in costly clothing” (1 Pet 3.3; 1 Tim 2.9). Now consider how criminal it is for men to desire what the Shepherd of the Church tried to prohibit even women. 4. However, the story about John that he did not dress in soft clothes, based on the sign, can be understood differently. For John did not dress in soft clothes because he had no condescension towards the life of sinners with indulgences, but attacked it with the force of cruel abuse, saying: “You brood of vipers! who told you to flee from the wrath to come?” (Lk 3.7). Why does Solomon say: “the words of the wise are like needles and like driven nails, and their compilers are from one shepherd” (Eccl. 12.11). For the words of the wise are compared to nails and whips because they do not know how to indulge guilty criminals, but (they know how to) pierce them. 5. “What did you go to see? prophet? Yes, I tell you, and greater than the prophet." For the ministry of the Prophet is to predict the future, but not to indicate. Therefore, John is more than a Prophet: for he pointed his finger at the One about whom he had previously preached. But since it is said that he was not a reed shaken by the wind, did not dress in soft clothes, that the name of the Prophet was not enough for him, let us listen to what can be said that is worthy of him. It further says: “Behold, I send My angel, and he will prepare the way before Me, and suddenly the Lord, whom you seek, and the Angel of the covenant, whom you desire, will come to His church; Behold, He comes, says the Lord of hosts" (Mal 3.1). What is called an Angel in Greek is called a messenger in Latin. Consequently, the one who is sent to announce the Supreme Judge is rightly called an Angel, in order to preserve in his name the dignity that he has in office. Although the name is high, life is not lower than the name. 6. Oh, that, most beloved brethren, we could say, not to condemn us, that those who bear the name of the Priesthood are also called Angels, according to the testimony of the Prophet, who says: “For the mouth of the priest must keep knowledge, and the law is sought from his mouth, because he is the messenger of the Lord of hosts” (Mal 2.7). But you can reach the heights of this name if you want. For each of you, if, as far as he can, as far as he accepts the grace of the highest inspiration, turns his neighbor away from evil, if he proclaims to the erring one about the Eternal Kingdom or punishment, he truly becomes an Angel when he pronounces the words of the Holy Good News. And no one should say: “I don’t know how to persuade, I’m incapable of convincing others.” Do as much as you can so that you will not be held accountable in torment for the fact that you poorly saved what you received. For no more than one talent was received by the one who decided to hide it rather than put it into circulation. And we know that in the Tabernacle of God, by the command of God, not only large bowls were built, but also small glasses (Exodus 37.1). Large bowls denote extensive learning, and glasses denote small and intimate knowledge. Another, filled with the study of the truth, satisfies the minds of those who listen to satiety. Therefore, he does offer a larger cup through what he says. -The other cannot express what he feels; but since this too somehow preaches, it truly gives the taste of a small glass. So, you, placed in the Tabernacle of God, that is, in the Holy Church, if by the wisdom of teaching you cannot offer large cups, then, as much as you can by Divine gift, offer your neighbors small glasses of good words. As much as you think of leaving, take others with you; desire to have companions on the path of God. If one of you, brothers, goes to the market or to the bathhouse, then invites to go with him the one whom he considers leisurely for him. So, let your very earthly activity dispose you so that even when you go to God, you try not to go to Him alone. That is why it is written: “He who has heard, let him say, come!” (Rev 22.17); so that the one who has already heard the voice of higher love in his heart and outwardly conveys the voice of conviction to his neighbors. And perhaps he does not have bread to give alms to the beggar, but what is more important is what someone who has a tongue can give him. For to nourish a soul that has to live forever with food means more than to fill the belly of a body that has to die with earthly bread. So, brothers, do not withhold your words of charity from your neighbors. I advise both myself and you only to beware of idle speech, to shy away from useless words. As much as we can stop the tongue, let the words not flow into the wind, because the Judge says: “For every idle word that people speak, they will give an answer on the day of judgment” (Matthew 12.36). An idle word is one that either does not have the benefit of directness, or does not have a sufficient reason for its necessity. So, turn idle talk to edification; reflect on how quickly the times of this life pass; listen to how the terrible Judge will come. Present Him before the eyes of your heart, plant Him in the hearts of your neighbors so that you, if you try to proclaim Him to the best of your ability, may be called by Him, along with John, Angels, which may God Himself, who lives forever and ever, bless this to be accomplished. Amen. You might be interested in: