Глава 9

“Are you the One who is to come, or should we expect something else?” (Matthew 11:3) I did not doubt Him at all. For the one who did not hesitate to leap in the womb and prepared the way in the wilderness, and did not count baptism as any praise, since he said: “I need to be baptized by You” (Matthew 3:14), and: “Behold the Lamb of God, who takes away sin and the world” (cf. John 1:29), and: “I am not worthy to untie the thong of His sandals” (cf. John 1:27), - who proclaimed all this publicly, how could he then doubt Him, firstly, after the testimony of the Spirit who descended in the likeness of a dove, and, secondly, after the voice that appeared from heaven: “This is My beloved Son,” etc. (Matthew 3:17)? But we explain these words like this. As the prophets spoke for themselves and for the sake of those who were to listen to them, and as the Lord says: “For the sake of the people I say this... so that they may believe” (cf. John 11:42), - so John, when he saw that the time had come for him to move from this world, and realized that he must also precede the Savior in death, as he preceded Him in the Nativity in this life, he was concerned not to leave his disciples to wander and scatter, like a flock without a shepherd. John sent the disciples to Him not so that they would interrogate Him, but so that the Lord, as if with a seal, would confirm (to them) what he himself had previously said, therefore he directed the thoughts of the disciples to Him. When, the Scripture says, other disciples heard his conversation about the Lord and saw Him, they left John without sorrow and followed Him (John 1:35-37). Just as at baptism he showed his good will, since he did not appropriate to himself the priesthood of his father’s house, so here he wished to hand over to his disciples the treasures that he had not stolen. He sent them to Christ for the purpose that, having seen miracles, they would be strengthened in their faith in Him. And Jesus said to them: “Go and tell John, not what you heard, but what you saw. Behold, the blind see and the lame walk” (cf. Matt. 11:4-5) - that is, if the works that I do did not confirm the words of John, then his conversations (about Me) would be completely false; and since (in fact) they are true and correct, then do not follow their words, but comprehend (their) meaning. The Lord began with what seemed easier, although in the realm of a miracle small and great have the same meaning 144. “The blind see and the lame walk, lepers are cleansed and the deaf hear”; finally, as if to seal everything, he said the following: “the dead are raised” (cf. Matt. 11:5), because the latter was the main work of the goodness of the Only Begotten, through which the evil introduced into the world by Adam is destroyed and expelled. At the same time, find out what follows: “Blessed will he be who is not offended because of Me” (cf. Matt. 11:6), with which words he gave the disciples of John a true warning, so that they would not be offended because of Him. If some object that the Lord said for the sake of John: “Blessed is he who is not offended because of Me” (Matthew 11:6), then we answer that since the previous was said for the sake of John, accordingly this praise was expressed (also) for the sake of John. For (the Lord) said this in order to warn John’s disciples, and not because he doubted John; and (that indeed) he did not send him this message because John weakened in his faith, as evidenced by what follows (below). Indeed, in further speech (the Lord) nowhere answers the questions that John sent to Him, but after John’s disciples left (back), “he began,” it is narrated in the (Gospel), “to speak to the people about John” (Matthew 11:7). In the presence of John's disciples, he did not want to proclaim his glory, so that they would not think that by praising the teacher before them, He was exalting Himself. “What did you go out into the desert to see? Is it a reed shaken by the wind? (Matthew 11:7–8). That is, did John fear the persecutors and bow before every (breath of) wind, so that he once said: “Behold, the Lamb of God” (John 1:29), and then sent a messenger to Him (with the question): “Are you the one who is to come, or should we... expect another?” (Matthew 11:3) - “A man adorned with soft raiment?” (cf. Matthew 11:8) - that is, noble? This second place explains the previous place. After all, that John was not dressed in soft clothes, Scripture testifies to this in another place, where it is said: “He was dressed in clothing made of camel’s hair” (cf. Mark 1:6, Matthew 3:4). Likewise, (the word) reed (Matthew 11:7) should not be taken in its proper sense. He believed and did not doubt. Just as John was not a weak cane, so he was not dressed in soft clothes. “These are in the palaces of kings” (cf. Matt. 11:8), (and) not in the wilderness. “He is a prophet... and greater than a prophet” (cf. Matt. 11:9) - since the prophets foretold the appearance of the King, John alone was worthy to say: “here is He of whom... the prophets proclaimed” (cf. Matt. 11:10, 13). So, if he is greater than the prophet, then he is not a reed shaken by the wind. But John, when he saw that the course of his life had reached its end, handed over his flock to the Prince of Shepherds, just as the Lord, in order to show the pastoral care that He had for His flock, handed it over at the time of His death to the eldest of the shepherds, Peter, whose mouth confessed Him (Matt. 16:16), whose tears served as a guarantee (Matt. 26:75). Before the Lord received (this) guarantee, he did not even give him a few sheep, but accepted the triple confession that Peter gave (John 21:15-17) as a sure guarantee for the three parts of the flock, which he handed over to him. When the Teacher said to him: “Do you love... Me” (John 21:15), he wanted to receive from him a confession of unfeigned love, so that, having given his love as a pledge, he would receive and shepherd His sheep. When he saw that with his lips he gave testimony about Him and with his tears, as if with a seal, he confirmed (him), he gave him the reward that is intended for shepherds, namely: martyrdom (John 21:18), which is the crown of victory of His disciples and shepherds. Before the Lord received evidence of love from Simon, He could not give him the lot of His death, just as He Himself would not have laid down His life for His sheep if He had not loved them. John, seeing with the help of the Spirit, Whom he had, that although the Lord was the very power of healing, and always had His power with Him, however, faith in Him, which is necessary for those who wish to receive healing, was not always present, for this reason he sent disciples to Him at a time when everyone received proof that He is the true Messiah. Even the embassy itself shows that the hand of Christ ruled over everyone. He entrusted His sheep to Him, so that the Lord Himself would strengthen the flock, and as a shepherd would show (by this) His diligence and diligence. And that John did not doubt, the Lord testifies to this, saying that he is greater than a prophet. If John was greater than a prophet, then how great will be his honor, since (one) prophetic ministry is already the highest level in the human race? Or, perhaps, for the sake of the priesthood (belonging to John by birth), the Lord called him that? But there were many other priests. Or did he call him that for the sake of his prophecy? But there were many prophets. So, what is the glory of John, with which he surpassed all those born of woman? Maybe the one about whom it is said: “Behold, I send My angel... before You” (Mal.3:1, Mark 1:2)? He not only received the name of Angel, but also showed himself worthy of it through his deeds. If you look carefully, you will see that his honor is no less than the honor of the Angels, since he rejected the whole world and tried to serve the heavenly. If you object: “and among the twelve prophets one was called My Angel” 145, then I answer that this (last) was named so by his parents in the same sense in which the name is given to other people. Another thing is the name that is given by parents, and another is the honorable name that is assigned by God as a reward for deeds. If you say that for the sake of a heavenly way of life, that prophet was called by his parents “An angel of mine” (Mal.3:1), then we will not argue about this further. But the Scripture testifies about John: “there is none greater than (him) born of women” (cf. Matt. 11:11). If someone is holy, he is glorified, if someone is righteous, he is honored, if someone is honest, strong and wise, he is worthy of a degree of glory. However, if they were all united and combined in one person, then even then they would not be equal to the one whom God loved and about whom he declared that he was so much superior to people and stood in the ranks of the Angels. “But he who is least in the kingdom of heaven is greater than he” (Matthew 11:11). Again some fools say that every least of the believers is greater than John in the kingdom of heaven. But we will never dare to speak this way about John, the holy man of God, since whoever defames the king’s soldier does not honor the king himself, and whoever despises the priest despises his Lord. But through these words spoken about the greatness of John, (the Lord) wanted to announce to us the abundance of His mercy and goodness and teach us how great blessings He has bestowed on His chosen ones. For if John, so great and glorious, being compared with the lesser in the Kingdom of Heaven, remains inferior (to him) in honor 146, then, as the holy Apostle says: “we know in part, and we prophesy in part” (1 Cor. 13:9), and after that: “we see through a glass darkly... when... what is perfect has come, then... what is small and in part will cease” (cf. 1 Corinthians 13:12, 10). John is great, for according to foreknowledge he said: “Behold, the Lamb of God” (John 1:29). But this greatness, being compared with the glory that will be revealed to those who prove worthy (of it), is only a small reflection 147. Not because every least one in the (Heavenly) Kingdom was greater than John, who departed from this life (this), but since everything great and wondrous that is here (on earth), in comparison with that bliss, is small and turns out to be as if nothing, that is why he said: “The least in the Kingdom of Heaven is greater than he” (Matthew 11:11). Others say: “if among those born of women there was none (as great) as John, then, behold, the Lord has also been born, who is without a doubt greater than John.” But he did not speak about Himself and did not compare Himself with those of whom He spoke, because He is the Son of the Virgin, and not born of marriage. So, “the least in the Kingdom” (Matthew 11:11) is not Jesus or anyone else personally and especially designated, but a general expression that applies to everyone. Others believe that this is said about Elijah. And we say: since John proved worthy on this earth to possess great gifts, that is, prophecy, priesthood and truth, therefore the Lord says: this man is wondrous, great, good and righteous, sent to you by the Heavenly Father, surpassing all in knowledge and faith, this (man) is less than the least in the Kingdom of Heaven. Others say that since the Lord intended to free him from this prison 148, then, talking about the dignity of the prophets, he said: “Of those born of women there is none greater than John” (cf. Matt. 11:11), and he calls the prophets born of women, because he said: “the law... and... the prophets... until John” (cf. Matt. 11:13) 149. So, John is greater than Moses and the prophets, from which it is clear that the law needs the New Testament, since the one who is greater than the prophets said to Christ: “I need to be baptized of You” (Matthew 3:14). Next. John is great also because he was conceived by grace, born with miracles, pointed out (to people) the Life-Giver and baptized for the remission of sins. And whoever proclaims the remission of sins also proclaims liberation from the law that avenges sins. That is why among those born of women there is no one greater than John, because he preached the remission (of sins), while the punishment according to the law was the revelation (of sins) 150. And when he who was greater than the prophets appeared, he freed them from the law, so that by grace he might make the beginning of that which is greater than the law. John freed him from the law, but the Lord freed John from death. Behold, we are (now) freed from two sentences, namely: from the sentence of nature and the sentence of legislation. Faith relates to what precedes us, patience relates to what follows, so that what faith promises, patience brings to fruition. Elijah's mouth contained good, because his mouth was the gate of good; so the mouth of John accomplished both binding and loosening. Corrected sins by remission and sanctified the waters for purification. Moses brought the people to the Jordan, and the law led the human race to the baptism of John. If among those born of women there was no one greater than John, because he walked before Him, how much greater will be those whose feet He washed and into whom He breathed His Spirit? If John who baptized Him is great, how much greater is he who reclined on His chest? In (the person of) Judas the traitor, whose (feet) he washed, he honored the service and number of the apostles. Since John, who baptized Him, was greater than all those born, greater than him were the apostles, whose feet the Lord (Himself) washed. Therefore, it would have been better for Judas if he had not been born (Matthew 26:24, Mark 14:21), for he rebelled against the Lord, who made him greater than John. John is greater than those born, but greater than him is the younger one who took the place of Judas. He inherited both the throne of Judah and his ablutions. “If... there,” he says, “there is a son of peace, then peace will rest on him, otherwise he will return to you” (cf. Luke 10:6). In the same sense, he said that among those born of women there was no greater than John, in order to show that earlier he was talking about the predecessors of John and about the ancient things, namely, about prophets, messengers and preachers. But the newest messengers who baptized with the Spirit had to be greater than the one who baptized with water. “He,” he says, “must increase, but I must decrease” (John 3:30). Just as the Lord was greater (than all), “for God does not give by measure to His Son” (cf. John 3:34), and just as Moses surpassed everyone, so the apostles surpassed everyone. After all, if John, who prepared the way before Him, was great, then how much greater are those whom our Lord Himself served and prepared the way before them? “Know,” he says, “that he hated Me before you” (cf. John 15:18). Everything that he taught them on earth, he himself accomplished first. “Let them do this and keep everything that I commanded you” (cf. Matt. 28:20). If John was exalted, who prepared the way for His peaceful and humiliated appearance, then how much more will the apostles be exalted, who opened and prepared the way for His great coming? Still, some say, John is greater (than the apostles), because he baptized Him. For if the prophets greatly desired to see Him, and if for the apostles the sight of Him was bliss, 151 how much more the one who baptized Him? However, whoever wishes will understand these words, for he said that (John) is greater than the prophets, because he called the prophets born of women. The least, he says, of those later (heralds) who preach the Kingdom of Heaven is greater than him. And this greatness, which John received to a greater extent than the prophets, was not the work of his will, but of Him who magnified him. Anyone who is lesser, if he wishes to enter the Kingdom of Heaven, will be greater than him 152. “Everyone,” he says, “will receive a reward according to his labor” (cf. Rom. 2:6). Of course, the apostles and prophets, as a result of election, were great in the works necessary for them, however, in such a way that (their) own feat remains (at the same time) obvious and the election unhidden, and thus it is announced and becomes known that one, as (the apostle) says, worked more than the other (1 Cor. 15:10). Such is the greatness of John, although he had predecessors in ministry. Since human aspirations were inclined towards the idea that in the Kingdom of Heaven there is no one greater than John, therefore in this place of Scripture (the Lord) revealed to them (the whole) matter, for if you proclaim him greater than the former (heralds - the Old Testament prophets) for baptizing Him, then he will turn out to be greater than the later ones (apostles). And if in the next world he is great with the same greatness that he has in this world, then why was the greatness of John revealed? Or perhaps it became more decorated with the crown of the cross? But in that world do they really ascend to the cross? Consider and investigate why the greatness of John was revealed, which the Lord imputed to him, and (then) the doors of your mind will open and you will understand that He was talking about the relationship of election to freedom. Although John is great because he was chosen, he is greater than him who works more. The greater John is (his) predecessors, the greater he is in subsequent (generations); but of those that follow he is less than those who of their own free will become as great as they wish. John is not less by his actions, but that election to the prophetic ministry or to the kingdom, which made a man great in this world, is less than the decision of the will, which made him great in the Kingdom of Heaven. The honor of the one chosen by his own will is greater (the honor) of the one who is chosen to the kingdom by someone else’s will. Therefore he says: “Truly I say to you, of those born of women there is none greater than John” (cf. Matt. 11:11). Not because he was great by his actions 153, since greatness in the Kingdom of Heaven is a reward for deeds done of one’s own free will. The Lord strengthened His sorrowful and cowardly listeners, teaching that their election was greater than the greatness of John himself. Although they were prudent in other respects, they (in the present case) thought that their greatness in another life was measured by their election on this earth, for they said: “Who do you think will be greatest in the Kingdom of Heaven?” (cf. Matthew 18:1). For this reason, he canceled the election that they saw in the person of John, and put his freedom in its place, saying: “Whoever has humbled himself” (cf. Matt. 18:4). And in order to further remove (the thought of) election, Simon, although he was great by election and received two names, that is, Simon and Peter, (however) needed another disciple, whose name is nowhere indicated (and) who rested on the bosom of the Lord 154 (John 13:23-26). Also: the blessedness of that disciple (Peter): “Blessed are you, Simon” (Matthew 16:17), which He called great, was it not great because of his deeds? And in the parable of the vineyard he says: “the last... will be... the first” (cf. Matt. 19:30), - is it because of their own works, or by grace? In this case, if the first will be last, then when He showed His grace, His truth perished 155. Literally: “hanging on the same scale.” Prophet Malachi, whose name means “Angel of God.” The second half of the period (verse) is omitted as self-explanatory. The thought of Saint Ephraim is obviously this: if John, so great and glorious, is compared with the lesser in the Kingdom of Heaven, but remains inferior to him in honor, then we can only approximately and partially guess about the greatness of those blessings that await God’s chosen ones, as the Apostle said: “we know in part” (1 Cor. 13:9). Literally: “small anticipation.” In which John was imprisoned (Matthew 11:2, 14:3). The Lord called John greater than Moses and the prophets so that, out of respect for his greatness, they would release him from prison. Rom.4:15: “the law produces wrath, for where there is no law, there is no crime.” Literally: “if the apostles were given the blessing of seeing Him.” In these and the following lines, Saint Ephraim compares the election of a person to some high service by Divine determination and a person’s own, personal feat, and teaches that no matter how great the gifts received by a person from above by election, they, as independent of the will of a person, are lower before Divine justice than the slightest effort of his own will. In this place, “actions” refer to the external deeds of John: the baptism of the Lord, etc. The thought of Saint Ephraim, apparently, is this: John, of course, is great in his actions, but the greatness that awaits him in the Kingdom of Heaven is a reward not for deeds, but for deeds committed by John of his own free will. Those. Will the last be first by grace or by their works? If you say that it is by grace, then you will reject the truth of God, which cannot allow the last to become first without any merit. You might be interested in: