Глава двенадцатая

Rom.12:1. Therefore, I beseech you, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service. Having talked enough about dogmas, he finally moves on to moral teaching. Since he has shown the ineffable economy of us and the goodness of God, he begs “with the mercy of God,” that is, he presents God’s very mercy to those who beg, so that even though they would be ashamed of him and not reveal anything unworthy of it. What is he begging for? That we present our bodies, that is, give them up, for battle. This is how they are usually expressed in common parlance: the commander introduced his troops to war. Otherwise: we must present our members to God, as to the king, immaculate and best; for such are the ones who stand before the king. Then, we must present them as living sacrifices; for when we put them to death, then we live according to the Spirit. So, the Jewish sacrifice is not pleasing to God. “Why do I need,” it is said, “the multitude of your sacrifices?” (Isa.1:11). But the sacrifice of believers, that is, verbal service, is strongly required by God. “Offer to God,” it is said, “a sacrifice of praise” (Ps. 49:14), and: “Whoever sacrifices praise honors Me” (Ps. 49:23). And reasonable service consists not only in turning to God through the word, but also in living like a Christian, so that no wordless passion reigns in us, but everything is ruled by the mind, and so that everyone is, as it were, a bishop for himself, tempering the evil hidden within himself, imagining himself always standing before God and trembling with fear at every action and word, like the high priest standing at the altar of God. Rom.12:2. And do not be conformed to this world, but be transformed by the renewing of your mind. Offers a way for us to perform verbal service. It is that we should not be conformed to this age; for in it there is nothing permanent and lasting, but everything is temporary and has only an external image (σχήμα), and not an essence or abiding being. So, do not be conformed, he says, “to this world,” which has no permanent essence, that is, do not think about the things that are in it. “But be transformed by the renewing of your mind,” that is, always be renewed. Have you sinned? Has your soul become dilapidated? Update it. Have you partially corrected your morality? Try to correct it more and more, and you will become new, always transforming for the better. Notice that the world called it an external image (σχήμα), thereby meaning its destructibility and temporary nature, and called virtue an essential image (μορφ), since it has natural beauty and does not need external masks and embellishments. The world has an external image to deceive us, but virtue shows its essential image without disguise. Therefore, we must always be transformed by virtue, renewing ourselves from evil to good and from lesser virtue to greater. So that you may know what the will of God is, good, acceptable and perfect. Having said that we should always be renewed by becoming new, he shows what is the benefit of this renewal of the mind. It says it is useful “so that you may know what the will of God is.” He who has become dilapidated in mind does not know what the will of God is, does not know that God wants us to live in humility, love poverty, cry and do everything else commanded to us by God. On the contrary, he who is renewed in spirit knows what the will of God is, he knows in the same way as the Jews who adhere to the law. The law was also the will of God, but not pleasing and not perfect; because it was given not as the main will, but as adapted to the weakness of the Jews. The perfect and pleasing will of God is the New Testament. However, according to Basil the Great 1, you can understand it that way. There are many things that God wants. He wants something else to benefit us: it is called good, as being filled with goodness; He wants something else as if he is angry with our sins: this is called evil, as it grieves us, although its goal is good. Therefore, what God wants for our benefit, we must imitate, and what arouses a feeling of sorrow, we should not do; for we are not the servants of evil, but evil spirits. Therefore, firstly, notice the will of God, whether it is good; then, when you find out this, see if this will pleases God. For there are many good things that are not pleasing to God, because they are done either at the wrong time or by the wrong person as they should be. For example: it is good to burn incense to God; but when Uzziah did this, he did not please God (2 Chronicles 26:16). Also: it was good for the disciples to learn the mysteries, but for them to learn them ahead of time, it was not pleasing: “you,” he says, “now cannot contain” (John 16:12). When something turns out to be good and pleasing, then try to ensure that it is done without flaws, exactly as required, without deviating from it. For example: one should distribute “simply” (Rom. 12:8), that is, with generosity; but if this is done with stinginess, then the distribution does not exactly agree with what is required regarding it. Rom.12:3. By the grace given to me, I say to each of you: do not think about yourself more than you should think; but think modestly, according to the measure of faith that God has allocated to each. Paul, being humble in wisdom, never considers his own words sufficient, but in confirmation of them he presents either God’s mercy or grace. I, he says, do not offer a word from myself, but from God, inspired in me by His grace. “Don’t think about yourself more than you should think,” he says to everyone, both the simpleton and the boss; and speaks first of all about humility, imitating the Lord, who began with it: “blessed are the poor in spirit” (Matthew 5:3). The meaning of his words is this: one must “think,” that is, have a high thought, but in order to think about the heavenly and rise above the earthly, and not in order to rise above one’s neighbors: this means “to think more than one should think.” We received prudence in order to turn it not into arrogance, but “into chastity,” that is, into humility. He said this in order to show that the highly intelligent is crazy and has gone out of his mind, but the humble has sound thoughts and is therefore called chaste. Having said that we should not think highly of ourselves, he now indicates how we should think of ourselves modestly, and says that we should think of ourselves modestly, considering that God has allocated a measure of faith to everyone. Since, due to spiritual gifts, many have fallen into arrogance, he says that we should think of ourselves modestly because God has allocated a measure of faith to everyone. For success does not depend on yours, but it is a divine gift: whether it is great or small, God gave it. Here he calls “gift” the faith with which miracles were performed. For there are two kinds of faith: one belongs to us, for example: “your faith has saved you” (Matthew 9:22), and the other is the gift of God: this is the faith by which miracles are performed, for example: “if you have faith the size of a mustard seed and say to this mountain: move from here to there, and it will move” (Matthew 17:20). Rom.12:4. For just as we have many members in one body, but not all the members have the same function; Rom.12:5. so we, who are many, are one body in Christ, and individually members of one another. The example of the body and members overthrows the great exaltation of arrogance. The body is one, but has different members that perform different actions. Likewise, we believers constitute one body in Christ as the head, and individually we are members of one another, not only the small of the great, but also the great of the small. Therefore, do not be arrogant to one another: as members you have need of one another. Rom.12:6. And since, by the grace given to us, we have various gifts, then if you have prophecy, prophesy according to the measure of faith. He did not say: having greater or lesser talents, but “different”. Thus the very name humbles those who exalt themselves! And he doesn’t call them virtues, but “gifts.” What you received, he says, is a gift from God, and not your work: “grace” gave it to you. So, in order to humble those who boast, he says that this is given by God and calls it gifts; and in order to excite the lazy, he shows, on the other hand, that in order to receive gifts we also bring something, and says: “Prophesy according to the measure of faith.” Although this is grace, it is not poured out simply, but sheds as much as the vessel of faith provided to it can hold. Why does he mention the prophecy first? Perhaps for no particular reason, but probably because some were extolled by this talent. If they were arrogant, then why didn’t God deprive them of their talent? For the benefit of people, and for our instruction, so that we do not condemn those who have gifts even when they sin. If I, says God, do not take away My grace; then who are you, who despises the one who has the gift? Rom.12:7. If you have a ministry, remain in the service; There is a special ministry and gift in the church rank, such as the ministry of the seven deacons. But here under the name “service” we mean any spiritual work in general. Whatever service you have received, he says, “continue” in the correction of that (this word should be applied here), do not seek anything more, and do not be proud of others, but be content with what you have received. If we take service in a general sense, then its types are listed below. If we understand the special service (deacon), then notice how he first mentioned the lower, and then put the higher, that is, the teaching, without observing the order, and thereby teaching us not to be proud and not to be exalted in what seems to us the highest. Rom.12:8. whether you are an exhorter, exhort. And exhortation is a type of teaching. For teaching is generally called reasoning about any subject, but exhortation is actually when someone calms souls outraged by grief or anger with a word. So, the exhorter, he says, let him remain in exhortation, doing his job, and not be proud of others. whether you are a distributor, distribute in simplicity; Whether you are a boss, lead with zeal; Having spoken about teaching and exhortation, that is, about what relates to the care of souls, now he speaks about bodily things, as occupying second place. “Simplicity” refers to generosity; therefore, teaches to give generously. For no virtue is a virtue if it is performed in an inappropriate manner. Likewise, the virgins, although they had oil, did not have enough of it, which is why they were rejected. And the boss must carry out his service carefully and without laziness. “To lead” means to help someone who requires help, in word and deed. Since he spoke about the distribution of property, and not everyone has an abundance of property, he adds: be a leader in a different way, and help those in need, only with diligence. Whether you are a benefactor, do charity with cordiality. Above I said that one should give in simplicity or with generosity. But many give a lot, however, under compulsion and with sorrow, therefore it teaches that generosity should be without sorrow, even with pleasure and joy. You should be glad that you get heaven for a small price; understand the difference between the giver and the benefactor. The one who gives alms from what he received from another distributes, and the one who gives from his own wealth gives charity. Rom.12:9. Let love be unfeigned; He shows how everything that has been said before is completed, and says: “let love be unfeigned.” For such is true love, and with it everything will be accomplished conveniently: the benefactor will do good willingly, giving to his neighbor as to himself; the ruler will rule with zeal, striving for his neighbor as for himself, and so on. turn away from evil, cling to goodness; I spoke above about love. But since love can also be harmful, for example, between people who agree to robbery, and the like; then he adds: “turn away” (ἀποστυγούντες) evil, that is, hating evil from the soul; for the preposition (από) indicates hatred strong and with all the heart. There are many who, although they do not do evil, nevertheless desire it. Therefore, he says, I demand that evil be hated with all my heart, so that the soul can be purified. Since I, he says, ordered you to love each other, do not think that I incite you to assist each other in bad deeds. Quite the opposite, I want you to shun not only bad deeds, but also any spiritual disposition towards it. It is not enough to avoid evil, but one must also strive to do good. Therefore, he said: “cleave to good,” that is, have affection and love for it. In this sense, God, uniting husband and wife, said: “he will cleave to his wife” (Gen. 2:24). Rom.12:10. be kind to one another with brotherly love; I, he says, taught you love, and it is very natural for you to do this, for you are brethren, born from one womb, that is, from the font of baptism, therefore, by this you are obligated to love each other, because friendship is a sign and manifestation of brotherhood, and friendship is produced and confirmed by brotherly love. warn one another in respect; Teaches how to maintain brotherly love, namely, by respecting each other and mutual preference; for to “warn” means to precede one another in respect. Rom.12:11. do not slacken in zeal; Since many, it would seem, sincerely honor and love each other, but do not stretch out their hands to them; it teaches us to take care of each other and actually help others. The objection is expected: how can we “not slacken in zeal”? If, he answers, we burn in spirit, that is, if we are zealous and zealous. Note also that “be flaming in spirit” was said after the calculation of many types of virtues; for whoever has fulfilled the above attracts the grace of the Spirit and is kindled by His fire. When you are brotherly loving, when you have love and other virtues that were previously mentioned, then you serve the Lord. For He takes to Himself what you do for your brother. Rom.12:12. be comforted by hope; Since what the Apostle requires is something great and difficult, he now teaches what makes the fulfillment of this convenient, teaches action based on hope. For hope makes the soul more courageous and bold in danger. be patient in tribulation, Hope refers to the future. But, he says, you can receive great benefits in the present; for patience in tribulations will make you patient and experienced. This, I mean, prayer is a great help in accomplishing all of the above. And he didn’t just say: pray, but be “constant in prayer.” If you don’t get anything right away, be persistent and you will achieve what you want. Rom.12:13. take part in the needs of the saints; Having said above: “do good with cordiality,” he generally opened his hand to everyone, and now he teaches about giving alms to the faithful: for he calls them saints. And he did not say: help them in their needs, but: “take part,” showing that help is a purchase and a common profit; for you give money, and they reward you with heaven. He also did not say: at great expense, but: “in need,” in order to satisfy the needs of the saints. How then are those not cruel and like beasts who do not help the saints in their necessary needs? be zealous for hospitality (την φιλοξενίαν διώκοντες). He did not say: be hospitable to strangers, but: “be zealous to welcome strangers,” teaching us not to wait for those in need to come to us, but to run to them and overtake them, as Abraham and Lot did. Rom.12:14. Bless your persecutors; bless, not curse. After teaching about brotherly love and love for one’s own, he finally offers instruction on how we should relate to our enemies. He did not say: do not remember insults, do not take revenge, but what is much more: “bless,” and added: “do not curse,” so that we would not curse, but only bless. He who blesses those who persecute him for Christ shows that he joyfully endures for his Beloved; and whoever curses shows that he does not rejoice, and therefore makes it known that he does not love the One for Whom they persecute him. Rom.12:15. Rejoice with those who rejoice and weep with those who weep. A great spirit is needed so as not only not to envy, but also to rejoice with those who rejoice. This shows a soul completely free from envy, and means much more than crying with someone who is crying; because nature itself encourages crying, attracting compassion. So, he teaches us this and that, that is, both compassion and disposition towards everyone, alien to envy, even to persecutors. Rom.12:16. Be of the same mind among yourselves; Again he talks about humility, for it is natural that in Rome, as the capital city, there was a disease of pride. The meaning of what was said is this: do you consider yourself a great man? Honor your brother the same way. Do you suspect that he is small and low-hearted? Make the same judgment about yourself, and in this way you will humble all arrogance and will not disdain it, as if it were his best, but you will begin to honor him as your equal, like yourself. do not be arrogant, but follow the humble. It teaches how we can fulfill what was said before, namely: if we do not become arrogant, but follow the humble, that is, we begin to imitate the humiliated and despised, that is, we condescend and apply ourselves to them. That is, do not think that you yourself can satisfy yourself in everything, and do not need the advice of another or someone who inspires what is due. Moses talked with God; however, he needed advice from his father-in-law. Rom.12:17. Do not repay anyone evil for evil; If you reproach another for doing evil, then why do you imitate him and do evil yourself? He did not say: do not harm the faithful, but: “to no one,” whether he be a pagan or someone else. but give your attention to what is good before all men. He says this not so that we live for vanity, but so that we do not give reason to reproach us for those who desire this. For he demands that we live without temptation and without stumbling, because many are watching over us and those who touch us. Rom.12:18. If possible on your part, be at peace with all people. Well said: “if possible on your part.” For sometimes it is impossible to be at peace, for example, when there is a struggle for piety or for the offended. So, he inspires: fulfill your duties and do not give anyone an opportunity for hostility and confusion. If you see that piety is being insulted, then rise up courageously, fighting for the truth, however, not fighting against a person, but against wickedness, but for a person, on the contrary, regretting and sparing him. Thus, what previously seemed impossible becomes possible; for as for you, you are at peace with him, but you wage war with only wickedness. Rom.12:19. Do not avenge yourselves, beloved, but give room to the wrath of God. For it is written: Vengeance is Mine, I will repay, says the Lord. Give, he says, a place for the wrath of God in relation to those who offend you. If you avenge yourself, God will not avenge you; and if you forgive, then God will take more severe revenge. He also provides evidence to support his word. He says this to encourage the faint-hearted; because they want nothing more than to see that their enemies have received vengeance for them. Rom.12:20. So, if your enemy is hungry, feed him; if he is thirsty, give him a drink: for by doing this you will heap burning coals on his head. This requires the highest degree of wisdom from you. What am I saying, reasoning, should live in the world? I even command you to do good. He said: “You will heap burning coals on his head,” condescending to the cowardice of those offended; for it is most pleasant for a person to see an enemy punished. As if he were saying this: do you want to take revenge on him? Do good to him; in this case, you will take revenge on him much stronger. That’s why he said: “You will heap burning coals on his head,” denoting by this a strong punishment. In this sense, he said above: “give place to the wrath of God.” Rom.12:21. Do not be overcome by evil, but overcome evil with good. This shows that we should not feed our enemies with the thought that we will bring greater punishment upon them. The meaning of what was said is this: “do not be overcome by evil,” that is, do not do it with the intention of revenge, and do not imitate the one who does evil (this means being defeated), but try more to defeat him with your charity and turn him away from evil. So, I expressed what was said above to encourage the faint-hearted, and now I offered the most perfect. St. Basil. Vel. Rules, briefly stated: Creation, part 5. pp.352–354, Moscow, 1849. You might be interested in: