Беседа 71

“When the Pharisees heard that He had silenced the Sadducees, they gathered together. And one of them, a lawyer, tempting Him, asked, saying: Teacher! What is the greatest commandment in the law?” (Matt. 22:34–36) The connection between the commandments of love for God and neighbor. – For which Christ praised the questioning lawyer. – Christ affirms the doctrine of His Divinity. – Vanity turns both good and bad deeds into its food. - Against those who are vainglorious in giving alms. – Alms should be secret. – He who seeks glory through alms brings upon himself condemnation and disgrace. 1. Again the evangelist presents a new reason why the Pharisees should remain silent, and thus further reveals their insolence. How is this possible? The Savior had already stopped the mouths of the Sadducees, and after that the Pharisees should have been silent; but now they approach him again, again with the same evil intention they start a dispute with Him, and send a lawyer to him, not to learn, but to tempt Him, and ask: what is the first commandment? They knew that the first commandment is: “Thou shalt love the Lord thy God”; but they expected that the Savior would correct her by calling Himself God, and through this would give them an opportunity to accuse Him, and therefore they proposed such a question. What does Christ answer? Wanting to show that they are asking this question because they have no love at all, but are melting away from anger and consumed by envy, He says: “You shall love the Lord your God with all your heart and with all your soul and with all your mind: this is the first and greatest commandment; the second is like it: love your neighbor as yourself” (Matthew 22:37–39). Why is she like her? Because the second paves the way to the first, and is mutually supported by it. “For everyone,” it is said, “who does evil hates the light and does not come to the light” (John 3:20); and in another place: “the fool said in his heart: there is no God” (Psalm 13:1). What happens from here? “they became corrupted and committed vile deeds” (ibid.). And again: “the love of money is the root of all evil, which, having given themselves over, some have wandered away from the faith” (1 Tim. 6:10); and: “If you love Me, keep My commandments” (John 14:15). And of all the commandments, His main commandment is: “You shall love the Lord your God and your neighbor as yourself.” So, if loving God means loving your neighbor, since the Savior said to Peter: if you love Me, feed My sheep (John 21:16), and love for your neighbor has its fruit in keeping the commandments, then it is truly said: “On these two commandments hang all the law and the prophets.” Because as the Savior acted before, so he acts now. There, when asked by the Sadducees what the resurrection would be, He said more than was contained in the question, in order to teach them; so here too, having been asked about the first commandment, he brings up the second, almost as important as the first (although it is called the second, it is similar to the first). By this He allowed them to notice from what source their question came, that is, from malice: “love does not envy” (1 Cor. 13:4). Thus the Savior proved that He obeyed both the law and the prophets. But why does the Evangelist Matthew say about the lawyer that He, tempting, proposed a question, while Mark says the opposite: “seeing”, he says, “that he answered wisely, he said to him: you are not far from the Kingdom of God” (Mark 12:34)? There is no contradiction here; on the contrary, the evangelists are in complete agreement among themselves. At first the lawyer asked Him, tempting Him, but then he used the Savior’s answer, and received praise from Him. The Savior did not praise him from the very beginning; but when the lawyer answered that loving one’s neighbor is greater than all burnt offerings, then the Lord already said to him: “You are not far from the Kingdom of God,” because he, having despised lower duties, comprehended what the beginning of virtue consists of. After all, all other duties, such as keeping the Sabbath and others, have the goal of love. However, the Savior does not assign him complete praise, but shows that he still lacks much. The words: “not far from the Kingdom of God” mean that he has not yet reached it, and are said with the intention that he would seek what he lacks. And that the Savior praised him when he said: “There is one God, and there is no other beside Him” (Mark 12:32), do not be surprised at this, but learn from here how He applies to the concepts of those who come to Him. Let them say a lot about Christ that is unworthy of His glory, as long as they do not dare to completely deny the existence of God. So, why does he praise the lawyer when he said that besides the Father there is no other God? This does not mean that Jesus Christ does not recognize Himself as God - let it not be! - but since the time has not yet come to reveal His deity to Him, He leaves the lawyer with the previous teaching and praises him for the fact that he knows the ancient law well, in order to thus make him capable of accepting the teaching of the New Testament when it is revealed at the right time. In addition, the words: “one is God and there is no other besides Him,” both in the Old Testament and in the new, are given not to refute the deity of the Son of God, but in order to distinguish idols from the true God. With this thought, the Savior praises the lawyer who uttered these words. Then, having answered his question, Jesus himself asked (the Pharisees): “What do you think about Christ? whose son is he? They say to Him: “Davidian” (Matthew 22:42). So, look how many signs and wonders He performed, how many other questions He proposed, how many proofs He presented of His unanimity with the Father both in words and in deeds, what praise He attributed to the lawyer who said: “One is God,” before asking this question, so that the Pharisees could not say that although He works miracles, He turns out to be an opponent of the law and an enemy of God. That is why He proposes this question after so many proofs, in an imperceptible way for them, leading them to recognize Him as God. And before, He asked a similar question to His disciples, but first He asked them: “Who do others say that I am,” and then, “Who do they themselves say?” But he asks the Pharisees differently. Otherwise, they, accustomed to saying everything without any fear, would immediately call Him a deceiver and an evil man. That is why He demands their own judgment. 2. Since the Savior wanted to go into suffering, He now gives such a prophecy in which He is clearly called Lord; and he does this not simply and not without reason, but having sufficient reason for it. Since they did not give the correct answer to His first question (calling Him a simple man), then, to refute their false opinion about Him, He cites the words of David, proclaiming His deity. They revered Him as a simple man, which is why they said: “David.” The Savior, correcting this opinion of theirs, brings a prophet claiming that He is the Lord and the true Son of God, and that the same honor belongs to Him with the Father. However, He does not stop there either, but in order to arouse in them a feeling of fear, He also cites the following words of the prophet: “until I make Your enemies Your footstool” - in order, at least by this means, to turn them to Himself. And so that they do not say that in these words of David there is an exaggeration, similar to a lie, and that this is simply said according to human judgment, look what He says: “how then does David, by inspiration, call Him Lord”? Look with what modesty He points out the prophet’s opinion and judgment about Him. First He said, “What do you think about Christ? whose son is he? to encourage them to answer with this question. Then, when they said: “David”, he did not say: David says, however, the following, but again in the form of a question: “How does David, by inspiration, call Him Lord”? - so that His teaching about divinity would not seem disgusting to them. For the same reason, He did not say: how do you think about Me, but: “about Christ.” That is why the apostles spoke with all modesty about Patriarch David; “Let it be allowed to tell you with boldness about the forefather David, that he both died and was buried” (Acts 2:29). In a similar way, the Savior Himself offers teaching about Himself in the form of a question and reasoning, saying: “How then does David, by inspiration, call Him Lord when he says: The Lord said to my Lord: Sit at My right hand, until I make Your enemies Your footstool”? And then: “if David calls Him Lord, how can He be his son” (Matthew 22:43–45)? By this He does not deny that He is the son of David - no; He would not have reproached Peter for this, but only by correcting the opinion of the Pharisees. Therefore, His words: “How can He be his son”? have this meaning: He is the son of David, but not in the sense that you understand. They said that Christ is only the son of David, and not the Lord. So, He first brings the testimony of the prophet, and then corrects their opinion with all meekness, saying: “If David calls Him Lord, how can He be his son?” But, after hearing these words, the Pharisees did not answer; they did not want to know the truth at all. Therefore, He himself leads them to the idea that He is the Lord to David. But He does not say this directly on His own behalf, but citing the words of the prophet, because they did not believe Him at all and thought badly of Him. Looking at this their disposition, in no case, of course, should one be tempted by the fact that the Savior sometimes speaks of Himself in a humiliating and humble manner, since the main reason for this, among many others, was that in conversations with them He adapted to their concepts. As a result, even now He offers them His teaching through questions and answers; but even in this way He still secretly points out to them His dignity, because it was not equally important to be called the Lord of the Jews and the Lord of David. Next, see how timely He offers this teaching. Having said in advance that there is one Lord, he then says about Himself that He is the Lord, and proves this not only by His deeds, but also by the testimony of the prophet; and at the same time he proclaims that the Father himself will take revenge on them for Him, saying: “until I make Your enemies Your footstool,” and thus proving His agreement and equal dignity with the Father. With these words, the Savior concludes His conversation with the Pharisees, presenting to them a lofty, majestic teaching that could stop their lips. And they really fell silent from that time on, not of their own free will, but because they could not object to anything; and, thus, received such a decisive blow that they no longer dared to attack Him in this way - it is said: “from that day no one dared question Him anymore” (Matthew 22:46). And this brought considerable benefit to the people. That is why the Savior, having driven away these wolves and destroyed their evil intentions, finally turns His word to the people. The Pharisees, being infected with vanity and given over to this terrible passion, did not receive any benefit from His conversation. And in fact, this passion is terrible and many-headed. Captivated by it, some strive for wealth, others for power, others for power. Extending her power further, she turns into food and alms, and fasting, and prayers, and the gift of teaching, and many other heads of this beast. However, it is not at all surprising when people are proud of wealth and power; but it is strange and worthy of mourning when they turn fasting and prayer into an object of their vanity. But in order not to dwell here only on reproaches, we will also indicate a way to avoid this passion. Where should we start first? Is it with those who are vain of wealth, or clothing, or power, or the gift of teaching, or bodily strength, or art, or beauty, or clothes, or cruelty, or philanthropy and almsgiving, or vices, or death, or orders that must be carried out after their death? This passion, as I said, entangles us in many different ways, and even extends beyond the boundaries of our life. That's why they say; so-and-so died and, so that they would be surprised at him, he bequeathed to do this and that. That's why one wants to be poor and the other rich. This is especially and terrible that the passion of vanity finds food for itself in opposite objects. 3. So, against whom should we arm ourselves and take up arms? But one and the same word of reproof against all these types of vanity is not enough. Do you want me to arm myself against those who are vainglorious in giving alms? I would willingly wish for this. I love alms very much, and I grieve when I see how vanity spoils it and corrupts it, like some nurse who, serving the king’s daughter, lures her into shameful relationships, and who, although she follows her, at the same time, to her shame and harm, accustoms her to indecent acts, urging her to despise her father’s instructions and dress up to please the depraved and many times men who have disgraced themselves, and for this purpose forces her to wear such shameful and disgraceful outfits that outsiders may like, and not her father. So, let's turn to vain people of this kind and imagine that someone gives alms with a generous hand only for show in front of people. Thus, the giver of alms takes her out of the father's palace. Indeed, the Heavenly Father commands that even the left hand should not know about it; and this kind of alms exposes itself to both slaves and everyone they meet, even if they do not know it at all. Don't you see here both a harlot and a seductress who arouses love for herself in obscene people and for this purpose decorates herself in the way they like? Further, do you want to see how vanity makes a soul devoted to it not only a harlot, but also drives it to madness? Take a closer look at her feelings. Here she is, leaving heaven, running through crossroads and alleys, chasing runaway slaves and slaves, vile and ugly, who hate her and do not even want to look at her, but she burns with love for them. What could be crazier than this? In fact, people do not hate anyone so much as those who seek honor from them. They weave a lot of slander against them, and here it is the same as if someone deposed a royal daughter, a maiden, from the royal throne and forced her to be desecrated by the gladiators who despise her. This is what people do: the more you chase after them, the more they turn away from you. On the contrary, God, when you seek honor from him, according to your diligence, will attract you and console you with praise, and will reward you with great reward. But if you want to see from the other side how useless alms are when you give them for show and out of vanity, then think about what sadness will befall you, and what endless sorrow will overcome you when the voice of Christ roars before you: you have lost all your reward! Vanity is harmful everywhere, but especially in matters of philanthropy, since here it is extreme cruelty, extracting praise for itself from the misfortunes of others and almost swearing at those living in poverty. If pointing out your good deeds means reproaching the recipient, then isn’t it much worse to flaunt them in front of many? How can we avoid this evil? We will escape it when we learn to be truly merciful, and consider from whom we seek glory. Tell me, who is the first teacher of alms? Of course, He who taught us it by His example, i.e. God, who knows everyone best and endlessly provides it. What then? If you were learning the art of wrestling, who would you look to, or to whom would you show your success in it - the one who sells vegetables and fish, or the teacher of this art, even if there were many of them, and this one? And if everyone else began to laugh at you, and he praised you, wouldn’t you also laugh at them with him? Or: if you were studying the art of fighters, would you not look in the same way at someone who knows how to teach this art? Likewise, if you were practicing eloquence, would you not value the praises of the teacher of eloquence, and neglect the judgment of others? So, is it not reckless in other arts to pay attention only to the approval of the teacher, but in works of mercy to do the opposite - and, especially since the harm in both cases is not the same? In fact, if you fight only to please the people, and not the teacher, then the whole trouble matters only in relation to this struggle, but here the matter concerns eternal life. If you become like God through almsgiving, then be like Him in not doing it for show. When He healed someone, He said not to tell anyone about it. But do you want to be known as merciful among people? What kind of profit? There is no profit, but the harm is endless, since those very whom you call as witnesses take away from you, like robbers, the treasures of heaven, or better to say, it is not they, but we ourselves who are plundering our own acquisitions and squandering our wealth stored in the heavenly abodes. Here is a new disaster, a new, extraordinary evil! What the moth does not destroy, what the thief does not steal, vanity plunders. Behold the moth that destroys eternal treasures! Here is a thief, plundering heavenly goods! Here is a thief of unstolen wealth! This is what destroys and corrupts everything good! So, when the devil sees that this country is inaccessible either to robbers or other attackers, and that its treasures are not destroyed by moths, he plunders them with vanity. 4. But do you want fame? Isn’t glory enough for you from the lover of mankind, God, who himself accepts alms from you, that you also seek glory from people? Be careful not to experience the opposite: so that people do not look at you with contempt, as a person who does not show mercy, but is boastful and ambitious and only puts other people's misfortunes to shame. Almsgiving is a mystery. So, lock the doors so that no one sees what should not be shown. Our main mysteries are God’s mercy and love for mankind. In His abundance of mercy He had mercy on us who were disobedient. And in the first prayer that we offer for the possessed, we ask for mercy; then in the second - for those who repent - we ask for great mercy for them; finally, in the third - for ourselves, in it, from among the people, we point to innocent children - we beg God for mercy. Since we ourselves are aware of our sins, we pray for those who have sinned a lot and are worthy of condemnation, and for ourselves we imagine children praying, imitating whose simplicity the kingdom of heaven awaits. This image of prayer shows that humble and simple-minded people, like children, can preferentially pray for the guilty. And what great mercy, what love for humanity this sacrament is filled with, the initiates know this. So you, when you show mercy to a person as much as possible, lock the door: let only the one who receives the mercy see it; and if possible, then even if he doesn’t see. If you open the door, you will discover your secret. Think that the one from whom you seek glory will condemn you. If it is your friend, then he will think bad things about you; and if you are an enemy, then he will ridicule you in front of others, and you will experience the opposite of what you wanted. You want him to say about you that you are a merciful person; but he will not say this, but will call you vain and a people-pleaser, and something else much worse. If you hide your good deed from him, then he will talk about you completely contrary to this - he will call you humane and merciful. God does not allow a good deed to remain unknown, and if you yourself hide it, He will reveal it; and then there will be more surprise and more benefit. Thus, by showing ourselves, we set ourselves an obstacle to acquiring fame; What we strongly strive for and what we impatiently desire, our very impatience does not allow us to achieve, so that we not only do not receive the glory of merciful people, but we also arouse a contrary opinion about ourselves, and on top of that we suffer great harm. For the sake of all this, let us flee from vanity and love only the glory of God. Thus, here too we will achieve glory and be worthy of eternal blessings, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: