Беседа 85

“Then they spit in His face and buffeted Him; others hit Him on the cheeks and said: prophesy to us, O Christ, who hit You.” (Matt. 26:67–68) The immensity of the crime of those who mocked Christ. – The Savior’s suffering is our praise. - The reason for Peter's denial. – Agreement between Matthew and Mark’s accounts of this event. – The futility of Judas’ repentance. – The consciousness of the crime deprives those who condemned Christ of justification. – The crime of those who condemned is exposed by their own actions. - Against mercy brought from the profits of covetousness. – The preacher’s grief over the need for church ministers to engage in worldly concerns for the sake of works of mercy. 1. Why did they do this if they wanted to kill Him? What was the need for such mockery? Is it the one so that you can see their insolent character? Truly, as if having found prey, they revealed their frenzy: they burst into rage, performing this triumph, and rushed at Him with evil joy, showing their murderous temper. Marvel at the wisdom of the disciples: with what care they tell about this! Here their love for truth is clearly revealed; what seems dishonest, they retell with complete accuracy, they do not hide anything, they are not ashamed of anything, but they also consider it a great honor - and rightly so - that the Lord of the universe was pleased to endure such suffering for us. This showed His inexpressible solicitude and the unforgivable malice of those who dealt with such a meek and quiet one as only a lion can deal with a lamb. Nothing, nothing is omitted here, neither on His part - in meekness, nor on theirs - in anger and cruelty in words and deeds. The prophet Isaiah foretold all this, thus, in brief words, expressing this reproach: “how,” he says, “many were amazed, looking at You, so much His face was disfigured more than any man, and His appearance more than the sons of men” (Is. 52:14). What can compare to this insult? That same face, upon seeing which the sea was ashamed, from which the sun, having seen it on the cross, hid its rays - they spat on that same face, that same face was strangled, beaten on the head, immeasurably carried away by their fury. They inflicted the most severe blows, hit them on the cheeks, strangled them, and to these ulcers they added the shame of spitting on them. Moreover, they loudly repeated caustic ridicule, saying: “Prophesy to us, Christ, who struck You,” since many called Him a prophet. Another evangelist (Luke 22:64) says that they covered His face with His clothes, that is, as if they had in front of them a most dishonest and worthless person. And not only the free, but also the slaves mocked Him with such madness. We should read Scripture about these events as often as possible; listen to them with all attention; to inscribe them on our hearts: all this is truly an honor for us. In this I boast: I boast not only of the thousand dead whom He raised, but also of the sufferings He endured. Paul constantly repeats this, that is, about the cross, about death, about suffering, about reproaches, about reproaches, about ridicule. He either says: “Let us go out to Him outside the camp, bearing His reproach” (Heb. 13:13), then he preaches: “For the joy that was set before Him, He endured the cross, despising the shame” (Heb. 12:2). “Peter was sitting outside in the courtyard. And a certain maid came to him and said, “You too were with Jesus the Galilean.” But he denied it in front of everyone, saying: I don’t know what you are saying. When he went out of the gate, another saw him, and said to those who were there, “This one too was with Jesus of Nazareth.” And he again denied with an oath that he did not know This Man. A little later those standing there came up and said to Peter, “Surely you are one of them, for your speech also convicts you.” Then he began to swear and swear that he did not know This Man. And suddenly the rooster crowed. And Peter remembered the word that Jesus had spoken to him: Before the rooster crows, you will deny Me three times. And he went out and wept bitterly” (Matthew 26:69–75). A strange and unexpected thing! When Peter saw how they detained the Teacher, he became so inflamed that he grabbed a sword and cut off his ear; and when it was necessary to show more indignation, to become more inflamed, hearing such insults, then he renounces! Who, really, wouldn't be enraged by what happened then? And yet, the disciple, overcome by fear, not only does not show any indignation, but also renounces and does not tolerate the threat of the poor, powerless servant. And not once, but also another and a third time, he renounces, and in a short time, and not before the judges, since he was in the courtyard, and the maid asked him when he went out of the gate. He did not immediately feel his fall. Luke says that Jesus looked at him (Luke 22:61), that is, he not only denied, but even then, when the rooster crowed, he did not remember on his own, but it was necessary for the Teacher to remind him again: his gaze served him instead of his voice. So he was struck with fear! Mark tells us that the rooster crowed when Peter denied for the first time; then he sang a second time when he denied for the third time (Mark 14:68–72) - that is, more precisely, he recounts the weakness of the disciple and his numbness with horror; and Mark learned about this from his teacher, since he was Peter’s companion. Therefore, one should be surprised at him all the more that he not only did not hide the fall of his teacher, but on the contrary. That’s why he spoke about it more clearly than others, because he was a student. 2. But how can the words of Matthew be true when he narrates that Jesus said: “Truly I say to you, this night, before the rooster crows, you will deny Me three times” (Matthew 26:34), while Mark, having spoken about the threefold rejection, mentions that “the rooster crows a second time” (Mark 14:72)? They are completely fair and there is no contradiction here. Since the rooster usually crows three or four times at each reception, Mark speaks about this, wanting to show that even the rooster’s crow did not keep Peter from falling, and did not remind him of his promise. Thus, both are true. Before the rooster could finish the first move, Peter denied three times. And when Christ brought sin to his memory, he did not dare to cry openly, so as not to be accused of tears, but “went out and wept bitterly.” When the day came, they “took” Jesus away from Caiaphas “to Pilate” (Matthew 27:2). Since they decided to kill Him, but they themselves could not, because of the holiday, they lead him to the hegemon. Now think about how they were in a hurry, even if they did such a thing on a holiday? It was so ordained from above! “Then Judas, who had betrayed Him, saw that He was condemned, and repented, and returned the thirty pieces of silver” (Matthew 27:3). This increases the guilt of both him and them: his - not because he repented, but because he repented too late and pronounced condemnation on himself, since he himself confessed that he had betrayed Him; Their guilt increases because they, having the opportunity to change their thoughts, did not repent. Look, when does Judas repent? When a crime has already been committed and brought to an end. This is the devil: he does not allow the careless to look at their sin before they commit it, so that the one caught does not repent. The traitor did not move then, as Jesus denounced him so many times, but when the crime had already been committed, repentance came to his mind - it came, but to no avail. Of course, it is commendable that he confessed, cast down the pieces of silver, and was not afraid of the Jews; but that he put a noose on himself is an unforgivable sin, this is the work of an evil demon. The devil distracted him from repentance so that it remained completely useless for him; He also killed him with a shameful and open death, inspiring him to destroy himself. But you can see how the truth shines everywhere, even in what your enemies do or are exposed to. In fact, does not such a death of a traitor stop the mouths of those who condemned Jesus and deprive them of any pretext for shameless self-justification? What can they say when the traitor raised such a voice against himself? But let's look at the words they spoke. “I returned the thirty pieces of silver to the high priests,” and said: “I have sinned by betraying innocent blood. They said to him: What is that to us? see for yourself. And throwing away the pieces of silver in the church, he went out, went and hanged himself” (Matthew 27:3–5). I couldn't stand the torment of my conscience. But look: the same thing happens to the Jews, and they, having to feel after everything that they have experienced over themselves, do not stop until they have already committed a crime. The sin of Judas, that is, betrayal, has already been committed, but their sin has not yet been completed. But when they finished their work and crucified Jesus, they themselves became confused. Either they say: “Do not write: this is the king of the Jews” (John 19:2) (although why should you be afraid, why should you be embarrassed, when the dead body is already nailed to the cross?), then they protect Him, saying: “lest His disciples come at night and steal Him and say to the people: He has risen from the dead; and the last deception will be worse than the first” (Matthew 27:64). But if the disciples say so, then the matter can be discovered if it is unjust. And how will they be kidnapped by those who, after He was captured, did not have the courage to stay with Him, and the most supreme one three more times, and denied Him, not bearing the threat of the servant? But the fact is that, as I said, they were already embarrassed. And that they recognized this matter as illegal is shown by their words: “See for yourself.” Notice this, you money lovers, and think about what happened to the traitor? How did he lose his money, sin, and ruin his soul? Such is the tyranny of the love of money! He did not use the silver, nor the present life, nor the future life, but suddenly he lost everything and, from them themselves, having received a bad review, hanged himself. But, as I said, some look around after the job has already been done. Look how these people now do not want to fully feel the villainous determination, but say: “See for yourself,” which especially increases their guilt. These are the words of people who themselves testify to their villainy and lawlessness, and meanwhile, being intoxicated with passion, do not want to lag behind the satanic enterprise, and madly cover themselves with a meaningless mask of feigned ignorance. If this had been said after the crucifixion, and after His death, then even then these words would not have made sense, although they would not have accused them so much; and now, when He is still with you, and you have the power to let Him go, how can you say this? This justification serves more than anything and serves to condemn you. Why is this so? Because you place all the blame on the traitor (say: “look for yourself”), while you can get behind the murder of Christ and let Him go. But no, they still compete with Judas in villainy, adding the cross to betrayal. In fact, what prevented those who said: “see for yourself” from falling behind the crime? But now they are doing the opposite - adding murder, and in everything they do, whatever they say, they entangle themselves with indissoluble bonds of evil. And later, when Pilate gave them a choice, they chose to free the thief rather than Jesus; The same one who did not offend anyone in any way, but on the contrary, showed so many good deeds, was killed! 3. What does Judas do? When he saw that he had worked in vain, and that they did not want to accept his pieces of silver, he threw them in the church, and “went and hanged himself. The high priests, taking the pieces of silver, said: it is not permissible to put them in the church treasury, because this is the price of blood. Having held a meeting, they bought a potter's land with them for the burial of strangers; That is why that land is called the “land of blood” to this day. Then what was spoken through the prophet Jeremiah was fulfilled, saying: And they took thirty pieces of silver, the price of Him who was valued, whom the children of Israel valued, and gave them for the potter’s land, as the Lord said to me” (Matthew 27:6-10). Do you see again how they are condemned by their conscience? They saw that they had bought the murder, and therefore did not put it in the treasury, but bought a potter's land for the burial of strangers. Here is evidence against them and a denunciation of betrayal! The name of the place announces to everyone louder than a trumpet their vile murder. And they do this not easily, but - “having made a meeting”, and do this in everything, so that no one remains innocent of this lawlessness, but so that everyone is guilty. This is also predicted in the prophecy. Do you see how not only the apostles, but also the prophets, with all care, talk about reproaches, preach everywhere about suffering and foretell them in advance? But the Jews did not understand this. If they had put it in the treasury, the matter would not have been revealed so clearly, but having bought the land, they made everything public for future generations. Take heed, you who think to do good to your neighbors by murder, and take the price of human souls. These are Jewish alms, or better yet, satanic! There are, indeed there are still people today, who, having robbed quite a lot of people, consider themselves completely right if they throw away ten or a hundred pieces of gold. The prophet says about them: “You make the altar wet with tears” (Malach. 2:13). Christ does not want to eat the fruits of covetousness; He does not accept such food. Why do you insult the Lord by bringing unclean things to Him? It is better to despise someone who is tormented by hunger than to feed such food. This is the work of a hard-hearted person, and this is both a hard-hearted person and an offender. It is better not to give anything than to give someone else's. Tell me, if you saw two people - one naked and the other in clothes, and, having undressed the latter, dressed the first, would you not have acted wrongly? Everyone will agree with this. If, when you give everything you have taken to another, you only offend and do not show mercy, then when you give only the smallest part of what was stolen and call it alms, what kind of punishment are you not worthy of? If those who offered a lame animal were subject to judgment, then you, who do worse, what kind of forgiveness can you expect? In fact, if in the Old Testament the predator who returned the stolen property to the owner himself was still wrong and, moreover, to such an extent that even when he paid four times the amount of the stolen property, he barely washed away his guilt, then think what kind of fire is collected on his head by the one who not only steals, but also commits violence, and, moreover, does not return it to the robbed person, but instead gives it to another, and not only four times, but not even half returns, living not in the old, but in the new covenant? If such a predator remains unpunished, then weep for him for the very reason that he is gathering the gravest wrath for himself if he does not repent. Do you think, the Savior said, that only those on whom the pillar fell were sinners? “Neither, I tell you: but if you do not repent,” then you will suffer the same thing (Luke 13:5). So, let us repent and give alms not from the profits of covetousness, let us give generous alms. Imagine how the Jews supported eight thousand Levites, besides them widows and orphans, and performed many other positions, and also went to war. Now the Church itself maintains fields, houses, gives land for houses, maintains chariots, grooms, mules and many other things, for your sake, and because of your hardness of heart. These church treasures should be in your hands, and the income of the church should be your zeal. Now the following two inconsistencies flow from this: you remain without fruit, and the priests of God do not do the proper work. Couldn’t the apostles really have stayed at home and in the fields? Why did they sell them and give everything away? Because it was better this way. 4. But now, when you are madly busy with the cares of life, when you only collect and do not waste, fear seized your fathers regarding the fate of widows, orphans and virgins, lest the crowds of these unfortunates perish from hunger, and therefore they were forced to establish such an order. They did not at all want to engage in such inappropriate activities themselves; They wanted only your zeal to be their property, so that they could receive all the fruits from it, and they themselves would remain in prayer. Now you have forced them to imitate people in a worldly, living economy: from here everything has become perverted. In fact, when both you and we are doing the same thing, then who will appease God? We do not dare open our mouths, since the church is no longer any better than the people of the world. Don’t you know how the apostles did not want to divide their estates, even if they had gathered them without labor? And now our bishops in such concerns have surpassed the bailiffs, housekeepers and innkeepers themselves, and while they should be concerned about your souls, they are every day concerned about what collectors, receivers, counters and treasurers usually do. It is not in vain that I speak about this and pour out my sorrow. I would like to see some correction and change; I would like you to finally take pity on us, dejected by such heavy slavery, so that you will again become both income and treasure for the Church. If you don’t want to, then behold the poor before your eyes. We will not stop feeding as many as we can; and those whom we are not able to look after, we leave to you, so that on the terrible day you will not hear these words relating to the unmerciful and cruel: you saw Me hungry and did not feed me. Your inhumanity makes us too ridiculous when we, having abandoned prayer and teaching and other holy pursuits, jostle day and night, some with wine merchants, others with grain merchants, others with merchants of a different kind. Hence the quarrels and disputes, daily abuse, reproaches and ridicule; hence the priest is given names that are more appropriate in a worldly economy, while they should be replaced by completely different ones, and borrow names from those actions from which the apostles commanded to borrow: from feeding the poor, from protecting the offended, from caring for the strange, from helping the needy, from looking after orphans, from interceding widows, from protecting virgins. These are the services that should be allocated to ourselves, instead of taking care of estates and homes. They constitute expensive rarities and decent treasures of the Church, they bring us great convenience, and benefit you, or better yet, both convenience and benefit for you. I think that by the grace of God the number of those gathering here extends to one hundred thousand; and if everyone gave at least one piece of bread to the poor brethren, then everyone would have plenty; or if everyone gave one obol (half a piece), then there would be no poor, and we would not endure so much reproach and ridicule for caring about acquisitions. After all, the words: “Sell what you have and give to the poor, and then follow Me” (Matthew 19:21) can decently be said to the leaders of the Church, regarding church property. No one can follow Christ properly except by abandoning all coarse and base care. Now the priests of God are busy about gathering grapes, and about harvesting, and about selling, and about buying things. Those who served in the vestibule were completely free from all this, although they were given corporal service; and we, called into the very sanctuary of heaven, entering the true holy of holies, again take upon ourselves the cares characteristic of merchants and innkeepers. Hence the great neglect of the Scriptures, laziness in prayer, and carelessness about everything else. You can’t divide yourself into both with equal diligence. Therefore, I ask and beg you to open sources of abundance for us, so that your zeal may become both our threshing floor and our winepress. In this way, the poor will be comfortably fed, and God will be unceasingly glorified, and you, having shown more success in your love for mankind, will enjoy the once eternal blessings, which may we all be worthy to receive by the grace and love of mankind of our Lord Jesus Christ, to whom be glory forever and ever. Amen. You might be interested in: