Беседа 52

John 7:45–46. So the servants returned to the chief priests and Pharisees, and they said to them, “Why did you not bring Him?” The servants answered: Never has a man spoken like this Man. 1. The truth is revealed to sincere and good souls, and is hidden from evil souls. – 2. Nicodemus defends Jesus Christ against the slander of the Pharisees. – 3. Objection of heretics and answer to it. – Jesus Christ declares his consubstantiality with the Father. – 4. To slander the Son means to blaspheme the Father. – We must glorify the Son in words and deeds. – What God requires from a Christian. – We must avoid greed and predation, as shameful for a Christian. 1. There is nothing clearer, nothing simpler than the truth, if we do not act maliciously; but when we act maliciously, then nothing is more difficult than it. This is why the Pharisees and scribes, people who were considered the wisest, although they were always with Christ (in order to plot intrigues against Him), and saw miracles, and read the Scriptures, however, they did not receive any benefit, but on the contrary, they also suffered harm. And the servants, who could not say anything like that about themselves, were caught only by Christ’s conversation and, having gone to bind Him, returned, themselves bound by surprise. But one should be surprised not only by their prudence, that they had no need for miracles, but were captivated only by the teaching - after all, they did not say: a person has never performed miracles in this way, but what? “Never has a man spoken like this” - so one should be amazed not only at their prudence, but also at their boldness, that they said this to those who sent them, the Pharisees, who were at enmity against Him and armed themselves in every possible way. “The servants,” it is said, “returned to the Pharisees, and they said to them: Why did you not bring Him?” That they came meant much more than if they had stayed: in the latter case they would have been freed from their wrath. And now they become heralds of Christ’s wisdom and more expressively reveal their boldness. And they do not say: we could not because of the people, because the people listened to Him as a prophet; And what? "Never has a man spoken so." They could put forward that excuse, but they reveal their true opinion. And by their opinion they showed that they were not only surprised at Him, but also condemned the Pharisees for sending them to bind the one who should have listened. Meanwhile, they did not hear a long conversation, but a short one. Yes, when the mind is impartial, then there is no need for lengthy speeches: this is the truth! What about the Pharisees? While it was necessary to come to tenderness, they, on the contrary, for their part, accuse the servants, saying: “Are you really deceived?” (John 7:47). They also flatter and do not use harsh words, for fear that they will not separate completely. However, they show anger, although they speak condescendingly. They should have asked what He said and marveled at His words; but they do not do this, knowing that they will be caught, but on the contrary they want to convince them with evidence that is very meaningless. Why, they say, “none of the rulers believed in Him” (John 7:48)? So, tell me, do you really blame Christ for this, and not those who did not believe? “But the people,” they say, “are ignorant of the law; they are cursed” (John 7:49). That is why you are even more worthy of accusation, because the people believed, but you did not believe. The people acted exactly as those who knew the law should have done: in what way was he “cursed”? You who do not keep the law are cursed, not they who obey the law. Moreover, one should not blame someone who is not believed because of unbelievers. This method is not correct. So you did not believe God, as Paul says: “What then? even if some were unfaithful, will their unfaithfulness destroy the faithfulness of God? No way” (Rom. 3:3–4). And the prophets always accused them, saying: “Listen..., princes of Sodom” (Is. 1:10), and: “Your princes are lawbreakers” (Is. 1:23), and also: “Shouldn’t you know the truth?” (Mic. 3:1). And everywhere they are very much condemned. So what? Is it really possible that someone will blame God too? No, it won't be: it's their fault. And what better way to prove your ignorance of the law than by the fact that you do not obey it? But since they said that none of the princes believed in Him, but those who did not know the law, Nicodemus rightly reproaches them, saying in this way: “Does our law judge a person if they do not listen to him first?” (John 7:51). With these words he shows that they neither know the law nor obey the law. If the law commands not to kill a single person without first listening to him, and they rushed to this before they listened, then they are criminals of the law. And since they said: “Did any of the rulers believe in Him?” , then the evangelist notes that there was “one of them” to show that the rulers also believed in Him. True, they had not yet demonstrated the proper boldness, but they were devoted to Christ. Look how carefully (Nicodemus) denounces them! He did not say: but you want to kill Him and, without investigation, condemn the man as a deceiver. No, that’s not what he said, but with more condescension in order to stop their strong impulse and reckless desire to kill. That is why he turns to the law, saying: “unless they listen to him” carefully “and know what he is doing” (John 7:51). Therefore, you need to not only listen, but also carefully. This is exactly what the words mean: “and they will not know what he does,” i.e. what he (the accused) wants, and why, and for what purpose, whether to overthrow the social order or as an enemy. Since they said with doubt that none of the princes believed in Him, they did not answer him either harshly or condescendingly. 2. In fact, what, tell me, is the consistency in the fact that to his words: our law does not judge anyone - they answer: “and are you not from Galilee?” (John 7:52). While they should have proved that they did not send foolishly to take Him, or that there was no need to allow Him to defend himself, they object very rudely and with great anger: “Look and see that no prophet comes from Galilee” (John 7:52). What did this man say? Is it that (Christ) is a prophet? He said that one should not kill without a trial. And they reproachfully objected to him, as a person who was not at all ignorant of the Scriptures. This is the same as if someone said: go and learn; This is exactly what the words mean: “look and see.” What about Christ? Since they repeatedly mentioned Galilee and the prophet, He, in order to save everyone from such an incorrect assumption and to show that He is not one of the prophets, but the Ruler of the world, says: “I am the light of the world” (John 8:12), not only the Galilees, not Palestine, not the Jews. “You bear witness to Yourself; Your testimony is not true” (John 8:13). What madness! He constantly referred them to the Scriptures, and they said: “You bear witness to Yourself.” What did He testify to? "I am the light of the world". This is a great saying, truly great! However, it did not greatly astonish them, because now He did not equate Himself with the Father and did not call Himself either His Son or God, but only light. However, they wanted to refute this too, since this meant much more than the words: “Whoever follows Me will not walk in darkness” (John 8:12); He means light and darkness in the spiritual sense, i.e. will not remain in error. Here He attracts and encourages Nicodemus, since he showed great boldness, and praises the servants who acted in the same way. The fact that He called 34 shows that He wanted them to hear. At the same time, He also shows that they (the Jews) build forges in secret, in darkness and error, but will not overcome the light; and Nicodemus remembers the words that he said to him before: “Everyone who does evil hates the light and does not come to the light, lest his deeds be exposed” (John 3:20). Since they (the Pharisees) said that none of the princes believed in Him, He says: “he who does evil does not come to the light,” showing by this that they did not come not because of the weakness of the light, but because of the corruption of their will. “They said to Him: You bear witness to Yourself.” What is He? “If I testify about Myself, My testimony is true; because I know where I came from and where I am going; but you do not know where I come from” (John 8:14). What He himself said before, they now oppose Him as a particularly important saying. What about Christ? Refuting this and showing that He spoke before in relation to them and to their assumption, since they took Him for a simple man, He says: “If I testify about Myself, My testimony is true; because I know where I came from." What does it mean? This means: I am from God, and God, and the Son of God. And God is a reliable witness about Himself. “But you do not know”: you, he says, act evil of your own free will, and knowingly pretend to be ignorant, you speak about everything according to human understanding, not wanting to think about anything higher than what is visible. “You judge according to the flesh” (John 8:15). Just as to live according to the flesh means to live badly, so to judge according to the flesh means to judge unjustly. “I don't judge anyone. And even if I judge, My judgment is true” (John 8:15–16). These words mean: you judge unfairly. But if we judge unfairly, they might say, then why don’t you condemn? Because, He answers, that is not what I came for. This is exactly what the words mean: “I don’t judge anyone. And even if I judge, then My judgment is true.” If I wanted to judge, you would be among those condemned; But I say this too, He continues, not in order to judge. However, this is not why I said: I am not speaking in order to judge, as if I did not hope to incriminate you if I began to judge; no, if I were to judge, I would justly condemn you; but because now is not the time of judgment. Further, He hinted at the future judgment, saying: “For I am not alone, but I and the Father who sent Me” (John 8:16), and at the same time indicated that it is not He alone who condemns them, but also the Father. Then he covered it up, bringing it into testimony about Himself: “and it is written in your law, that the testimony of two men is true” (John 8:17). 3. What would the heretics say here? What more does He have before people, if we understand these words simply? In relation to people, this is determined because no one alone deserves trust. But in relation to God, can this have any meaning? Why is it said: “two”? Is there “two” because they are two, or because they are people? If it is because they are two, then why did He not resort to John and say: I testify of Myself, and John testifies of Me? Why not to an angel? Why not to the prophets? After all, He could have found many other evidences. But He wants to show not only that there are two, but also that they are one and the same being. “Then they said to Him: Where is Your Father?” And He answers: “You know neither Me nor My Father” (John 8:19). Since they, knowing, spoke as if they did not know, and seemed to tempt Him, He does not deign to answer them. That is why, finally, He speaks about everything more clearly and with greater boldness, having evidence of Himself in signs and in the teaching of His followers, (and knowing) that the cross is already near. “I know,” He says, “where I came from.” It didn't really move them; but the words that followed: “and where I am going” frightened them more, because they showed that He would not endure death. But why didn’t He say: I know that I am God, but: “I know where I came from”? He always mixes the humiliating with the lofty, and speaks about this latter in a secret manner. So, having said: “I testify of Myself,” and having proven this, He moved on to the most humiliating words, as if saying: I know from whom I was sent, and to whom I am returning. In this case (the Jews) could not object to anything, because they heard that He was sent from Him and was departing to Him. “I,” he says, “didn’t say anything false: where I came from, that’s where I’m going—to the true God.” But you don't know God. Therefore judge according to the flesh. You have heard so much evidence and evidence, and yet you say: “not true.” You recognize Moses as reliable, both in what he says about others and in what he says about himself; but Christ is not. This means judging according to the flesh. But “I don’t judge anyone.” Meanwhile, in another place He said: “The Father judges no one” (John 5:22). How does he say here: “Even if I judge, My judgment is true, because I am not alone” (John 8:16). Again He speaks in relation to their opinion. That is, My judgment is the judgment of the Father. The Father would have judged no differently if he had judged than as I judge. And I judge no differently than the Father would judge. But why did He mention the Father? Because they did not recognize the Son as worthy of faith unless He had a testimony from the Father. In any other sense these words have no force. Among people, a testimony is true when two testify in another person's case. This is the testimony of two. If someone testifies about himself, then this is no longer the testimony of two. Do you see that He said this for no other reason than to show His co-existence (with the Father), to show that He Himself has no need for outside testimony and that He is in no way less than the Father? In fact, look at the uniqueness: “I testify of Myself, and the Father who sent Me testifies of Me” (John 8:18). He could not have said this if He were essentially smaller. And lest you think that this is said for the sake of numbers, note that the power is in no way different (from the power of the Father). A person testifies when he himself is trustworthy, and not when he has a need for testimony, and testifies in someone else’s case; and in his own business, when he needs the testimony of another, he is no longer trustworthy. But here it’s quite the opposite. And by testifying in his own work and saying that another testifies of Him, He calls Himself reliable, showing in both cases His originality. In fact, why, having said: “I am not alone, but I and the Father who sent Me,” and also: “the testimony of two people is true,” did not stop speaking, but added: “I myself testify about Myself”? Obviously, in order to show His originality. And in advance He said about Himself: “I myself testify about Myself.” By this He shows His equal honesty (with the Father), and at the same time that there is no benefit for those who say that they know God the Father, but do not know Him. And this, he says, depends on the fact that they do not want to know Him. That is why he says that without Him it is impossible to know the Father, in order to at least in this way attract them to the knowledge of Him. Since they, leaving Him, always tried to know the Father, He says: you cannot know the Father without Me. Thus, those who blaspheme the Son do not only blaspheme Him, but also Him who begat Him. 4. Let us avoid this, let us glorify the Son. If He were not of the same nature (with the Father), He would not have spoken in this way. And if He only taught, but in fact was of a different nature, then it would be possible, even without knowing Him, to know the Father, and vice versa, knowing Him completely, not to know the Father. Whoever knows a person does not yet know an angel. So, you say; but he who knows creation also knows God. No; many know creation, or, better said, all people, because they see it, and yet they do not know God. So, let us glorify the Son of God not only with this (verbal) glory, but also with the glory of deeds. The first without the last means nothing. “Behold, you,” it is said, “are called a Jew, and you reassure yourself with the law, and you boast in God. How is it that when you teach others, you don’t teach yourself? You boast about the law, but by breaking the law you dishonor God?” (Rom.2:17, 21, 23). See to it that we, who boast of the rightness of our faith, do not dishonor God with our lives that do not correspond to faith, and do not give rise to blasphemy against Him. The Lord wants a Christian to be a teacher, leaven, light and salt for the universe. What does light mean? Life is bright, without anything dark in it. Light is not useful to oneself, just as salt and leaven are, but they benefit others. Therefore, we are required to be useful not only to ourselves, but also to others. After all, salt, if it does not salt, is no longer salt. This also shows that if we lead a virtuous life, then others will certainly live the same way; as well as vice versa - until we ourselves are virtuous, we will not bring any benefit to others. May we have nothing unreasonable, nothing vain. And such are worldly affairs, such are the worries of life. That is why the virgins are called holy fools, because they cared about empty worldly affairs, collected them here, and did not put them aside where they should have. But I'm afraid that we won't suffer the same thing. I am afraid that we too will come dressed in unclean clothes where everyone has bright and shining robes. There's nothing dirtier. Nothing is worse than sin. That is why the prophet, depicting the nature of sin, cried out: “My wounds stink and fester” (Ps. 37:6). And if you want to know the stench of sin, then imagine it after it has been committed, at a time when you are freed from desire, when the fire (passion) no longer bothers you: then you will see what sin is. Imagine anger when you are in a calm state. Imagine covetousness when you are alien to this passion. There is nothing more vile, nothing more disgusting than theft and covetousness. We often talk about this not because we want to disturb you, but in order to bring you great and wonderful benefit. Those who have not corrected themselves after hearing it once may be corrected by hearing it another time, and those who missed it another time will be corrected the third time. May we all be worthy, having been freed from all evil, to have the fragrance of Christ; to Him, with the Father and the Holy Spirit, be glory, now and ever, and unto the ages of ages. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” Wed. (John 7:37): “and you said,” etc. You might be interested in: