Беседа 30

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 15.25–27. Now I am coming to Jerusalem to serve the saints. It was good for Macedonia and Axai to create some kind of fellowship for the poor saints living in Jerusalem. They are kind and owe them the essence. Since (the apostle) said: “I have no place... in... these... countries” and: “I have long had a desire to come to you” (Rom. 15:23), and meanwhile he still needed to delay, so that the Romans would not think that he was laughing at them, he explains the reason why he cannot yet come to them, and says: “I am coming to Jerusalem.” But, speaking about the reason for his delay, (the apostle) seems to have something else in mind, namely, to encourage them to give alms and make them more diligent in this. If he did not care about this, it would be enough for him to say: “I am coming to Jerusalem.” But now he adds the reason for this while traveling: “I am coming,” he says, “to serve the saints.” He even dwells on these words, gives evidence, saying: “they must... be the essence,” and also: “if... in the spiritual they were partakers of the Gentiles, they must also serve in the carnal,” so that the Romans would learn to imitate them. Here we especially need to marvel at the wisdom (of the apostle) in coming up with such a way to give advice, since he could have more of an effect on the Romans with this than with direct exhortation. After all, they would consider it insulting to themselves if (the apostle) presented them with the Corinthians and Macedonians as models of imitation. Therefore, the Corinthians, in a letter to them, exhorts in this way: “I will tell you... the grace of God given in the churches of Macedonia” (2 Cor 8.1); Likewise, he acted on the Macedonians by the example of the Corinthians: “even from you jealousy has angered many” (2 Cor 9.2). In the same way, he also uses the example of the Galatians when he says: “As they built the churches of Galatia, so do you also” (1 Cor 16.1). But with the Romans (the apostle acts) differently, more carefully. He acts in the same way regarding preaching when he says: “Either the word of God came from you, or it came to you alone” (1 Cor 14.36), because the competition is stronger than anything else. Therefore (the apostle) repeats this many times; so in another place he says: as “I command in all churches” (1 Cor 7.17); and again: “As I teach everywhere in every church” (1 Cor 4.17); and to the Colossians he says: “For the gospel of God is fruitful and growing... throughout the whole world” (Col 1.6). He does the same here when speaking about alms. And look with what greatness he uses expressions. He did not say, “I am going to give alms,” but, “I am coming to serve.” And if Paul serves, then consider how important it is when the teacher of the universe himself takes the trouble to carry alms, and although he intended to travel to Rome and strongly desired to see the Romans, he nevertheless prefers the former to the latter. “It was good for Macedonia and Axaia,” that is, they recognized it as a good thing and wished to “create some kind of communication.” Again, he didn’t say alms, but “fellowship.” It was not without purpose that he also put the word “some”, but so that the Romans would not take what was said as a reproach to themselves. And he did not simply say - to the poor, but - “to the poor saints,” convincing in two ways for help, both through poverty and virtue. He didn’t even limit himself to this, but added: “must be the essence.” Then he proves why they should. “If,” he says, “the Gentiles were partakers of their spiritual things, they must also serve them in the carnal.” This means: for them Christ came, to them, who were converted from the Jews, all the promises belong, from them Christ, therefore He Himself said: “salvation comes from the Jews” (John 4.22); from them are the apostles, from them are the prophets, from them are all blessings. And the universe became a participant in all this. So, says (the apostle), if you have become partakers of something more important and if, according to the Gospel parable, the supper was prepared for them, and you came and tasted what was offered, then you should allow them to participate in bodily benefits and give them. But (the apostle) did not say directly - allow them to participate, but - “serve”, placing them, as it were, in the category of deacons or those who bring taxes to kings. He also did not say - in your bodily ones, as (it was said above) - “in their spiritual ones”, because spiritual goods belong to the Jews only, and bodily benefits not only to the pagans, but to everyone in general. And (the apostle) commanded that estates should belong to everyone, and not to just one owner. Rom.15:28. Having finished this, and having sealed this fruit with them, that is, as if putting it in the royal treasury, in an inaccessible and safe place. And he didn’t say alms, but again “fruit,” showing that those who give alms themselves make a profit. Again he mentions Spain, showing his care and affection for its inhabitants. Rom.15:29. Because I am coming to you, I will come fulfilling the blessing of the gospel of Christ. What does it mean: “in fulfillment of blessing?” (The Apostle) speaks here either about property, or in general about any good deed. He is in the habit of calling alms a blessing, as well as many other things. For example, when he says: “As a blessing, and not as covetousness” (2 Cor 9.5). Even in the Old Testament there was a custom to call alms that way. But since (the apostle) added here “good news,” we affirm that by blessing we mean not just property, but everything else. He seems to be saying this: I know that when I come to you, I will find you prosperous in everything, abounding in blessings and worthy of many good praises, according to the Gospel. Here's an amazing way to give advice - warn them with praise. And since (the apostle) avoids offering his thought in the form of an exhortation, he proceeds to this method of correction. Rom.15:30–31. I pray you... by our Lord Jesus Christ, and by the love of the Spirit. (The Apostle) again mentions Christ and the Spirit here, but does not speak at all about the Father. I note this so that when (the apostle) mentions the Father and the Son, or the Father alone, you do not exclude either the Son or the Spirit. And (the apostle) did not say - by the Spirit, but - “by the love of the Spirit.” As Christ and as the Father loved the world, so did the Spirit. But what are you asking for, (Paul), tell me? Help me in praying to God for me. Let me get rid of those who resist in Judea. So, (the apostle) had a great struggle ahead of him, which is why he asks them to pray. And he didn’t say, “Let me enter into the competition,” but, “Let me get rid of myself,” as Christ commanded: “Pray, so that you will not fall into misfortune” (Matthew 26.41). (The Apostle) with these words, on the one hand, shows that some evil wolves and animals in general, and not people, intend to attack him, on the other hand, he means to show that he rightly took upon himself the labor of serving the saints, since there were so many unbelievers that it was necessary to pray for deliverance from them. Those living among so many enemies could die of hunger, so it was necessary to bring them food from other places. And may my service, even in Jerusalem, be favorable to the saints, that is, may my sacrifice be acceptable and alms willingly accepted. Do you see how he again elevated the dignity of those who receive alms, if he asks for the prayers of a large people so that what is sent is accepted? On the other hand, by this he shows that it is not enough to give for alms to be accepted. When someone gives under compulsion, or out of vanity, or what he has acquired unjustly, then the fruit is lost. Rom.15:32. May I come to you with joy by the will of God. As he said at the beginning: “if... when I hasten by the will of God to come to you” (Rom. 1:10), so here he resorts to the same will of God and says: for this I hasten and pray to God to get rid of here, so that I can see you sooner and see you with pleasure, without being subjected to any sorrow there. Look how he shows again that there is no arrogance in him. He didn’t say, “I will teach you and instruct you in the faith,” but, “I will rest with you.” But (the apostle) himself labored and fought, so how can he say, “I will rest with you”? He says this to please the Romans, inciting them to greater zeal, making them participants in the victorious crowns and showing that they also struggle and work. Then, as is his custom, he adds a prayer to his exhortation, saying: Rom.15:33. God of peace be with you all. Amen. Rom 16.1. I entrust to you my sister Phoebe, ... I am a servant of the church, even in Keghreeh. You see how much (the apostle) respects Thebe if he mentioned her first of all and called her sister, and to be called the sister of Paul is no small matter. He also spoke about her position, calling her a servant. Rom.16:2. May you receive it in the Lord as is worthy of the saints, that is, for the Lord, accept it with honor, because he who accepts it for the Lord even accepts an insignificant person with care. And since Thebe was holy, judge for yourself what kind of care she had the right to enjoy. Therefore (the apostle) added: “worthy of the saints,” that is, how the saints should be received. You must serve her for two reasons - because you accept her for the Lord and because she is holy. And help her if she asks for things from you. Do you see how it is not burdensome? He didn’t say – deliver her from all her needs, but – provide her with what you can, give her a helping hand, no matter what needs she may have; and, moreover, he does not speak about all her needs, but about those that you will have, and she will need what you can have. Then again unspeakable praise: for this intercessor has been for many, including for me. Do you notice the prudence (of Paul?) He put praise in the first place, exhortation in the middle, and then praise again, on both sides defending the need of the blessed wife with praise. How is not blessed Thebe, how quickly she received such a testimony from Paul and was able to provide assistance to Paul himself, the teacher of the universe? This is the crown of all her perfections, which is why (the apostle) put it at the end, saying: “and to myself.” What does “and to myself” mean? He who was the preacher of the universe endured countless sufferings and alone swayed many thousands. So, husbands and wives, let us imitate this saint, as well as the one whom (Paul) names together with her husband after Thebe. Who are they? Rom.16:3. Kiss, he says, Priscilla and Aquila, my companion in Christ Jesus. Luke also testifies to their virtue when he says: “Paul abide with them, for the makers of the tabernacle were crafty” (Acts 18.3), and when he announces that Priscilla received Apollos to her, “and it is better known to him that she told him the way of the Lord” (Acts 18.26). But no matter how great these virtues are, what Paul said is much more important. What is he saying? First he calls them his companions, showing that they shared with the apostle untold labors and dangers. Then he says that they Rom.16:4. put your neck on my soul. Do you see that they were perfect martyrs? Indeed, under Nero, as was natural, the dangers were countless when he ordered all Jews to leave Rome. It is not only to them that I thank, but also to all the pagan churches. Here (the apostle) understands the love of hobbies and helping with money and is surprised at them in the fact that they shed their blood and gave all their property for the common benefit. Do you see that the weakness of nature did not prevent noble women from following the path of virtue? And quite naturally, because “in Christ Jesus there is neither male nor female” (Gal. 3.28). And what (the apostle) said about Thebe, he also says about Priscilla. Just as it is said about that one: “This intercessor has been for many, including myself” (Rom. 16:2), so about this one: “I give thanks not only to me, but to all the pagan churches.” And so that they do not think that this is said out of flattery, he introduces other witnesses who are more numerous than the wives. They were so virtuous that they turned their house into a church, so that all their household became believers, and their house was open to all strangers. (The Apostle) did not have the habit of calling houses churches without reason, unless there was great piety in them and a special fear of God was not established. Therefore, he said to the Corinthians: “kiss those Achilus and Priscilla with their home church” (1 Cor 16.19), and about Onesimus he wrote, saying: “Paul... Philemon... and beloved Apphia... and your home church” (Phil 1.1-2). Of course, in married life you can be amazing and noble. So Aquila and Priscilla lived in marriage and became very radiant, although their occupation was unremarkable: they made tents, but virtue covered everything and made them brighter than the sun. Neither the craft nor the marriage union harmed them, but they showed the kind of love that Christ demanded, saying: “Greater love has no one to lay down his life for his friends” (John 15.13). They fulfilled what is a sign of a disciple of Christ, took up the cross and followed Christ, since those who did this for Paul all the more showed the same courage for Christ. Let both rich and poor hear this. If those who lived by the labor of their hands and ran a working establishment showed so much generosity that they became useful to many churches, then what excuse will the rich have for despising the poor? Those, to please God, did not spare their blood, but you save even a few coins, often despising your own soul. But maybe those who were zealous towards the teacher were not so towards the students? And this cannot be said, because they were thanked, says (the apostle), even by the pagan churches. Although they were Jews, they believed so sincerely that they served the pagans with all their zeal. Such should be women, who should adorn themselves not with braided hair, or gold, or precious clothing, but with good works (1 Tim 2.9-10). In fact, tell me, what queen is so famous and so glorified as this wife of the film maker? It is on everyone’s lips and will remain so not for ten or twenty years, but until the coming of Christ. And besides, everyone glorifies her for the fact that she adorns herself with more than a royal diadem. And more importantly, what is the equivalent of being Paul’s intercessor and saving the teacher of the universe at great personal peril? Consider how many queens there have been and their names have been consigned to oblivion, and the name of the skin-maker’s wife and her husband is carried everywhere, and as long as the sun illuminates the earth, so much her glory flows around the universe: the Persians, and the Scythians, and the Thracians, and those living in the distant reaches of the earth glorify and please the pious life of this woman. What wealth, how many diadems and royal scarlets you would gladly give just to receive such a testimony about yourself! It also cannot be said that they, being exposed to dangers and not sparing property, did not care about preaching. It is for this reason that the apostle calls them co-servants and companions. The vessel of election is not ashamed to call a woman his companion, he even boasts of it, because he does not look at nature, but crowns good will. What is the equivalent of such decoration? Where is your wealth now, squandered everywhere? What do the outfits mean? Where is the vain glory? Take a closer look at the decoration of this woman, which does not clothe the body, but adorns the soul, which is never folded or stored in a box, but placed in heaven. Look at their work in preaching, at their crown of martyrdom, at their generosity regarding property, at their love for Paul, at their zeal for Christ and compare yourself with this, your care for money, your affection for harlots, your strife for a piece of hay, then you will see who they were and who you are. Or better yet, not only compare, but also be jealous of the woman and, laying aside the burden of grass (these are your precious clothes), take the heavenly ornament and learn from Priscilla and Aquila why they became like this. Why? They kept Pavel in their house for two years. What couldn’t these two years produce in their souls? You will say: what should I do? I don’t have Paul? If you want, then you have more than them. It was not the sight of Paul, but his words that made them so. So, if you wish, Paul, Peter, John, and a whole host of prophets and apostles are constantly ready to talk with you. Take the books of these blessed men, constantly study their writings, and they can make you like the wife of the film maker. And what can we say about Pavel? If you want, you will have Vladyka Paul himself with you, and He will talk to you in the language of Paul. And there is another way to receive the Lord to yourself - when you begin to receive saints and serve those who believe in Him. Then, even after their departure, you will have many monuments of piety left. And the table at which the saint ate, and the chair on which he sat, and the bed on which he reclined, even after his removal, are capable of bringing to a sense of tenderness the one who received him to themselves. With what tenderness do you think did the Somanite woman enter the upper room where Elisha lived and look at the table and the bed where this holy man slept? What pious feelings inspired her at the same time? And if this had not happened, if she had not received great benefit from it, she would not have brought her dead son into this upper room. If, after a long time, coming to the place where Paul lived, was bound, sat and talked, we are inspired by thought and are transported from the places we see to the idea of ​​​​that very time, then what, naturally, happened in the souls of those who reverently received him in their home, when the events were still very fresh? So, knowing this, let us welcome the saints to us, so that our house may shine and be cleared of thorns, so that our dwelling may become a haven; we will receive them and wash their feet. You are no better, no nobler and no richer than Sarah, even if you were a queen. She had three hundred and eighteen household members, when having two servants was considered wealth. And what am I talking about three hundred and eighteen households? In seed and promises, she owned the whole universe, had a friend of God for a husband, a patron of God Himself, and this is more than any kingdom. However, with such celebrity and glory, she herself prepared the dough, performed all the household chores and served the guests like a slave. You are no nobler than Abraham, and he performed the work of servants after his famous deeds, after his victories, after the honor shown to him by the Egyptian king, after he repelled the Persian kings and erected wonderful monuments to himself. Do not look at the fact that the saints who come to you are wretched in appearance and are often poor and covered in rags, but remember what Christ said: “before you have created one of these... the least, you have made with Me” (Matthew 25.40), and: “let not despise one [of] these little ones: ... for their angels in heaven always see the face of our heavenly Father” (Matthew 18.10). Receive with zeal those who bring you countless benefits with their greetings of peace. Together with Sarah, bring to your memory Rebekah, who, rejecting all pride, herself drew water, gave it to drink and invited a stranger to her house, and therefore received great rewards for her love of strangers. But if you want, you can get even bigger ones. God will give you as a reward not only the Son, but also heaven itself, heavenly blessings, deliverance from Gehenna, forgiveness of sins. Great, very great is the fruit of love of strangeness. So Jethro, even being a foreigner, was honored to have as a son-in-law the one who commanded the sea with such power, and his daughters caught such good prey for him in their net. And you, having thought about this and imagined in your mind the courage and piety of those wives, try to trample upon earthly pride, elegant clothes, expensive gold jewelry and incense; putting aside bliss, luxury and measured steps, turn all your care to your soul and ignite in your heart a passion for the heavenly. If this love takes possession of you, you will see the impurity and vileness of the present and you yourself will laugh at what now surprises you. After all, a woman adorned with spiritual perfections does not tend to covet such ridiculous things. Therefore, having discarded everything that the wives of traders, as well as those engaged in dancing and music, place in their great honor, adorn yourself with piety, love of hobbies, care for the saints, tenderness, and frequent prayers. This is better than golden clothes, more precious than expensive stones and wrists, this makes you respectable before people, and brings you a great reward from God. This is the decoration of a church, or a theater; it is worthy of heaven, or of horses and mules; Even dead bodies are clothed in those decorations, and this shines only in the good soul in which Christ lives. So, let us begin to acquire such adornment for ourselves that we will be glorified everywhere, and we will please Christ forever and ever. Amen. You might be interested in: