Беседа 18

2 Corinthians 8:16. Thanks be to God, who has placed such zeal for you in Tito’s heart. Who is meant by brother, “his praise is in the Gospel.” - Praise to Pavel. – Why did Moses accept the advice of his father-in-law? 1. Again (the apostle) praises Titus. Since he spoke about alms, he now wants to talk about those who will accept alms from the Corinthians and take them back. This was necessary to increase the collection and to arouse greater readiness in those who submitted. Those who are confident in the honesty of the employee, and are not suspicious of those receiving, give more generously. Listen, how here, in order to achieve this, he praises those sent with alms, among whom Titus was the first. He says: “Thanks be to God, who has put such zeal for you in Tito’s heart.” What does “such” mean? “The same thing that he had about the Thessalonians, or that I have.” And notice his wisdom. Having shown that this is the work of God, he brings thanks to the giver, in order to also arouse (the Corinthians). “If God raised him up and sent him to you, then He himself asks through him. So, do not consider what happened to be a human matter.” But how can it be seen that God himself instructed him? “For, although I asked him, he, however, being very diligent, went to you voluntarily” (“As prayer was accepted. But he who was most diligent, went out of his own free will”) (2 Cor. 8:17). See how he shows that (Titus) does his job and does not require encouragement from others. Having given thanks to God, (the apostle) does not, however, attribute everything to God, but says that (Titus) himself volunteered for the work of his own free will, in order to again instill in them great love for him. “...he, being very diligent, went to you voluntarily”, i.e. “he delighted in the matter, hurried to the treasure, decided to serve you for his own benefit, and loves you so much that he did not even need admonishments on my part. Although I asked him, he was not excited by this, but by his own will and the grace of God.” “We also sent with him a brother, who is praised in all the churches for the gospel” (“And we sent with him a brother, and he is praised in the gospel in all the churches”) (2 Cor. 8:18). Who is this brother? Some understand Luke because of the gospel story he wrote, others understand Barnabas, because (the apostle) also called oral preaching the gospel. Why doesn’t he mention their names, while he calls Titus by name and mentions his assistance in preaching the Gospel - he was so useful that in his absence Paul could not accomplish anything great and important: “I had no rest for my spirit,” he says, “because I did not find my brother Titus there” (2 Cor. 2:13), and speaks of his love for them: “and his heart was greatly disposed toward you” (2 Cor. 7:15), and about his zeal in collecting alms: “I went to you voluntarily”; and these, on the contrary, he does not praise in the same way and does not even mention their names? What can I say to this? Perhaps they were unknown (to the Corinthians), and therefore he does not extend his praise to them, since their virtues (the Corinthians) had not yet experienced, but he speaks about them as much as was necessary to instill a good opinion about them and remove suspicion. However, let's see why he praises this very brother. So, what is praise for? Firstly, for preaching and for the fact that he not only preached, but even preached as he should and with due diligence. He did not say that he preaches and brings good news, but “he who is praised for his gospel.” And so that they would not think that he was flattering him, he brings as witnesses not one, not two, not three people, but all the churches, saying: “across all the churches.” Then he honors the court of those who ordained him, which is also important. That is why, after the words: “praised in all churches for the gospel,” he added: “not only” (2 Cor. 8:18). What does “not only that” mean? He is worthy of respect not only because everyone approves and praises him for his preaching, but also because he is “chosen... from the churches to accompany us” (“sanctified from the churches with us”). From this I guess that (the apostle) means Barnabas. Further, it signifies his great dignity, indicating why he was ordained: “to accompany us for this goodness that we serve” (“to walk with us, with this grace we serve”). Do you see how much praise is attributed to him? He became famous for preaching the Gospel, and had evidence of this from all churches. “Sanctified with us” - that is, for the same service as Paul, and was his companion everywhere - both in temptations and in troubles, as the word “companion” shows. But what do the words mean: “for this goodness which we serve” (“with this grace we serve”)? That he is chosen to proclaim the word and preach the gospel, or to minister in the collection of alms; or rather, as it seems to me, (the apostle) points to both together. Then he adds: “to the glory of the Lord Himself and in accordance with your zeal” (“to the glory of the Lord Himself and your zeal”) (2 Cor. 8:19). The meaning of these words is as follows: “We asked,” he says, “to be chosen along with us, and entrusted him with the position of steward of the sacred property and deacon, - this position was not unimportant: “choose,” it is said, “from among you seven men known” (“see... for men have testified for you seven”) (Acts 6:3), - and he was chosen by the churches with the consent of all the people.” Well, well. do the words mean: “to the glory of the Lord and your zeal”? That is, “so that God may be glorified, and you will become more diligent in giving, when those who accept these alms will be proven people, so that no one can have any, even false, suspicion of them.” 2. “That is why we sought out such men, and in order to remove such suspicion, we did not entrust everything to one, but sent Titus and another with him.” Then, explaining the same words: “to the glory of the Lord himself and to your zeal,” he adds: “being careful that we should not be reproached by anyone with such an abundance of offerings entrusted to our service” (“being careful that no one reproaches us for this abundance that we serve us”) (2 Cor. 8:20). What is the meaning of these words? Worthy of Pavlova’s virtue, and at the same time showing his great care and condescension. “So that,” he says, “so that no one begins to suspect us, and does not have even the slightest reason to reproach us, as if we were appropriating anything from the alms given to us, we sent these (husbands), and not just one, but two and three.” Do you see how it frees them from all suspicion? (It liberates) not only because they are preachers of the Gospel, chosen by the churches, but also because they are men of proven honesty, and for this very honesty were chosen, so that there is no room for suspicion. And he did not say - “so that you do not reproach,” but “not anyone else.” Although he did it for their sake, to which he hinted with the words: “the Lord himself to the glory and zeal of yours,” however, he does not want to offend them, and says differently: “being careful not to do so.” And even this is not content; but, wanting to reassure them even more, he says further: “with such an abundance of offerings entrusted to our service” (“in abundance “We serve with this”), - and thus softens what is hard for their ears with praise. And so that they do not become offended and begin to say: “So, you suspect us, and we are so unhappy that we do not deserve your trust,” he, warning them, says: “You have sent a lot of money, and the abundance,” i.e., “A large amount of alms can arouse suspicion in evil people if we do not take precautions.” “For we strive to do good, not only before the Lord, but also before men” (“Providentially good not only before God, but also before men”) (2 Cor. 8:21). What can compare with Paul? He did not say: “Let him be miserable and let him perish who suspects anything of the sort; Until my conscience denounces me, I don’t care about those who suspect.” On the contrary, the weaker they were, the more condescending he was towards them. You should not be indignant at the patient, but help him. Meanwhile, what sin are we so far from, how far is it from such suspicions? If anyone were even like a demon, he would not be able to suspect the blessed one (apostle) in this service. And yet, no matter how far he was from evil suspicions, he does everything and arranges everything in such a way as not to leave the slightest shadow for those who would even like to suspect him of evil. He avoids not only accusations, but also bad opinions, the slightest reproach and simple suspicion. “We sent our brother with them” (2 Cor. 8:22). Here he adds one more - and this with praise and approval, both his own and many other witnesses: “whose zeal has been tested many times,” he says, “in many ways, and who is now even more zealous because of the great confidence in you.” Having praised him for his own merits, he also praises him for his love for them - and what he said about Titus, that he “being very diligent, went to you voluntarily”, says the same about this: “who is now even more diligent,” that is, after (Paul) sowed in them the seeds of love for the Corinthians. Then, having shown their virtues, he also persuades the Corinthians in their favor, saying: “As for Titus, this is my companion and fellow worker with you” (2 Cor. 8:23). What does it mean: “As for Titus”? “If,” he says, “I need to say something about Titus, then I will say that he is “my comrade, and your colleague.” Either this means (Paul), or that “if you do something for Titus, you will not do it for an ordinary person, because he is “my comrade.” And, apparently, praising him with this, he praises them at the same time, showing in them such a disposition towards him that they consider it a sufficient reason to respect a person, as it is quickly known that he is Paul’s companion. Not content with this, however, (the apostle) also adds: “and a fellow worker with you” (“and an associate with you”). Not just an assistant, but in matters that concern you: in your success, improvement, in love and care for you. And this, more than anything else, could attract them to him. “And as for our brothers” (“Are our brethren”). “If,” he says, “you want to know something about others, then they also have the greatest rights to your favor, because they are also “our brothers and messengers of the churches,” that is, sent from the churches.” Then, most importantly, they are “the glory of Christ,” because everything that is done to them relates to Him. “So, whether you want to receive them as brothers, or as ambassadors of the churches, or as doing everything for the glory of Christ, in any case you have many incentives to show them your favor. If I can say about Titus that he is my companion and loves you, then about these (I will say) that they are brothers, ambassadors of the churches, the glory of Christ.” 3. Do you see how it is clear from here that these latter were not known (to the Corinthians)? Otherwise, he would have praised them for the same thing for which he praised Titus, that is, for his love for them. But since they were still unknown to them, he says: accept them as brothers, as ambassadors of the churches, as doing everything for the glory of Christ. Therefore he adds: “Before the churches, give them proof of your love and that we justly boast about you” (“show them a proof of your love and our praise of you, in the face of the churches”) (2 Cor. 8:24). “Now show,” he says, “how you love us, and that we do not boast about you in vain or in vain. And you will prove this if you show them your love.” Then he gives his word special power, saying: “in the person of the churches,” that is, for the glory and honor of the churches. “If,” he says, “you honor them, then honor the churches that sent them. Your honor does not only apply to them, but also to those who sent them, who chose them, and even before that, to the glory of God, because when we give honor to (God’s) servants, through them praise is given to (God) himself.” To all churches - this is also important, because the power of the council, or churches, is great. Look what great power the cathedral had. The prayer of the church freed Peter from his bonds and opened the mouth of Paul. Their sentence is important - it elevates those who approach them to spiritual degrees. That is why the one preparing to ordain also asks for their prayers, and they lend their voice and proclaim what is known to the sanctified, but not everything can be revealed to the unsanctified. But there are cases in which the priest does not differ from the subordinate, for example, when the terrible Mysteries must be received. We are all equally worthy of them; not like in the Old Testament, where the priest ate something different, and the people partook differently, and where the people were not allowed to partake of what the priest partook of. Not so now; but one body and one cup are offered to all. And in prayers, as everyone can see, the people help a lot. So, for example, for the possessed and for the repentant, common prayers are performed by the priest and the people, and everyone reads one prayer - a prayer filled with mercy. In the same way, when we expel from the sacred enclosure those unworthy to participate in the holy meal, another prayer is needed - and we all throw ourselves to the ground together, and we all rise up together. When the time comes again for teaching and mutual acceptance of the world, we still kiss each other. During the very performance of the terrible Mysteries, the priest prays for the people, and the people pray for the priest, because the words: “with your spirit” mean nothing more than exactly this. And prayers of thanksgiving are also common, because it is not just the priest who brings thanksgiving, but the whole people. Having first received an answer from the people, and then agreement that what was being done is worthy and righteous, the priest begins thanksgiving. And what is surprising if the people cry out along with the priest when he lifts up these sacred songs together with the cherubim themselves and the powers on high? Nevertheless, I have said this so that each of those under his command may be sober, so that we may know that we are all one body, and differ from one another as much as member from member; and so that we do not entrust everything to the priests alone, but also take care of the whole church, as if it were a body common to all of us. This will also serve to strengthen us and motivate us to greater success (in virtue). Listen to how sometimes the apostles also involved their subordinates in their decisions. Thus, when they appointed seven deacons, they announced this to the people first. When Peter chose Matthew, he suggested this to everyone who was then with him - both husbands and wives. And this is because here (in the church) there is neither the arrogance of superiors nor the servility of subordinates, but there is spiritual power, which finds its greatest gain in accepting more work and care for you, and not in seeking greater honors. Living in a church should be like living in one house; as components of one body, they must all be disposed towards each other, since there is one baptism, one meal, one source, one creation, and one Father. So, why are we divided when there are so many connections connecting us? Why are we breaking apart? So again we are forced to mourn what I have cried about many times. Our present state is worthy of tears. We have become so far apart from each other, when we should have represented the union of one body. Then the smaller one could benefit the larger one. In fact, if Moses learned something useful from his father-in-law that he himself did not know, then even more so it would have been so in the church. And what was the reason why the spiritual man did not know what the infidel knew? So that everyone who was then would understand that (Moses) is a man and has a need for God’s assistance, although he divided the sea, although he cut a stone, and that these actions were performed not by human, but by God’s power. And now, if one does not speak usefully, let the other stand up and speak. Even if he were smaller, if he offers something useful, prefer his opinion; even if it was the last one, don’t leave it unattended. None of them is as distant from their neighbor as his father-in-law was from Moses, and yet Moses not only deigned to listen, but also accepted his advice, followed it, wrote it down in books, and was not ashamed to even pass it on to history, to the overthrow of the pride of many. Thus, as if he had inscribed all this on a pillar, he left it to posterity, since he knew that this story would be useful for many. Let us not despise those who give us useful advice, even if they were from subordinates, even from low people. Let us not necessarily consider what we ourselves offer worthy of preference, but whatever turns out to be useful, let it be approved by everyone. Many people with poor vision recognize things better than those with acute vision, because they examine them carefully and attentively. Don’t say: “Why do you call me to council if you don’t listen to what I say?” Such remarks are not appropriate for an adviser, but for a power-hungry person. The advisor has the power only to offer his opinion. If other advice is given, more useful, and he begins to demand that they do it as he wanted, then he is no longer an adviser, but, as I said, a power-lover. Let's not do that; but, having cleansed our souls of all pride and vanity, let us seek not only for our opinions to be respected, but for us to always prefer useful advice, even if it was not given by us. Although we will not find something useful ourselves, we will nevertheless receive a lot of benefits if we accept what others have thought up - and we will receive a great reward from God, and we will be awarded all the more glory, because just as the one who said something useful is called wise, so we, who accepted his words, will earn praise for prudence and good-thinking. This is how houses and cities are created; thus being built, the Church will receive greater growth; so we too, having arranged our present life in the best possible way, will be worthy of future blessings, which may we all receive through grace and love for mankind (our Lord Jesus Christ, with whom be glory, power and honor to the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen). You might be interested in: