Беседа 25

2 Corinthians 11:21. And if anyone dares to boast about anything, then (I will say foolishly) I dare too. Doing something just for show means doing it like a devil. - Harm from envy. 1. Look how he again evades, uses apologies and reservations, although he has already said a lot of similar things before. For example: “Oh, if only you were somewhat lenient towards my folly!” ("Oh yes, they did not tolerate my madness much"); and again: “not almost anyone makes me unreasonable; and if not so, then accept me, although as foolish... What I say, I will say not in the Lord, but as if in foolishness with such courage to praise. Just as many boast according to the flesh, so will I boast” (“Yes, no one thinks that I am foolish. Either way, accept that I am foolish... And I say, not according to the Lord, but as if in foolishness... For many boast according to the flesh, and I will boast”) (2 Cor. 11:1, 16-18). And here again: “And if anyone dares to boast about anything, then (I will say foolishly) I also dare” (“if anyone dares about him, I foolishly say, I dare.”) He calls it impudence and madness to say anything important about oneself, even when the need is urgent, teaching us to avoid boasting with all our might. If even after we have created everything, we must call ourselves indecent (Luke 17:10), then without any motive, can one who exalts himself and boasts be worthy of any apology? For this, the Pharisee was condemned, and in the pier itself he was wrecked, hitting the rock (self-praise). For this reason, Paul, seeing thousands of needs, dissuades himself from praising himself and constantly repeats that this is a crazy thing; and only then finally did he dare when he presented extreme necessity as his justification. Then he says: “Are they Jews? and I. Israelis? and I" (“Are they Jews? And are they Israelites? And are they”) (2 Cor. 11:22). Not all Jews were Israelites, since the Ammonites and Moabites also descended from Jews. Therefore, in confirmation of the nobility of origin, he added: “Abraham’s seed? And I. Servants of Christ? (in madness I say): I am greater" (“Are the seed of Abraham? And I. Are they servants of Christ? I say not in wisdom, but rather I”) (2 Cor. 11:22-23). The previous apology was not enough for him, but here he apologizes again: “(In madness I say): I am greater” (“I do not say in wisdom, more than I”), i.e.: “I am better than them and more excellent.” And although he had clear evidence of his superiority, still, even under such conditions, he calls this matter madness. However, if they were false apostles, then he should not have compared his advantage, but denied that they were ministers. He has already refuted this, saying: “false apostles, deceitful workers, take on the appearance of apostles of Christ” (“lying apostles, deceitful workers, transforming themselves into apostles of Christ”). Now he does the same thing, but does it wrong because he intends to go into research; on the contrary, first by means of comparison, having extracted a refutation from the essence of the matter itself, it shows the truth, which from this receives greater firmness. Or else, he presents in advance the opinion of them (the opponents), and not his own judgment, saying: “Servants of Christ” (“servants of Christ are the essence”); and in the words “I am greater” (“more than I”) he makes a comparison, and proves that he preserves the character of the apostleship, although he does not announce it, but shows it only by the very deeds. And keeping silent about miracles, he begins with temptations, and says: “I was much more in labor, immeasurably in wounds” (“in labor multiplied, in wounds more painful”). The latter, that is, to endure beatings and scourging, is higher than the first. "More in the dungeons" ("In the dungeons of excess"). Here again the intensification of speech. “Many times at death” (“There are many in deaths”). “Every day,” he says, “I die” (“I die all the days”) (1 Cor. 15:31). Here he means death in reality, because he was often exposed to dangers that threatened death. “From the Jews five times I was given forty stripes minus one” (“From the Jews five times forty were received as one”) (2 Cor. 11:24). Why “without one” (“unless one”)? (The Jews) had an ancient law according to which anyone who received more than forty blows was considered dishonorable among them (Deut. 25:3). Therefore, so that the beating, in the heat of passion and enthusiasm, would not inflict an extra number (of blows) and thereby dishonor the punished, they decided to give (forty) blows without one, so that the beating would not exceed forty, even if he struck an extra time, but, always remaining within the legal number, could not dishonor the punished. “Three times they beat me with sticks, once they beat me with stones, three times I was shipwrecked” (“Three times I was beaten with clubs, I was beaten with a single stone, three times the ship was overthrown with me”) (2 Cor. 11:25). How does the latter relate to the Gospel? So that he undertook long journeys, and, moreover, across the seas. “I spent night and day in the depths of the sea” (“I created night and day in the depths”). Some explain this in the sense that he spent the whole day in the middle of the sea, and others that (after the ship was broken) he swam for a day in the depths of the sea; the latter is more consistent with the truth, but the former does not deserve surprise, and (the apostle) would not put this above shipwreck. “In dangers on the rivers” (“Troubles in the rivers”), because he was forced to swim across rivers. “In dangers from robbers..., in dangers in the city, in dangers in the desert” (“Troubles from robbers..., troubles in the city, troubles in the desert”). “Feats lay ahead of me everywhere, in various places, countries, cities, deserts.” “In dangers from the pagans..., in dangers among false brethren” (“trouble from the tongue..., trouble in false brethren”) (2 Cor. 11:26). Notice a new kind of warfare. Not only enemies attacked, but those who had the guise of brotherhood; and in this case a lot of effort was required, a lot of prudence. “In labor and in exhaustion” (“In labor and struggle”). Works gave way to troubles, troubles to works, continuously following one another and not giving him the slightest peace. “Many times I was on journeys... in hunger and thirst... and in nakedness" ("In traveling multitudes..., in hunger and thirst... and nakedness") (2 Cor. 11:26-27), "except for outside adventures" ("except for external ones") (2 Cor. 11:28). 2. Compared to what is listed, it is even more omitted. But even those listed cannot be described in detail, because the apostle did not mean each temptation separately, but remembered only those whose number was small, and could be retained in memory, saying: “three times”, “once” (“three times”, “three times”, “one”); He didn’t even say this about other temptations, because he endured them many times. And he does not say what the fruits of his exploits were, that he converted so and so many; but he describes what he only endured for preaching, on the one hand - observing modesty, on the other - wanting to show that even if nothing came of it, it does not remain without benefit for the worker, since the work worthy of a reward is completed in this case. “I have a crowd of people every day” (“Attack every day”). Riots, riots, exclusion from the people and attacks on entire cities. In this regard, the Jews most of all revealed their enmity towards him, because he put them to shame more than anyone else, and served as the greatest denunciation of their madness due to his sudden conversion (to Christ). The Great War was raised against him from his own, from strangers, from hypocrites; Everywhere for him there were waves and rapids - in inhabited and uninhabited places, on land and sea, outside and inside. He did not even have enough necessary food and needed the simplest clothing; the ascetic of the entire universe labored naked and fought hungry. He was so far from collecting treasures! And not only did he not grieve, but he also gave thanks to the Hero of God for that. “Care for all churches” (“Care for all churches”) (2 Cor. 11:28). This is the most important thing - that is, that his soul was tormented and his heart was torn. In fact, even if there were no external (sorrows), then there was enough internal warfare, constantly changing waves, clouds of worries, and struggle of thoughts. If someone who takes care of one house, having servants, bailiffs and stewards, often does not know peace from worries, although no one disturbs him, then imagine what (Paul) had to endure, who had care not for one house, but for cities, for peoples, for tribes, for the whole universe, and in matters so important, with so many (enemies) trying to harm him, he worked alone, and was so sensitive, so cared, as even a father does not care about his children. And so that you would not say: “although he cared, he cared lightly,” he showed how great his care was, saying: “Who is exhausted, with whom would I not be exhausted?” ("whoever faints, yet I do not faint"). He did not say: “I do not take part in the grief,” but (he says): “I worry and mourn as much as if I myself were in the same illness, suffering from the same disease.” “Who is tempted, for whom would I not be enflamed?” ("If anyone is tempted, I will not be liquefied") (2 Cor. 11:29). Look again at the extent to which his grief is great, as the word “inflamed” (“liquefied”) shows. “I ignite, I burn,” he says; and this sorrow is truly greater than all others. Other sorrows, although difficult, soon passed and brought unfading pleasure; and this sorrow—to endure so much suffering for every weak person, no matter who he was—oppressed, oppressed, and wounded his heart. It was not for the higher ones that he suffered, leaving the lower ones in negligence; on the contrary, he considered the obscene among the necessary. That’s why he said: “Whoever faints,” showing that he understands everyone, no matter who he is; as if enclosing the whole universal church in himself alone, he cared for each member of it. “If I must boast, then I will boast in my weakness” (“If it is fitting to boast, I will boast in my weakness”) (2 Cor. 11:30). Do you see that he never boasts of miracles, but always of persecutions and temptations? “This is precisely,” he says, “and is a sign of weakness.” At the same time, it also shows how varied the abuse lay ahead of him. Indeed, Jews took up arms against him, pagans rebelled, false brothers argued with him, weak and tempted brothers insulted him. He received embarrassment and anxiety from everywhere - both from his own people and from strangers. This is the distinctive property of the apostleship. Through this the gospel is established. “The God and Father of our Lord Jesus Christ... knows that I am not lying. In Damascus, the regional governor of King Aretas guarded the city of Damascus in order to seize me" ("The God and Father of our Lord Jesus knows... that I am not lying. The pagan prince (εθνάρχης) of the king of Ares guards the city of Damascus, although he will punish me" (2 Cor. 11:31-32). Why does he confirm and certify his words here, whereas he has never done this anywhere before? Because, perhaps, it has been around for a long time and is little known; what was indicated before, such as the care of churches and everything else, was known to them. So, look what the battle was like if (the ethnarch) guarded the city for his sake. When I talk about warfare, I mean Pavlov’s jealousy. If he had not breathed such a fire of jealousy, he would not have ignited such fury in the ethnarch. This is the property of the apostolic soul - to endure so much and never waver, but to endure everything that happens courageously, however, not to rush recklessly into danger and not to run towards them. Look, in fact, at what means he agreed to in order to avoid a siege: “I was lowered from the window in a basket” (“I was hanging from the window in the koshnitsa”). Although he wanted to move from this life, he also sought human salvation, which is why he repeatedly invented similar means to save himself for preaching, and did not refuse to use human measures when circumstances required it. So he was careful and vigilant. Where disasters were inevitable, he resorted to grace alone; and where the temptation did not exceed (human strength), there he invented a lot of things on his own. But here again he attributed everything to God. And like a spark of unquenchable fire that fell into the sea, although it is absorbed by many waves, but then again rises to the surface just as bright, so blessed Paul, as if plunging into an abyss, overwhelmed by disasters, was freed and appeared most brilliant, remaining victorious in his misfortunes. 3. Here is a glorious victory, here is a victorious sign of the Church. This is how the devil is brought down by our suffering. When we suffer, he becomes a captive and suffers evil; while he wants to do it to us. So it was with Paul. The more the devil brought misfortunes upon him, the more he was defeated. He prepared for him temptations not of just one kind, but varied and varied. He plunged him now into labor, now into sorrow, now into fear, now into pain, now into worry, now into shame, then into everything suddenly. But (Paul) remained victorious in everything. Like a warrior who alone fights against the whole universe, is surrounded by the ranks of the enemy, and does not tolerate any evil, and Paul, alone appearing among the barbarians, among the Hellenes, everywhere - on land and at sea - remained undefeated. And just as a spark falling into straw or hay transforms everything that burns into one nature, so he, no matter who he appeared to, led everyone to the truth, passing everywhere like a stream that destroys barriers. Like some fighter who fights alone, and pursues, and defeats, or like a warrior who besieges walls and fights on land and sea, so (Paul) entered into every kind of battle, breathed fire, was unapproachable for everyone, embraced the whole universe with one body, scattered everyone with one tongue. Not with such force did many trumpets shake the stone walls of the city of Jericho and destroy them, with which Pavlov’s voice overthrew the strongholds of the devil with its sound and attracted opponents to him. And, having gathered many captives, he himself armed them, formed his army from them, and with his help won a marvelous victory. David brought down Goliath with just one stone; but if you consider the exploits of Pavlov, then the feat of David will seem childish, and you will see the same difference (between David and Paul) as between a shepherd and a military leader. Paul did not overthrow Goliath by throwing a stone, but with one word he struck down the entire system of the devil. And like a lion roaring and emitting fire from his mouth, he was unbearable for everyone. He constantly appeared everywhere, came to some, hurried to others, appeared at those, was transported to these, flew faster than the wind. And ruling the universe, like one house, or one ship, he either rescued the drowning, then strengthened the exhausted, then gave orders to the shipbuilders, then sat at the stern, inspected the rudder, pulled the ropes, controlled the oar, removed the sails, looked at the sky, he himself was everything - the shipmaster, the helmsman, the sail, and the ship - he endured everything so that only others could be freed from evil. And mind you, he suffered a shipwreck to stop the shipwreck of the universe; he spent a night and a day in the depths of the sea to bring (people) out of the depths of error; was at work to give rest to the working people; endured ulcers in order to heal those wounded by the devil; sat in prisons, so that those sitting in chains and in darkness might be brought to light; He was close to death many times in order to save others from a cruel death. Five times he received forty blows minus one, in order to deliver those who scourged him from the scourges of the devil; he was beaten with sticks in order to bring others under the rod and club of Christ; he was stoned to free him from the senseless stones; was in the desert to bring out of the desert; was on travels to stop the erring and open the path leading to heaven; exposed to dangers in cities to indicate the city on high; endured hunger and thirst in order to relieve the most severe hunger; He was naked, so that he might clothe those who walk indecently in the robe of Christ; suffered an attack from the people in order to ward off a demonic attack; ignited to quench the fiery arrows of the devil; was lowered in a basket through the window along the wall to raise the prostrate to the ground. Shall we continue to speak when we do not even know everything that Paul endured? Should we mention property, a wife, a city, or freedom, when we see that he despised life itself a thousand times over? A martyr dies once, but this blessed one has endured so many troubles with one body and one soul that they can even make an adamantite soul tremble. And that all the saints suffered each in so many bodies, he suffered all this in one (body). Having entered the universe, as if into some field, and having stripped himself of everything, he stood courageously. He knew that demons were fighting him. Therefore, suddenly, at the very beginning, he showed himself to be glorious; and from the very beginning to the last end remained the same; or, better to say, he even intensified the pursuit of the enemy when he was approaching the crown of victory. It is also surprising that, despite the fact that he suffered so much and did so much, he knew how to maintain deep humility. Even when need forced him to talk about his merits, he touched them lightly; and although he could have written thousands of books if he had wanted to expand on every subject, list the churches he cared about, talk about prisons and his exploits in them, the details of each exploit, in particular, the attacks on him, however, he did not want to. So, knowing this, let us also learn to humble ourselves and never boast about either wealth or other worldly blessings; on the contrary, we will boast only about insults for Christ’s sake, and even then only when need demands. If nothing forces us to do this, we will not remember them either, so as not to become proud, but we will remember only our sins. In this way, we will easily free ourselves from them, and we will propitiate God, and we will achieve eternal life, which may we all be worthy of through the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: