Беседа 4

2 Corinthians 1:23. I call God to be a witness for my soul, that, sparing you, I have not yet come to Corinth. Wisdom of Paul. – His love for his students. - A sign of good students. - Ways to cleanse sins. 1. What are you saying, blessed Paul? Sparing them, did you not come to Corinth? It seems to us that by saying this you are contradicting yourself. You said above that you did not come because you do nothing according to the flesh, you have no power over yourself, but you go where the Holy Spirit tells you. Moreover, you also pointed to your sorrows as obstacles to this. And now you speak as if not coming depended on you, and not on the power of the Spirit. “In sparing you,” you say, “he has not yet come to Corinth.” What should one say to this? Or is it that this very thing happened by the will of the Spirit, which, when (the apostle) wanted to go, inspired him to postpone this journey, presenting the need to spare them; or he speaks of another journey, and by this lets them know that he wanted to go to them even before he wrote the first letter, but refrained from it out of love to them, so as not to find them uncorrected. However, it is also likely that (the apostle) for the same reason later decided to stay in place when he wrote the second epistle, although the Spirit no longer restrained him from going. And such an assumption is much more likely, i.e. That is, that at first the Spirit held him back, and then he himself remained, deciding that it would be better this way. And look how (the apostle) again mentions himself - which I will not cease to notice - drawing protection for himself from the very criticisms that could be made to him. The Corinthians might have become suspicious and told him: “You hated us, that’s why you didn’t want to come to us.” (Preventing such suspicion, the apostle) presents the opposite reason why he did not come, namely, that he loved them. What does it mean: “sparing you”? “I have heard,” he says, “that some of you have committed fornication; That’s why I didn’t want to come to you, so as not to sadden you. If I were with you, I would be forced to sort out and investigate this matter myself and punish many. So, I considered it better not to be with you, in order to give you time to repent, rather than coming to you to punish you, and to suffer even greater sorrow from you.” He clearly expressed this thought at the end of the letter when he said: “so that again, when I come, my God will not humiliate me among you, and so that I will not mourn for many who have sinned before and have not repented of the uncleanness, fornication and lewdness that they have done” (“I’m afraid, what kind of food... has come, my God will humble me with you, and I will mourn for many who have sinned before and have not repented of uncleanness and straying... as I have done” (2 Cor. 12:20–21). He means the same thing here, and although he says this as if to justify himself, at the same time he strongly denounces and frightens them. (By justifying himself to them) he lets them understand that they are still subject to punishment, and may suffer something if they do not hasten to correct themselves. And he expresses this again at the end of the letter, saying: “When I come again, I will not have mercy” (“even if I come again, I will not have mercy”) (2 Cor. 13:2). The only difference is that at the end of the message he speaks about this directly, but here - as at the beginning of the message - not so openly and with some condescension, and even moreover, he further softens and corrects this image of expression. In fact, since (the apostle) said how it is fitting to speak only to one who has great authority - and only one who has power and to punish them can spare others - then, in order to soften and somewhat cover up what could seem harsh, he further says: “not because we take power over your faith” (“not as if we possess your faith”) (2 Cor. 1:24), - i.e.: “when I said that I didn’t come to spare you, I didn’t say that because I wanted to rule over you.” He didn’t even say “over you,” but “over faith,” which is much more favorable and more consistent with the truth. After all, who has the power to force someone who doesn’t want to believe to believe? “But we are partners in your joy” (“But we are partners in your joy”). “Since your joy,” he says, “is at the same time ours, I did not come to you, so as not to plunge you into despondency, and thereby increase my sadness; and stayed to give you a chance to rejoice at your correction only from (my absentee) threat. We do everything for your joy and care only about it, because we ourselves have fellowship in it.” “For by faith you stand” (“By faith you stand”). Look how carefully he speaks again. He is afraid to reproach them again, because he has already denounced them strongly enough in the first message, and after that they have already shown some change (in life). If after this change they heard the same reproaches as before, it could destroy them. That is why the present message is written with greater ease than the first. “I determined in myself not to come to you again with grief” (“I judged within myself, so that sorrow should not come to you again”) (2 Cor. 2:1). The word “again” (“paki”) shows that (the apostle) was already upset (by the Corinthians), and, apparently, defending himself before them, he imperceptibly reproaches them themselves. Imagine how great the grief (of the apostle) must have been if they had already upset him once and were ready to upset him again. But he does not tell them directly: “You have upset me,” but makes it clear to them in other words, namely by saying: “I did not come to you so as not to upset you.” This is equivalent to what I said, but it was more acceptable and bearable. “For if I grieve you, who will make me glad but the one who grieves me?” ("If I bring sorrow to you, then who is it that makes me glad, then accept sorrow from me?") (2 Cor. 2:2). What is the sequence here? Very large. In fact, look. “I did not want,” he says, “to come to you, so as not to upset you with new reproaches, indignation and disgust.” Further, since this was very harsh and convicted (the Corinthians) that they were grieving Paul with their way of life, he, wanting to soften what was said, says: “For if I grieve you, who will make me happy if not the one who grieves me?” The meaning of his words is this: “If I happened to experience grief, when I was forced to reproach you and see your sorrow for that, then this very thing brought me joy. This was precisely a sign of your greatest love for me, when I meant so much to you that even my indignation could offend you.” 2. And note the wisdom (of the apostle). The disciples are usually annoyed and grieved when they are reproached, but he presents these reproaches as some kind of grace for them. “No one,” he says, “makes me so happy as the one who is hurt by my words and grieves when he sees me upset.” True, one should say this: “If I make you sad, then who can make you happy?” But he does not say this, but, wanting to correct them, says the opposite: “Although I make you grieve, you, being hurt by grief from my words, give me great joy.” “This is what I wrote to you” (“And this is what I wrote to you”) (2 Cor. 2:3). What is it? “The fact that I did not come was precisely to spare you.” When did (the apostle) write about this? Was it in the first letter, when he said: “I don’t want to see you now in passing” (“I don’t want to see you now in passing”) (1 Cor. 16:7)? No, but I think that in the same letter, when he said: “lest again, when I come, my God humiliate me among you” (“lest my God come again and humble me among you”). So, “this very thing,” he says, “and I wrote to you”, at the end of the letter, “so that again, when I come, my God will not humiliate me from you and I will not mourn for many who have sinned before” (“lest my God come again and humble me, and I will mourn many who have sinned before”) (2 Cor. 12:21). Why did you write? “So that, when I come, I will not to have sorrows from those about whom I should have rejoiced: for I am confident in all of you that my joy is joy for you all too” (“Let sorrow not come... I will receive it, as it is fitting for us to rejoice, for all of you have hope, for my joy is for you all”) (2 Cor. 2:3) Since (the apostle) said: “I rejoice when you mourn,” and these words could still seem too much. heavy and cruel, he again expressed the same thing in a different way, and with subsequent words he made what was said more bearable. “I wrote to you first, so that, to my sorrow, I would not find you uncorrected. And when I said: “so that I will not have grief” (“let me not accept sorrow”), I said so, meaning not my own, but your benefit. I am sure that you rejoice if you see me rejoicing, and you yourself will be filled with sadness when you see me sad.” Look now what a close connection everything that has been said has. Now his words will be clear to us. “For this reason,” he says, “I did not come, so as not to sadden you if I find you not yet corrected. I did this not with my own benefit in mind, but yours. I receive considerable pleasure from your grief when I see that you care about me so much that you yourself grieve and are sad when you see me grieving: “Who will make me happy if not the one who is saddened by me?” (“Who is it that makes me happy, then accept sorrow from me?”). However, despite this disposition of my spirit, I, since I am looking for your benefit, “I wrote this very thing to you ... so as not to have grief” (“I wrote this to you, so that I will not accept sorrow”), and in this case, again, seeking not my own, but your benefit. I know that you yourself will grieve when you see me grieving; just as, on the contrary, you will rejoice when you see me rejoicing." Look at the prudence here. First he said: “I did not come so as not to upset you, although,” he says, “I rejoice.” Then, so that they would not think that he rejoices only at their grief, he says: “Therefore I rejoice that I still have a place in your hearts. Otherwise, I would have suffered greater grief - both because I would have been forced to upset you with reproaches, who love me so much, and because I myself would have grieved, thereby increasing your grief even more.” Look now, how he said these words with praise: “about whom I should have rejoiced” (“about them it was fitting for us to rejoice”). They testify to his sincerity and great love for them. This is what some father could say to his children, for whom he did a lot of good and worked a lot. “So,” he says, “if I only write and do not go to you myself, then I am not going because I am arranging something better for you, but not out of hatred for you, not because he turns away from you, but because I love you very much.” Further, so that, in view of the words that whoever grieves, he makes him happy, they would not say to him: “So you only care about making yourself happy and showing everyone what great power you have among us?” you have known the love that I have in abundance for you” (“out of much sorrow and heaviness of heart I have written to you with many tears, not that you should be offended, but that you may know the love that I have in abundance for you”) (2 Cor. 2:4). What could be more loving than this soul? With these words (the apostle) shows that he grieved for those who sinned not only no less, on the contrary, even much more than those who sinned themselves grieved. He doesn’t just say “out of sorrow,” but “out of great sorrow”; not only with tears, but with “many tears” and “from a constricted heart” (“from a tightness of heart”), i.e.: “I was oppressed and overwhelmed by sadness, and, being unable to bear this cloud of sadness, I decided to write to you - not, however, to upset you, but so that you would know the love,” he says, “which I have in abundance for you.” It should be said this way: “Not to offend you, but to correct you,” because for this (the apostle) he wrote; but he does not say so, but, wanting to make the speech more pleasant and bind them more tightly to himself, instead of reminding them of correction, he assures them of his love, by which he does everything. And he doesn’t just say: “I have love for you,” but: “the love that I have in abundance for you” (“even the imam has abundantly for you”). He also wants to attract them to himself, showing that he loves them more than anyone else and is disposed towards them as chosen disciples. That is why he said before: “If to others I am not an Apostle, then to you I am an Apostle” (“Even if I am not an Apostle to others, yet I am to you”) (1 Cor. 9:2); and in another place: “Although you have thousands of teachers in Christ, but not many fathers” (“Even though you have many teachers..., but not many fathers”) ( 1 Cor. 4:15); or again: “by the grace of God, we lived in the world, especially among you” (“by the grace of God we are abundant in the world”) (2 Cor. 1:12); and below (at the end of this message) he writes: “having loved you exceedingly, I am loved less by you” (“and by loving you too much, I am loved less”) ( 2 Cor.12:15); finally, here he says: “the love that I have abundantly for you” (“I am also abundantly for you”). 3. Thus, although the words (of the apostle) were full of anger, this anger came from great love and sorrow. “And writing the letter,” he says, “I suffered and grieved not only because you sinned, but also because I was put in the need to grieve you, and all this out of love, like a father who, being forced to cut off or cauterize the rotten members of his beloved son, suffers doubly - both because the son is sick and from the need to cut off himself. Thus, what you consider a sign of ill will toward you serves as a sign of the greatest love for you. If love prompted me to grieve you, then all the more to rejoice is your sorrow.” So, having defended himself (he often defends himself in this way, and is not ashamed of it, because if God does this, saying, for example: “My people! What have I done to you?” (“My people, what have I done to you”) (Mic. 6:3) - then all the more could Paul have done this) - so, having defended himself, (the apostle) now moves on to defending the one who has fallen into fornication. Since (the apostle) himself had previously expressed anger at him, and now demands to forgive him, so that they do not interpret his command for the worse as contradicting the first and do not persist - look at how he prepared them for this both with the above and the following. What exactly does he say next? “If anyone has grieved, he has not grieved me” (“If anyone has insulted, do not insult me”) (2 Cor. 2:5). First, praising them for the fact that they have the same joys and the same sorrows with him, and, having said in advance: “My joy is the joy of everyone” (“all my joy is the joy of you all”) (2 Cor. 2:3), (the apostle) then begins to talk about the incestuous man. “If,” he says, “my joy is also your joy, then you should rejoice with me now, just as you grieved with me then. Just as then with your sorrow you brought me pleasure and joy, so now you will make the same with your joy, if only you take part in my joy.” (The Apostle) did not say: “My sorrow is sorrow for you all,” but he expressed the same thing in other places in other words, but here he mentioned only what was necessary, namely joy, saying that “my joy is joy for you all.” Following this, he recalls what he had said before, saying: “If anyone has grieved, he has not grieved me, but in part, not to say much, and in all of you” (“If anyone has insulted, do not insult me ​​less, but in part, lest I aggravate you all”) (2 Cor. 2:5). “I know,” he says, “that you and I were upset and indignant at the one who fell into fornication, and that this incident partly upset all of you. However, I said “partly” not because your grief was less than mine, but so as not to aggravate the one who fell into fornication. So, he upset not only me, but also you equally, and I only said “partly” out of condescension towards him. Do you see how quickly (the apostle) softened their anger, saying that they too were fellow-partners in his sorrow? “For such a one is sufficient this punishment from many” (“This prohibition from many would be sufficient for him”) (2 Cor. 2:6). He does not say: “to one who has fallen into fornication,” but again, as in the first epistle: “to such one,” although for a different reason; Then he said this out of disgust from the sin he had committed, but here out of condescension towards the sinner. Here he does not mention the sin committed at all, because the time was already to defend the guilty one. “So it is better for you to forgive him and comfort him, so that he is not consumed by excessive sadness” (“Let you also give and comfort the opposite, lest he be consumed by much sorrow”) (2 Cor. 2:7). (The Apostle) commands here not only to allow the due punishment, but also raises the guilty person to his previous state, because if someone, having punished the guilty person, simply lets him go, without any consolation, then he is not doing him any good. But look again how (the apostle) restrains the guilty person, so that, having received forgiveness, he does not become worse. He shows him that although he confessed his sin and repented of it, he receives forgiveness not so much for repentance as for mercy and condescension, which is why he says: “So it’s better for you to forgive him and comfort him” (“may you grant and comfort”). This is also evident from the following words. “Not because,” he says, “I allow you to forgive the guilty person, because he is worthy of it, or because he has shown sufficient repentance; but because he is weak,” - which is why he added: “so that he would not be consumed by excessive sadness” (“lest such a one be consumed by much sorrow”). By saying this, (the apostle) testifies to the great repentance of the guilty person, and does not allow him to reach despair. What does it mean: “so that he is not consumed” (“will be sacrificed”)? Either that he will do the same as Judas, or that, remaining alive, it will become even worse. “Although,” he says, “he is not such that he can no longer endure the sorrows of continued punishment, but, having lost patience and hope, he can easily encroach on his life, or, in the end, indulge in greater wickedness. Therefore, we need to be careful so that the wound does not become more serious and so that by immoderation (in punishment) we do not destroy what we have already done good.” By saying this, (the apostle), as I noted before, he wanted to both curb and admonish (the guilty person), so that, having received forgiveness, he would not become even more negligent. “I accepted him,” he says, “(to my former location) not because he was completely cleansed of filth, but fearing that he would do something worse.” From here we learn that the measure of repentance must be assigned not only according to the nature of the sins, but also in accordance with the disposition and condition of the sinners themselves. So the apostle did so then, since he too was frightened by the sinner’s weakness. That’s why he said: “so that he is not consumed” (“let him not be devoured”) - as if by some beast, or by waves, or by a storm. “Therefore I ask you” (“The same I pray you”) (2 Cor. 2:8). He no longer commands, but asks, not as a teacher, but as an equal, and, leaving them to sit on the judge’s seat, he himself took the place of the defender. Since he had already achieved what he wanted, he did not know the extent of his humility with joy. What are you asking for, tell me? “Show him love” (“Approve love for him”) - i.e.: “With strong love, and not just and as it happens, accept him.” By saying this, (the apostle) again assimilates to them the greatest virtue. Those very ones who previously loved the sinner so much and defended him so much that they were even proud of it, turned away from him to such an extent that it cost Paul great difficulty to force them to accept him with strong love. This is a commendable quality in students, this is perfection in a teacher - when the students are so obedient, and the teacher forms such (obedient students). If this were the case even now, then those who sin would not be so insensitive to their sins. And no one should be loved unreasonably or disgusted without reason. “For this is why I wrote, to find out by experience whether you are obedient in everything” (“For this I also wrote to you, that I may understand your skill, if you are obedient in everything by nature”) (2 Cor. 2:9), i.e., not only in cutting off the sinner, but also in joining him. Do you see how here again (the apostle) puts them in the need to decide on this feat? Just as when (the guilty one) sinned, (the apostle) presented to them what danger threatened them if they did not cut him off, saying that “a little leaven leavens the whole lump” (“a little leaven leavens the whole mixture”) (1 Cor. 5:6), and much more, so here again he presented to them all the danger of disobedience. “Just as before,” he seemed to say, “I had to take care not only of him, but also of you, so now I do not care so much about him as about you, so that no one would consider you stubborn, inhumane people, and not obedient in everything.” That’s why he says: “For this is why I wrote, to find out by experience whether you are obedient in everything.” That (removing the guilty person from society) could seem to be a matter of hatred and cruelty, but this (accepting him into love) will especially prove the sincerity of obedience, and at the same time the readiness for acts of philanthropy. This is the sign of good students, that they obey their teacher not only in the first (his demand), but also when he commands the opposite (to this demand). That is why (the apostle) said: “in everything,” wanting to show that the Corinthians, in case of disobedience, would shame not so much him as themselves, earning the glory of the disobedient. He does this in order to induce them to obey, which is why he says: “That’s why I wrote to you” (“for this reason I wrote to you”). Although he did not write for this purpose, since his main goal was the salvation of the sinner, he nevertheless says “in order”, all the more to place them in favor of the guilty one. However, by this he does not harm himself in achieving his main goal, and he does something pleasant for the Corinthians. With the words “in everything,” he reminds them of their first obedience and puts it on display here with the intention of praising them. “And whomever you forgive in any way, I also forgive him” (“And if you give him anything, I also forgive him”) (2 Cor. 2:10). You see how he again humiliates himself in front of them, putting them in first place and himself in second; and all this in order to soften hardened souls and bend rude hearts. Then, in order not to give any reason to think that the whole matter is left to their power, and so that they do not persist in forgiving (the guilty), he again encourages them to do this, saying that he himself granted him forgiveness. “For I also, if I forgave anyone for anything, I forgave for you.” (“For I also, if I have done anything freely, for your sake.”) “And this very thing,” he says, “I did for you.” And the first time, when he commanded to cut off the culprit, he did not give them the power to forgive him, saying: “I have already decided... to deliver such a thing... to Satan” (“I have already judged... to deliver such a one to Satan”), and then he allowed them to participate in this sentence when he said: “in your assembly... to betray” (“to those who have gathered together... to deliver such a one”) (1 Cor. 5:3-5). He did this with two important things in mind: to pronounce the sentence, and not without the consent of the Corinthians, so as not to upset them. And thus, neither one himself pronounced the sentence, so that the Corinthians would not think of him as a proud man and despises them, nor did he assign all power to them, so that they, having become sovereign judges, would not prematurely grant forgiveness to the guilty person and thereby destroy him. He does exactly the same thing here when he says: “I have already granted forgiveness - I who condemned him in the first letter.” Then, so that the Corinthians would not be offended, as if they had been neglected (by the apostle), he says: “for your sake.” What is this? Did he really forgive the sinner for the people? No, that’s why he added: “from the face of Christ” (“about the face of Christ”). What does it mean: “on behalf of Christ”? Either - according to the will of God, or - for the glory of Christ. “So that Satan does not harm us, for we are not ignorant of his plans” (“Let us not be offended by Satan; for we are not unaware of his plans”) (2 Cor. 2:11). You see how he first assigns (to the Corinthians) the power of judgment in order to soften them, and then again takes it away in order to destroy all pride in them. However, this is not only what he wants to achieve with his words; he also wants to show that if they disobey, the harm will be common to everyone. This is what he did at first. As he said then: “a little leaven leavens the whole lump” (1 Cor. 5:6), so now he says: “so that Satan does not harm us”; and everywhere he assimilates the forgiveness of the sinner, both to himself and to them (the Corinthians). 5. Review again (everything he said): “If someone has upset,” he says, “then he has not upset me, but in part, not to say much, and all of you” (“if someone has offended, do not insult me ​​less, but in part, so that I will not aggravate you all”); then further: “for such a one this punishment from many is enough.” This is his verdict and determination. However, he did not stop at this sentence, but again calls on the Corinthians to participate in it, saying: “So it’s better for you to forgive him and comfort him... And therefore I ask you to show him love” (“let you also grant and console the opposite. I also pray you, affirm love for him”). But, having delivered the guilty person into their hands, he again moves on to asserting his power, saying: “For this is why I wrote, to find out by experience whether you are obedient in everything” (“for this I wrote to you, but I mean your skill, if you are obedient in everything by nature”). Then he again attributes the forgiveness of the sinner to the Corinthians, saying: “It’s better for you to forgive him” (“if you give him anything”); and then to himself: “and I,” he says, “forgave” (“and I... even if it’s free”); finally to them and to themselves together: “for I, too,” he says, “if I have forgiven anyone for anything, I have forgiven you on behalf of Christ” (“for I also, if I have given anything freely, for your sake, in the face of Christ”), that is, either for the glory of Christ, or because Christ himself commanded (to forgive the sinner). These last words were especially convincing for the Corinthians, since they were already afraid to refuse forgiveness, which served the glory (of Jesus Christ) and was pleasing to Him. Following this, he again confronts the Corinthians with a common harm for everyone in case of their disobedience, saying: “so that Satan does not harm us” (“Let us not be offended 3 by Satan”). Here he very opportunely used the word “theft” 4, since the devil no longer takes what is his, but steals what is ours. Do not tell me that only one sinner could become the prey of this beast, but imagine and something that threatens the entire flock by reducing its number, and especially now, when it is possible to return what is lost. “For we are not ignorant of his plans” (“For we are not ignorant of his plans”), i.e., that (Satan) even through piety can lead to destruction. He can destroy not only by leading to fornication, but also in the opposite way he can plunge into destruction, namely: by immeasurable sadness during repentance. Thus, if (Satan), along with his property, seizes ours, when he destroys the one whom he leads to sin, and steals from us the one to whom we command saving repentance, then how can we call this if not theft? It is not enough for him that he overthrows us through sin; He does the same through repentance if we are not careful. That is why (the apostle) very rightly called the case when (Satan) defeats us with our own weapons theft. It tends to take possession of us through sin, and not through repentance, because the latter is our weapon, not his. So, if (Satan) can take possession of us through repentance, then judge for yourself how shameful this defeat is for us, how he will mock and mock us as powerless and weak, if he defeats us with our own weapons? And it is truly, extremely funny and extremely shameful if he inflicts wounds on us with our own medicines. That is why (the apostle) said: “for we are not ignorant of his plans” (“for we are not ignorant of his plans”), i.e. how crafty, cunning, malicious and full of malice he is, and what harm he causes us even under the guise of piety. So, thinking about this, let us never despise anyone (of those who sin), nor ourselves, while sinning, indulge in despair, as well as remain in carelessness; on the contrary, let us heartily lament our iniquities, not only repenting of them in words. In fact, I know many who, although they say that they mourn their sins, do not do anything important. True, they fast and wear coarse clothes, but at the same time they have a greed for money much greater than merchants, indulge in stronger anger than animals, and find pleasure in slander more than others in praise. This does not constitute repentance; this is only the ghost and shadow of repentance, and not repentance itself. That is why it is fitting for these (sinners) to say: “See that Satan does not harm us, for we are not ignorant of his plans” (“let us not be offended by Satan: for we are not ignorant of his plans”). He destroys some through sins, others through repentance, and these in another way - when he does not allow them to benefit from the fruits of repentance. When Satan does not find an opportunity to directly destroy someone, he approaches him in another way, encouraging the person to intensify his labors, but not allowing him to benefit from the fruits of his labors, and trying to assure him that he has already done everything necessary, and therefore does not have to worry about anything else. So, so that we do not exhaust ourselves needlessly with labor, let’s talk a little with those wives to whom this happens, because women are predominantly susceptible to this illness. It is wonderful, of course, what you are doing now, that is, fasting, lying on the ground and sprinkling ashes on your head. But all these things will not bring any benefit if others do not join them. God showed how He forgives sins. Why, having left the indicated path, are you making another for yourself? The Ninevites once sinned and did what you are doing now. But let's see what led to their salvation. Just as doctors, although they use many means to heal the sick, a prudent person looks not at what the patient took, but at what contributed to his healing, so one must look exactly here. So what saved those Ninevites? They imposed fasting on their wounds, and strict fasting, lying on the ground, clothing made of sackcloth, ashes and tears, and at the same time they changed their way of life. 6. Let's see which of the listed medicines healed them. “But how do we know this?” - someone will say. We will find out if we come to the Doctor, or ask Him himself. He will not hide from us; on the contrary, he will open it with all readiness. He even wrote down in a book this medicine that healed them, so that everyone would know it and would not have to ask about it. What kind of medicine is this? “And God saw,” says (the prophet), “their deeds, that they turned from their evil way, and God regretted the disaster that he said he would bring upon them” (“God saw... that they had turned from their wicked ways and repented... of the evil that he said he would do to them”) (Jon. 3:10). He did not say: “I saw fasting, sackcloth and ashes.” I say this not to reject fasting - no - but to convince you to do what is better than fasting - abstain from all evil. David also sinned: let’s see how he repented. For three days he sat in the dust. However, he did this not to atone for his sin, but praying for the (sick) child, not yet sober from the intoxication of passion. He cleansed his sin differently, namely: by self-abasement, contrition of heart, spiritual sorrow, strict abstinence from such sins, constant remembrance of the sin committed, complacent enduring of all the sorrows that befell him, mercy on his offenders, and finally, by the fact that he not only did not take revenge on the enemies who reviled him, but did not allow others to take revenge for him when they wanted it. So, when Shimei showered him with countless curses, and when the commander who was (with David) was indignant at this, then he said: “Let him curse, for the Lord commanded him to curse David” (“leave him to curse me, as the Lord commanded him”) (2 Samuel 16:10). He had a contrite and humble heart, and this especially cleansed his sins, because this is what confession is, this is repentance. On the contrary, if we remain arrogant while fasting, then not only will we not receive any benefit, but we will also suffer harm. So, humble your heart, too, in order to appease God: “The Lord is near to the brokenhearted” (“The Lord is near to the brokenhearted”) (Ps. 33:19). You see how those who lived in the bright palaces endured dishonor, how they, reviled by the last of their slaves, did not contradict, but endured reproach for the dishonor with which their sin covered them. Do the same. If someone reviles you, do not become bitter, but cry and groan, not about the fact that you are being reviled, but about the sin that subjected you to such dishonor. Cry and groan when you sin, not because you will be punished, since this means nothing, but because you have offended your Master, who is so meek, loves you so much, cares so much about your salvation that he betrayed his Son for you. This is what you cry and groan about, and do it constantly, because this is what confession consists of. Don’t be happy today, sad tomorrow, then happy again, but always remain in tears and contrition. “Blessed,” says (the Lord), “are those who weep” (Matthew 5:4), that is, those who continually do so. Do this continually, always pay attention to yourself and crush your heart, just as someone who has lost his beloved son would mourn. “Tear asunder,” says (the Lord), “your hearts, and not your garments” (Joel 2:13). But what was broken does not rise again; contrition rises no more. That is why (Scripture) says in one place: “break apart,” and in another: “God will not despise a broken and humble heart” (Ps. 50:19). So, whether you are wise, or rich, or strong, dissolve your heart, that is, do not allow it to become arrogant and arrogant, because what is dissolved does not inflate, even if there is something to inflate: it cannot bear this inflation, because it is dissolved. So humble your heart. Think that the publican was justified for one word, although what he said was not so much humility as true confession. If true confession has such power, how much more so does humility? Forgive the offenses of those who have sinned against you, because this also serves to forgive your sins. About the first (lamentation and sorrow for sins) it is said: “I saw that he was decrepit” (sad) “and healed his ways” (Is. 57:17-18). This also stopped the wrath of God against Ahab (1 Kings 21:29). And about the second (forgiveness of offenses) it is said: “forgive, and you will be forgiven” (“forgive, and they will forgive you”) (Luke 6:37). There is another way in which this healing is found, this is by condemning oneself in one’s iniquities: “speak thou, that thou mayest be justified” (“you have spoken your iniquities first, that thou mayest be justified”) (Is. 43:26). In the same way, the grateful feeling with which we endure sorrows atones for our sins, and most of all, alms. Count the healing remedies for healing your ulcers and apply them all one after another unceasingly: self-abasement, confession, forgetfulness of malice, thanksgiving for the sorrows sent to you, helping the poor with money and things, and finally, unceasing prayer. With persistent prayer, the widow appeased the cruel and merciless judge (Luke 18:5). If this widow appeased the unjust judge, then how much more will you appease the meek Judge. In addition to these methods (to cleanse sins), there is also another - intercession of the offended. “Defend,” they say, “the orphan, stand up for the widow. Then come, and let us judge... Though your sins be like scarlet, they will be as white as snow; if they are red as crimson, they will be as white as wool.” I will make the snow white" (Is. 1:17–18). So, will we be worthy of any apology when, having so many paths leading to heaven, and so many means for healing mental ulcers, we remain in these ulcers even after baptism? Let us not become rigid in them. And those who have not yet fallen, let them try to preserve their beauty unharmed; moreover, let them increase it even more, because although they are now blameless, the mentioned virtues will adorn them even more. As for us, who have already sinned a lot, let us strive to take advantage of the proposed means to cleanse our sins, so that we may appear before the judgment seat of Christ with much boldness, which we all may be deemed worthy to receive by 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: