Беседа 2

Phil.1:8–11. God is my witness that I love you all with the love of Jesus Christ; and I pray that your love may increase even more and more in knowledge and in every feeling, so that, knowing the best, you will be pure and without stumbling in the day of Christ, filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God. Love and friendship should be reasonable. – Where does envy come from? - The burden of wealth. 1. Paul does not call God to be a witness because they had no confidence in him, but does this out of great affection, and also for greater conviction and encouragement. Since he said that they (the Philippians) were partners with him (through alms), so that they would not think that he loved them for this, and not just for their own sake, he added: “By the love of Jesus Christ” (εν σπλάγχνοις Χρίστου). What does it mean? Well, what - according to Christ: because you are faithful, because you love Christ, for love according to Christ. He didn’t even say – out of love, but much more strongly – “with the love of Jesus Christ,” as if to say: I love you, like your father, by kinship in Christ. It gives us a heart (σπλάγχνα), a hot, fiery heart; such a heart is given only to His true servants. With such and such a heart, he says, (I love you); as if he said this: I love you with a heart not of the flesh, but with the most ardent heart of Christ. “That I love you all,” he says. I love everyone because you all love me; but how much I love, I cannot even express, I cannot describe my love in words, I leave it to God, who penetrates my heart, to see it. (The Apostle) would not call God as a witness if he flattered them, because it is not safe. “And I pray,” he says, “that your love will grow even more and more.” Well said, because love is an insatiable good. See how, being loved, he wants to be loved even more. He who loves his beloved so much does not want the latter’s love to ever have a limit. There is no measure to this good. Therefore, Paul wants them to always be obliged to this good: “Do not remain indebted to anyone for anything,” he says, “except mutual love; For he who loves another has fulfilled the law” (Rom. 13:8). The measure of love is infinity. “So that your love,” he says, “grows even more and more.” Notice the combination of words. It is said: “I grew even more and more in knowledge and every feeling.” He highly values ​​not just friendship, not just love, but love that comes from reason, that is, not the same love for everyone, because such love will not be love, but indifference. What is “in knowledge”? That is, with reasoning, with reflection, with feeling. There are also those who love recklessly, in vain, as it happens, which is why their friendship is not strong. “In knowledge,” he says, “and in every feeling, so that, knowing the best,” that is, the useful. I say this not for myself, but for you, says (the apostle), because it is dangerous lest anyone, loving heretics, become infected from them. He hints at all this when he speaks in this way. And notice how he arranges the words: I am not saying this for myself, but “you were pure,” that is, so that under the guise of love you would not accept false teaching. How does he say in another place: “If it is possible on your part, be at peace with all people” (Rom. 12:18)? The expression: “Be in peace” does not mean: love so as to suffer harm from friendship: “If,” it is said, “your right eye causes you to sin, pluck it out and throw it away from you” (Matthew 5:29), but: “So that you may be pure,” that is, before God, “and without stumbling,” that is, before people. Friendship often harms many; even if you yourself are not harms in no way, but the other is tempted. “In the day of Christ,” that is, so that you may then appear pure, having not offended anyone, “Filled with the fruits of righteousness through Jesus Christ, to the glory and praise” of God, that is, with right teaching and living righteously. One must be not just righteous, but filled with the fruits of righteousness, because there is truth that is not according to Christ, such as an ordinary honest life, “fruits of Jesus Christ,” he says, “to the glory and praise of God.” Do you see that I am not talking about my own glory, but about the righteousness of God? In many places (the apostle) also calls alms true. Let not love, he says, prevent you from learning what is useful, and let not fall for love of anyone. I want your love to increase, but not so much that you suffer harm; and I wish that you not only agree with me, but that you test whether we are speaking fairly. He did not say: accept my instructions, but tempt, and he did not say directly: do not get close to such and such, but I want love to serve your benefit, so that your disposition is not reckless. After all, it is unreasonable if you do the truth not for Christ, and not through Him. Here’s another expression: through Him! Was he really using God as a servant? Not at all: I did not say so, says (the apostle), so that I would be praised, but so that God would be glorified. “I desire, brethren, that you know that my circumstances contributed to the greater success of the gospel, so that my bonds in Christ became known to the whole praetorium and to everyone else” (Phil. 1:12-13). 2. Probably, (the Philippians) hearing that (the apostle) was in bonds, they grieved and thought that the preaching had stopped. What is he doing? He immediately destroys this assumption and says: “So that you know that my circumstances contributed to the greater success of the gospel.” And this is the property of a lover to explain his circumstances because they were worried about them. What are you saying? You are in chains, you are hindered, how can the Gospel prosper? “So my bonds,” he says, “in Christ became known to the whole praetorium and to everyone else.” This not only did not block the lips of others and did not make them fearful, but on the contrary, it also made them more bold. So, if those who were near danger did not suffer any harm, but on the contrary received even more boldness, then you should be even more bold. If the bound one wore the bonds with sorrow and was silent, then it would be natural for them to be in the same state; and since he was bound he acted even more boldly, he gave them more courage than if he had not been bound. How did bonds contribute to the success of the Gospel? God arranged it in such a way, says (the apostle), that my bonds in Christ and for Christ did not remain unknown to “the whole praetorium,” by which name the palace was then called. And not only “the entire Praetorium,” but throughout the city. “And most of the brethren in the Lord, being encouraged by my bonds, began to preach the word of God with greater boldness without fear” (Phil. 1:14). This shows that before they acted boldly and spoke with boldness; and now much more. So, if others, he says, become bold because of my bonds, then much more so do I (myself); If I have made others bold, then all the more should I be so myself. "And the greater part of the brethren in the Lord". Since it meant a lot to say that my bonds produced boldness in them, I said in advance: “in the Lord.” Do you see how (the apostle), even when it is necessary to boast, does not abandon modesty? “We began with greater boldness,” he says, “to preach the word of God without fear.” In short, “more” shows that they have already started. “Some, indeed, out of envy and selfish ambition, but others preach Christ with good will” (Phil. 1:15). The meaning of these words is worthy of investigation. Since Paul was in prison, many of the infidels, wanting to arouse the king to cruel persecution, themselves preached Christ in order to increase the king’s anger by spreading the sermon, and in order to turn all the rage on the head of Paul. So, the bonds had a twofold effect: in some they aroused great boldness, and in others, encouraged by the hope of my destruction, they were disposed to preach Christ. “Some, indeed, out of envy,” that is, those who envy my glory and (good) beginning, who desire my destruction, and those who compete with me, assist me, or those who think to diminish my glory in any way in order to be honored themselves. “And others with a good disposition,” that is, without hypocrisy, with all zeal. “Some, out of controversies, preach Christ not purely” (Phil. 1:16), that is, not without mixture (lies), and not for the sake of the matter itself, but for what? “Thinking to increase the severity of my bonds,” and thus thinking of plunging me into great trouble, they add sorrow to sorrow. Oh, cruelty! Oh, the devil's action! They saw that he was in chains and imprisoned, and they also plotted, they wanted to increase his misfortunes and subject him to greater anger. The apostle said well: “thinking,” because that’s not what happened. They thought through this to sadden me; and I rejoiced at the success of the sermon. So it is possible to do a good deed not with a good intention, for which not only there will be no reward, but also punishment. If they preached Christ with the aim of plunging the preacher of Christ into great troubles, then not only will they not receive rewards, but they will be subject to punishment and torment. “And others out of love, knowing that I am appointed to defend the gospel” (Phil. 1:17). What does it mean: “That I am appointed to defend the gospel”? This means: they facilitate my responsibility before God, and in some way help me in answering. It’s as if the apostle says this: I am commanded to preach, and I will have to give an account and answer for the work that is commanded to me; because they help me in such a way that it has become easier for me to answer; If there are many who have learned and believed, then it will be easy for me to answer. “But what about that? No matter how Christ is preached, feignedly or sincerely, I rejoice and will rejoice” (Phil. 1:18). Notice the husband’s prudence: he did not accuse them too much, but expressed what happened. What does it matter to me, he says, one way or another? “But what about that? No matter how they preach Christ, feignedly or sincerely, I rejoice and will rejoice.” He did not say imperatively: let it be preached; but, firstly, he expressed what happened, and secondly, even if he said it imperatively, then in this way he did not introduce heresies. 3. Let us examine the matter, if you will, and we will find that although he ordered to preach as they preached; however, this did not result in heresy. Why? Because they preached soundly, only the purpose and intention with which they did so were perverted, and the sermon itself was not changed. And it was very necessary for them to preach like this. Why? Because if they had preached differently than Paul, if they had taught differently than he, they would not have increased the king’s anger. And now, by spreading his preaching and teaching like him, and acquiring the same disciples for him, they were able to arm the king, since a great many disciples appeared. But some wicked and fool, attached to this place, will say: if they wanted to upset Paul, then of course they would have acted the other way around: they would have dispersed those who had already believed, and would not have multiplied the faithful. What do we say to this? What they had in mind was one thing - to expose Paul to real dangers, not to allow him to escape them, and with this they thought more than to sadden him and stop preaching. Otherwise, they would have tamed the king’s anger and allowed (the apostle) to leave prison and preach again; Having killed him, they thought in this way to destroy everything with him. But not many realized this, but some were cruel and the most evil. Then (the apostle) says: “I rejoice in this too and will rejoice.” What does it mean: “And I will rejoice”? This means: if they did more and more (like this), because they help me against my will, and for their labors they will suffer punishment, and I, without helping (them) at all, will receive a reward. What could be more evil than the devil, who thought of turning the very sermon into the reason for punishment for those whom he inspired to accept this sermon? Do you see what kind of trouble he plunges his (servants) into? For preaching and labor he invents punishment and torment for them. And what other enemy and enemy of their salvation would arrange everything like this? Do you see that the enemy of truth is not at all strong, but rather wounds himself, like one who goes against a prick? “For I know that this will work for my salvation through your prayer and the working of the Spirit of Jesus Christ” (Phil. 1:19). There is nothing more evil than the devil. Thus, everywhere he burdens and entertains his own with useless labors, and not only does not allow them to receive a reward, but also knows how to make them worthy of punishment. He prescribes for them not only preaching, but also such fasting and virginity, which not only deprives them of their reward, but also causes great evil to those who observe them. It is about them that (the apostle) speaks in another place: “Those who are seared in their conscience” (1 Tim. 4:2). Therefore, I ask you, let us thank God for everything, because He has made our labors easier and multiplied our rewards. The rewards that those who live chastely in marriage receive among us are not received by those who observe virginity among them; Those who observe virginity among heretics are subject to the same punishment as fornicators. Why? Because they do nothing with a good purpose, but with the purpose of slandering God's creation and His ineffable wisdom. So, let us not be careless; God has assigned us moderate feats that do not require any labor. However, let’s not neglect them because of this. After all, if heretics strain their strength on useless labors, then how can we apologize for the fact that we do not want to endure lesser labors, meanwhile accompanied by a greater reward? Which of Christ’s commandments is really hard and difficult? Can't you stay a virgin? You can get married. Can't leave all your property? You can give from what you have: “Now your abundance,” he says, “is to make up for their lack” (2 Cor. 8:14). It seems difficult to despise money and conquer carnal lust, but everything else does not require any costs, no effort. Is it necessary, tell me, what kind of effort not to slander and slander without reason? Is it necessary to make any effort not to envy the goods of others? Is it necessary to make any effort so as not to be captivated by glory? To be subjected to torment and to endure it is a matter of patience; practicing wisdom is a matter of patience; enduring poverty is a matter of patience; fighting hunger and thirst is a matter of patience. But even if there was nothing like that, you can still enjoy what you have, as is proper for a Christian, and not envy someone else’s: what kind of effort is there? Envy is born from nothing other than attachment to the present, or better (hence) all evil. If you considered the wealth and glory of the world as nothing, you would not envy those who possess it. 4. But since you look at them with amazement, value them highly and fear for them, envy and vanity trouble you. Everything happens because they highly value (the benefits of) real life. Are you jealous that so-and-so is rich? Meanwhile, he is worthy of regret and tears. But you will immediately say with a grin: I am worthy of tears, not he. And you are worthy of tears, not because you are poor, but because you consider yourself pitiful. We mourn those who grieve without any grief, not because any misfortune has befallen them, but because without misfortune they consider themselves unhappy. If someone, freed from a fever and completely recovered, continued to moan and toss and turn while lying on his bed, tell me, wouldn’t he be more worthy of tears than those who suffer from a fever, not because he is in a fever (after all, he is no longer in a fever), but because, although he is out of all danger, he thinks that he is still in danger? And you are worthy of tears because you consider yourself pitiful, and not because of poverty; For the sake of poverty you are even very prosperous. Why are you jealous of the rich man? Is it because he exposes himself to great anxiety and the gravest slavery? That he is bound by his acquisitions, like a dog with countless chains? Evening came, night came; but for him even this time of peace is a time of confusion, displeasure, sadness and care. Did you hear a noise? He immediately jumped up. Has anyone been robbed? He, having lost nothing, worries more than he who has lost; he once lost, and, having grieved, stopped worrying; and he is constantly concerned, (even when) night comes, the limit of our troubles, the relief of our misfortunes, the healing of wounds. And those possessed by some severe illness, being consoled by friends, relatives and family, and often by parents, did not listen or bow, but were even indignant at their words, because a severe illness torments our souls more than any fever; but when sleep forced them to calm down, they were unable to lift their eyelids. And just as a body, hot and exhausted from struggling with the sultry rays, finds calm in some place watered by many springs and cooled by a light breeze, so night calms our soul in sleep, or better yet, it is not night, and it is not sleep that does this, but God, foreseeing the misery of the (human) race, arranged all this. However, we do not feel sorry for ourselves, but, as our own enemies, we have invented a torment that is stronger than natural necessity and peace - insomnia from wealth. “Caring for wealth,” it is said, “drives away sleep” (Sir. 31:1). Look how great God’s care is! He did not leave rest to our will and the use of sleep at our discretion, but subordinated it to natural necessity, so that we would receive benefits even against our will: after all, sleeping is a natural thing. And we, as if strongly hating ourselves, as if against others (and not against ourselves), at enmity and oppressing others, денег выдумываем мучение, которое сильнее этой естественной необходимости. Настал день? (Богач) боится доносчиков. Настала ночь? Трепещет разбойников. Угрожает смерть? Он более смерти поражается тем, что его (стяжания) достанутся другим. Имеет дитя? Хочет быть богаче, и все-то ему кажется, что он беден. Не имеет (детей)? Еще больше скорбит. Ужели же ты почитаешь счастливым того, кого ничто не может to please? Do you envy the one who is overwhelmed by the waves, who is in a quiet haven - in poverty? It is truly a weakness of human nature that they do not properly enjoy benefits, but, being in happiness, become depressed. And it's here. And when we move there, listen to what the rich man says, the owner of countless blessings, as you say, although I would not call them blessings, but an indifferent thing. So listen to what this owner of countless blessings says and what he needs: “Father Abraham! “, he says, “send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented” (Luke 16:24). If this rich man did not tolerate anything like what I spoke about, if he spent his whole life calmly and without worries, then what am I saying all my life? one moment, because (life) is a moment: as it were, one moment, they say, our whole age is before the endless age - so, if everything went according to his desire, then isn’t he pitiful in those words of his, but more so in his deeds? Wasn't there wine flowing on your table? And now not even a drop of water is in your power - and you really need this. Have you not despised the poor man covered with wounds? And now I would like to see him, but no one allows me. He was at your gates, and now in the bosom of Abraham; You reclined under vast roofs, and now you are in the fire of Gehenna. 5. Let the rich, or better yet, not the rich, but the unmerciful, listen to this. He was not punished because he was rich, but because he was unmerciful; the rich and the merciful at the same time can receive every good thing. The rich man does not see anyone else except that beggar (Lazarus) so that, remembering his deeds, he will know that he is enduring it righteously. Was there not a great multitude of poor righteous people? But the one who lay before his gate appears to him, teaching him and us how good it is not to rely on wealth. Poverty did not in any way prevent him from receiving the kingdom, and wealth did not help him in the least to avoid Gehenna. Who is poorer? Who are the beggars? And he, truly, is not the poor one who has nothing, but who desires a lot; and he is not rich who has acquired much, but who lacks nothing. What is the use of acquiring the whole universe, but living sadder than having nothing? Free will makes rich and poor, not abundance of acquisitions, and not scarcity. You, poor thing, want to be rich? You can if you want, and no one is stopping you; despise the wealth of the world; regard him as nothing, as if he did not exist; give up the desire for wealth, and you are rich. He is rich who does not want to be rich; and he is poor who does not want to be poor. Just as the one who groans even in health is sick, and not the one for whom illness is easier than any health, so it is here: the poor is the one who cannot bear poverty, and even with wealth considers himself poorer than the poor, and not the one who bears poverty better than the rich - the latter is much richer. Tell me: why are you afraid of poverty? Why are you shaking? Is it because of hunger, or thirst, or cold, or something else? But no, there is no person who would ever tolerate such shortcomings. “Look at the ancient generations and see: who believed the Lord and was put to shame?” ( Sir. 2:10 )? And again: “Look at the birds of the air: they neither sow nor reap, nor gather into barns; and your heavenly Father feeds them” (Matthew 6:26). No one can show us a single person who suddenly died from hunger and cold. Why do you tremble at poverty? There is nothing to say to you (to this). If you have what you need, why are you afraid (of poverty)? Is it because you don't have many slaves? This is liberation from domination, this is constant happiness, this is freedom from worries. Or because you do not have vessels, beds, utensils made of silver? But what does he who has acquired all this have to enjoy more than you? Nothing. The benefits (from things) are the same, whether they come from one substance or another. Or because for many you are not scary? But never be (like that). What pleasure is there in having some tremble and fear you? Or because you are afraid of others? But you don't have to be afraid. “Do you want not to be afraid of power? Do good, and you will receive praise from her” (Rom. 13:3). But, they say, we are neglected and easily offended? But it is not poverty, but vice that most produces this. While many poor people spend their entire lives without worries, it is more difficult for the bosses, the rich and the powerful to get rid of all the villains, robbers and grave diggers. What poverty does to you, wealth does to the rich. Those who want to do evil do it both to you out of contempt, and to the rich out of hatred and envy - and in the latter case there is more evil than in the first, because the motive for evil is stronger here. The hater does everything with all possible tension and force, but the despiser often spares the despised. For the poor, the very fact that he is poor, that he cannot have strength, serves for salvation. When we say to the offender of a beggar: will you do a great deed if you destroy such and such, if you kill one poor man, will your reward be great? - then with these words we will tame his anger. And when envy rises up against the rich, it does not subside until it has done what it wants and poured out its poison. Do you see that goodness is not in poverty or wealth, but in our intention? So, let us guide him towards goodness and make him prudent. If he is given good direction, then neither wealth can deprive us of the kingdom, nor poverty can harm us; we will endure poverty with meekness, not having (in it) an obstacle to receiving future benefits, even present ones, but we will also enjoy present blessings, and achieve heavenly ones, which we all will be worthy of (by the grace and love of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory, power and honor, now and ever, and to the ages of ages. Amen). You might be interested in: