Беседа 11

Col.4:5–6. Treat outsiders wisely, using your time. Let your word always be with grace, seasoned with salt, so that you know how to answer everyone. Modesty ap. Pavel. - How to deal with enemies. – An envious person rebels against God and the church. 1. What Christ told the disciples is now instilled in Paul. What did Christ say? “Behold, I send you out as sheep among wolves: therefore be wise as serpents, and innocent as doves” (Matthew 10:16), that is, be careful not to give them any reason to catch you. After all, this is why it was added: “With outsiders,” so that we know that we do not need as much caution in relation to our own members as in relation to strangers. Where there are brothers, there is more forbearance and love. But here, too, caution is needed, and even more so between strangers, because living between enemies and enemies is not the same as living between friends. Since (in his words the apostle) frightened, look how he then encourages again. “Using,” he says, “time,” that is, the present time is short-lived. He said this, not wanting them to be fickle and hypocritical - such qualities are characteristic not of wisdom, but of madness - but what? Don’t let yourself, he says, be caught in matters that do no harm. He also says this in his letter to the Romans: “Give therefore to everyone what is due: to whom to give, to give; to whom quitrent, quitrent; to whom fear, fear; to whom is honor, honor” (Rom. 13:7). Let, he says, only because of the sermon you have a fight with them; it should not come from any other reason - because if we have enmity with them because of something else, for example, if we do not pay taxes, if we do not give decent honors, if we are not humble, then we will not receive a reward, and they themselves (our enemies) will become worse, and their accusations against us will seem fair. Don't you see how compliant Paul was when nothing harmed the preaching in the least? Listen to his words to Agrippa: “I consider myself happy that today I can defend myself before you in everything that the Jews accuse me of, especially since you know all the customs and controversial opinions of the Jews. Therefore, I ask you to listen to me generously” (Acts 26:2–3). And if he considered it necessary to say insulting words to his boss, he would ruin the whole thing. Listen also to the moderation with which those who were with blessed Peter answer the Jews: “We must obey God rather than men” (Acts 5:29). Although people who decided to lay down their souls could speak insolently and do whatever they wanted, they decided to sacrifice their lives not out of vanity (that would be vanity!), but in order to preach and speak boldly about everything, vanity shows a lack of modesty. “Let your word always be with grace, seasoned with salt,” i.e. Let your courtesy not go so far as to be used indiscriminately: you can speak kindly, but you must do it with due decency. “So that you may know how to answer everyone.” So, one should not speak to everyone in the same way, that is, to Greeks and to brothers; no, that would be great recklessness. “Tychicus, the beloved brother and faithful servant and fellow worker in the Lord, will tell you everything about me” (Col. 4:7). Oh, what prudence is Pavlovo! He does not put everything in his messages, but what is necessary, what is urgently needed. This is because, firstly, I did not want to spread (the messages) too much; secondly, in order to provide more honor to the person leaving (with a message), so that he would have something to tell; thirdly, showing how he himself is disposed towards him, because otherwise he would not have entrusted this to him. Finally, there was something that could not be announced in writing. “Beloved brother,” he says. If a lover, then he knew everything, and (Paul) did not hide anything from him. "And a faithful servant and fellow worker in the Lord." If he is faithful, he will not lie about anything; if an employee, then he participated in temptations. Thus, (the apostle) depicted everything that made him worthy of trust. “Whom I sent to you for this purpose” (Col. 4:8). Here (the apostle) shows strong love, since it was on this impulse that he sent him and this was the reason for his departure. He said the same thing when he wrote to the Thessalonians: “And therefore, being unable to bear it any longer, we wanted to remain alone in Athens, and we sent Timothy our brother” (1 Thessalonians 3:1–2). He sends the same thing and for the same reason to the Ephesians (Eph. 6:22). “That he may know,” he says, “your circumstances, and may comfort your hearts” (Col. 4:8). Look what he says: he doesn’t say: so that you know about my affairs, but so that I know about yours; and in general, nowhere does he expose what actually concerns him. He also indicates that they are in temptation, saying: “With Onesimus, our faithful and beloved brother, who is from you. They will tell you about everything that is here” (Col. 4:9). This is the Onesimus about whom he spoke in his letter to Philemon: “I wanted to keep him with me, so that instead of you he would serve me in prison for the gospel; but I did not want to do anything without your consent” (Phil. 1:13–14). He adds something in praise of the city, so that they not only are not ashamed, but also honor it: “which is from you,” he says. “They will tell you about everything here. Aristarchus, who is imprisoned with me, greets you” (Col. 4:9–10). 2. There is nothing higher than such praise. This is the man who was taken away with him from Jerusalem. (The Apostle) said more than the prophets: they called themselves strangers and strangers, but he (calls himself) even a captive, because he, like a captive, was led and dragged, and anyone could insult him. Or better yet, it was even worse for him (than for the prisoners), because when the enemies capture them, they then take great care, caring as if they were their own property; and he, as an enemy and enemy, was persecuted and persecuted by everyone - with beatings, torture, insults, slander. And for them (his students) this served as a consolation; when the teacher is in similar circumstances, then more comfort is obtained for the students. “And Mark the nephew of Barnabas” (Col. 4:10). He also praises this (Mark) for his relationship, since Barnabas was a great man. “(Concerning whom you have received orders: if he comes to you, receive him)” (Col. 4:10). So what? Without this, would they really not have accepted him? Of course (they would accept); but (the apostle) expresses the desire that they do this with great zeal, and thereby shows that this man was a great man. But where they received the commandments, he does not say. “Also Jesus, called Justus” (Col. 4:11). Perhaps it was a Corinthian. Having expressed the approval appropriate to each individual, (the apostle) finally gives general praise to all: “both of the circumcision. They are the only fellow workers for the Kingdom of God, who have been my delight” (Col. 4:11). See how he puts this on display and encourages them, so that, having said, “prisoned with me,” he does not weaken the spirit of the listeners: “collaborators for the Kingdom of God,” he says; thus those who participate (with him) in temptations also participate in the kingdom (of God). “Those who were my delight.” From this it is clear that these were great people, how quickly they served as a consolation to Paul. But let us pay attention to Paul's prudence. “With outsiders,” he says, “deal prudently, using time,” that is, this time is not yours, but theirs; therefore you do not seek dominion, but redeem the time. And he did not simply say: buy, but redeem time, making it clear that by such behavior you are otherwise acquiring it for yourself. After all, it is extremely reckless to invent various pretexts for quarrels and hostility. In addition to the fact that you expose yourself to dangers unnecessarily and without benefit, another harm comes from this - that the Hellenes do not join us. When you are among brothers, you rightly have no fears; but this should not be the case between strangers. You see how he calls the Greeks strangers everywhere. Therefore, in his letter to Timothy, he said: “He must also have a good testimony from outsiders” (1 Tim. 3:7); and again: “With outsiders,” he says, “treat prudently.” They are external because, although they live in the same world with us, they are outside the kingdom and their father’s house. Calling them external, (the apostle) through this also expresses encouragement for his own, as he expressed above: “Your life is hidden with Christ in God” (Col. 3:3). Then, he says, you are looking for glory, honors, and everything else, but now don’t look for it, but leave everything to them. Then, so that you do not think that he is talking about money, he adds: “Let your speech always be with grace, seasoned with salt, so that you will know how to answer everyone.” Let, he says, there be no pretense in it, because it will not be grace and will not be dissolved with salt. For example: if you have to provide a service to someone, and it will be safe (for salvation), then do not refuse; if circumstances require polite conversation, then do not consider this matter as flattery. Do everything that pertains to honor, without harming piety. Do you not see how Daniel served a wicked man? Do you not see with what prudence the three youths treated the king, showing courage and boldness, but nothing impudent or offensive? The latter comes not from boldness, but from vanity. “So that you know,” he says, “how to answer everyone,” because differently (should be answered) to the boss and differently to the subordinate, differently to the rich and differently to the poor. Why is this so? Because rich people and bosses have weaker, hot-tempered and irritable souls, so restraint is required here; and among poor people and those under power, the soul is stronger and more concentrated, so here more freedom (in speech) can be allowed, keeping in mind one goal - edification. One must be respected more and the other less - not because one is rich and the other poor, but because of weakness, the former must be treated patiently, and the latter not so. For example: when you have no reason, do not call a Greek wicked and do not become an offender; but if you are asked about the doctrine of faith, then answer that it is godless and ungodly; when no one asks you or forces you to speak, then you should not raise hostility without reason. And what need is there in vain to arm oneself against oneself? Again: if you are instructing someone in the faith, then say what is relevant to the subject, then be silent. If your word is dissolved in salt, then at least it gets into an irritable soul, it will create tender affection in it, and even in a cruel one, it will soften its severity. Be courteous and don’t be rude, but again, don’t be too weak, but have firmness combined with pleasantness. If you are too strict, you will do more harm than good; if you are overly kind, you will cause more sorrow than joy. So there should be moderation in everything. Don't be stern and sullen because it's unpleasant; Don’t be too cheerful, because through this you can fall into disdain and contempt; but by assimilating what constitutes perfection in both, avoid shortcomings, like a bee, borrowing gaiety from one and importance from the other. If a doctor treats everyone’s body differently, then even more so a teacher. But the body can withstand medicine that is unsuitable for it even more easily than the soul can withstand a word. For example: a Hellene comes and becomes your friend. Don’t tell him anything about this until he becomes your friend completely; and when it is done, then (speak) gradually. 3. Look at the speech with which Paul himself addressed them (i.e., the Greeks) when he arrived in Athens. He did not say to them: O wicked and wicked! But what (said)? “Athenians! I see from everything that you seem to be especially devout” (Acts 17:22). But again he did not refuse to reproach when it was necessary, and with great fervor he spoke to Elimus: “O full of all deceit and all evil, son of the devil, enemy of all righteousness” (Acts 13:10). After all, just as it would have been reckless to blame (the Athenians), it would have been cowardly to leave (Elymus) without reproach. Again, are you coming to your boss on some matter? Show him some respect. “Everything about me will tell you,” he says. Why, you ask, didn’t they come together? What does it mean: “He will tell you everything about me”? This means: (they will say) about the bonds and everything else that holds me back. So, given my desire to see you, I, sending others, would not have hesitated (to you) if important necessity had not held me back. And shouldn't this have comforted them? And the news that he was subjected to temptations and bravely endured them should have been very comforting, should have calmed them and encouraged their souls. “With Onesimus,” he says, “our faithful and beloved brother.” Paul calls the servant a brother, and rightly so, because he also calls himself a servant of the faithful. Let us put aside all pride and suppress arrogance within ourselves. Paul, who is worth the universe and a thousand heavens, calls himself a slave, and do you think much of yourself? The one who ordered everything and acted as he wanted, who has advantages in the kingdom of heaven, who was crowned, who ascended to the third heaven, calls slaves brothers and fellow servants. Where is the crazy pride? Where is the arrogance? That’s how worthy of trust Onesimus was that he was trusted with this too. “And Mark,” he says, “is the nephew of Barnabas (about whom you received orders: if he comes to you, accept him).” Perhaps they received the commandments from Barnabas. "Both of the Circumcised". He tames the pride of the Jews, and encourages them by the fact that “both of the circumcision” are few, and the majority (of the faithful) are from the Gentiles. “They were my joy,” he says. He shows that he is in great temptation. So, it is no small matter when we console the saints with presence, and words, and constant concern for them, when we endure misfortunes with them (with prisoners, he says, as if prisoners); if we take upon ourselves their sufferings, then we will be participants in them and in the crowns. Are you not brought into the field? Didn't you come out to fight? The other is fighting; but if you want, you will also be a participant: encourage him in the struggle, be his friend and collaborator, proclaim his exploits, awaken his strength, strengthen his spirit. This should be done in relation to all others: after all, Paul himself had no need (for such participation), but spoke about this (about his temptations) in order to encourage them. This is how you treat everyone else: stop the mouths of those who would like to slander (a brother who is in temptation), make friends for him and, if he leaves, accept him with special zeal: in this way you will be a participant in both crowns and glory. Even if you didn’t do anything else, but only began to rejoice in what is being done, you have already taken part, and not just any part, because you showed love, which is the most important of all blessings. If those who cry, posing as sharing someone else’s grief, with their tears alone provide great comfort and greatly alleviate the grief, then all the more pleasure should the one who rejoices with them give others pleasure. And how great is the misfortune of not seeing compassion for oneself, listen to the prophet about this, who says: I waited for the one who grieves, and there was none (“I waited for compassion, but there was none”) (Ps. 68:21). That is why Paul says: “Rejoice with those who rejoice and weep with those who weep” (Rom. 12:15). Increase joy; If you see that your brother enjoys a good reputation, do not say: “After all, the glory belongs to him, why should I rejoice?” It’s not a brother who can say this, but an enemy. If you like, this glory is not his, but yours; It depends on you to increase it, as soon as this does not make you gloomy, but you will rejoice, have fun and triumph. And that this is really the case can be seen from the following. Envious people envy not only those people who enjoy a good opinion, but also those who rejoice in their good fame; This means they understand that these latter also deserve a good opinion - as indeed, they are especially worth respecting. One even blushes when he listens to great praise for himself, while the other receives special pleasure from this and rises in his own eyes. Don’t you know how it happens with wrestlers: one is awarded a wreath, the other is not, and sadness and joy from this happens to their friends and enemies: they gallop and jump. Do you see what it means to not have envy: someone else works, and you get pleasure; someone else gets a wreath, and you jump and rejoice. Tell me: someone else has won, so why are you triumphant? But they (envious people) understand well that this is a common matter. Therefore, envious people do not rebel against the one (the person who won), but try to humiliate his victory, and you hear from them the following words: I destroyed you, or: I disgraced you, although it is not your business, but your praise. If in relation to outsiders it is so good not to have envy and to take the good of another to heart, then even more so in relation to victory over the devil, because then it is he who breathes more rage against us when it is obvious that we are having more fun. Although he is mired in evil, he clearly sees that this joy is greater. Do you want to make him sad? Have fun and be happy. Do you want to please him? Be sad; with your despondency you alleviate the grief that your brother’s victory caused him; together with him you become the enemy of your brother; you do more evil than he does. It’s not all the same - being an enemy, acting like an enemy, and being a friend, standing for enemies; this (last) and this is the most hated enemy. If your brother has acquired good fame for himself, either by his words, by his ability to behave, or by his actions, you share his good fame with him, show that he is a part of you. 4. But how? - you will say: it’s not about me that good fame comes? Never say that, shut your mouth. If you were near me and began to speak like this, I would cover your mouth with my hand so that the enemy would not hear. Often we are at enmity with each other, but we do not show it to our enemies; and you reveal it to the devil. Don’t say that, don’t even have such a thought; on the contrary (say): he is my part, the glory from him is transferred to the whole body. But you say: why don’t the external ones have such arrangements? This is your fault. When they see that you are alienated from their joy, they themselves are alienated. If they saw that you consider (their joy) yours, they would not dare (behave like that). But by the way, you are just as glorious (as is your brother). You did not gain fame through eloquence, but by participating in someone else’s joy you deserved it to a greater extent than that person. If love is an important matter and the pinnacle of everything, then you acquired a crown for love: he for the art of eloquence, and you for strong love; he showed the power of words, and you conquered envy with deeds, suppressed ill will, and for this you were justly crowned more than he. Your feat is more glorious; you not only suppressed envy, but did something else; he has only one crown, and you have two, and both of them are more brilliant than (his) one. What are these (crowns)? One, which you acquired (in the struggle) against envy, the other, with which you were crowned for love. Rejoicing serves as proof not only that you are free from envy, but also that love has taken root in your heart. He is often burdened by the human passion of vanity, but you are free from all passion, because if you had vanity, you would not rejoice in the happiness of another. Tell me: did he exalt the Church, increase the congregation (church)? Praise him again: you have a double right to the crown, because you have conquered envy and been adorned with love. Yes, I beg and plead. Do you want to hear about the third crown? People on earth applaud him, and angels applaud you in heaven. After all, it’s not all the same - to be distinguished by eloquence and to conquer passions. For the former the praise is temporary, for the latter it is eternal; for the first - from people, for the last - from God. He (who is famous for his eloquence) is crowned openly, but you are crowned in secret, where your Father sees you. If it were possible, detached from the body, to see the soul of each, then I would show you that this latter is more honorable than the first, and shines more against it. Let us, beloved, suppress our envious impulses; Let's take advantage of the benefits that come from here; Let's put the crown on ourselves. The envious person goes against God, and not against the one (whom he envies). When he sees that someone is taking advantage of goodwill (among people), and is upset by this, and wants to ruin the Church, he goes not against this person, but against God. Tell me, in fact, if someone began to decorate the king’s daughter in order to make her more honorable with this decoration and give her the opportunity to enjoy respect among people, and someone else wanted to disfigure her and deprive him of the opportunity to decorate her, then against whom would he rebel, against him, or against her and her father? So you, envious person, go against the Church, rebel against God; As soon as the benefit of the Church itself is connected with the good fame of your brother, then with the destruction of the first the latter is necessarily destroyed, so that through this, acting to the detriment of the body of Christ, you are committing a satanic work. You are annoyed with someone who has not caused you any offense, and even more so with Christ himself. What has He done to you that you do not allow His body to bloom with beauty, do not allow His bride to appear in her attire? But look at the punishment. You make your enemies happy, and even the one who has acquired a good reputation and whom you, out of envy, are trying to cause grief, on the contrary, makes him rejoice, because with your envy you prove even more clearly that he has really aroused a good opinion of himself (otherwise you would have nothing to envy), you even more clearly discover that for you this is a real punishment. I am ashamed to present such arguments to you; but, since we are in such a dangerous situation, then at least after such admonitions we should get rid of this destructive passion. Are you annoyed that he has acquired good fame? Why do you further increase his glory with your envy? Do you want to take revenge on him? Why do you show that you yourself are suffering? Why do you bring punishment on yourself rather than on the one whose glory you do not tolerate? Finally, for him there will be double joy, and for you - (double) punishment: first of all, with your envy you not only testify to his great merits, but also give him another pleasure, because you are punishing yourself; and then he also rejoices at the fact that he annoys you, and rejoices precisely because of your envy. You see what cruel blows we inflict on ourselves and do not feel. But he is the enemy. Why the enemy? What offense did he cause? However, we give a new shine to the glory of the enemy, and torment ourselves more. Again, we find ourselves punished when we feel that he knows this. He may not be happy; and we, thinking that he is happy, are also tormented by this. So, stop being jealous. Why inflict wounds on yourself? Beloved! Let us keep all this in mind - and the double crown for people who are not envious, that is, praise from people and from God, and the evil that comes from envy - and then we will be able to slay this beast, acquire glory from God, and receive the same thing that people who are worthy of glory achieve. Perhaps we will receive it, but if we do not receive it, then we will not receive it for our own benefit; after all, even without this, we will be able to live for the glory of God and be worthy of the blessings promised to those who love Him, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: