2. "Therefore show me mercy," he says, "do not compel me to show you that even in a personal meeting I can act boldly, with whom I must, that is, subject him to torture and punishment." Do you see how he was not ambitious, how he did nothing out of vanity, how, and when necessary (to act strictly), he calls severity boldness? "I beseech you," he says, "that after my coming I may not have recourse to that firm boldness which I think to use against some." The main duty of the teacher is not to punish immediately, but to correct, and always to wait and be slow in punishment. Who are these "some" (some) whom he threatens? "Those who think of us," he says, "that we walk according to the flesh (Who do not think of us as those who walk in the flesh). They slandered (Paul) that he was hypocritical, deceitful, and proud. "For we, walking in the flesh, do not fight according to the flesh" (v. 3). Here he frightens with punishment. "It is true that we are clothed with flesh," he says, "I do not deny it; but we do not live according to the flesh." However, he did not say this either, but concealed it for the time being, because it refers to the praise of his life, but discusses preaching, showing that it is not a human affair and has no need of earthly help. Therefore he did not say, "We do not live according to the flesh," but (says): "We do not fight according to the flesh," i.e., "We wage war and have entered into battle, but we do not fight with the weapons of the flesh, nor with the help of human strength." "The weapons of our warfare are not carnal" (v. 4). And what carnal weapons? Wealth, fame, power, eloquence, importance, intrigues, caresses, hypocrisy, and the like. "But our weapons are not like that." What are they? "Mighty by God." He did not say, "We are not carnal," but, "our weapons," because, as I have noticed, he is still talking about preaching, and he attributes all its power to God. And he does not say, "(our weapons) are spiritual," though it should be said so in contrast to the carnal, but "strong," thereby giving to understand (that they are spiritual), and at the same time showing that the weapons of his adversaries are weak and powerless. See, then, how alien he is to pride. He did not say, "We are strong," but, "Our weapons are strong in God," "it was not we who made them so, but God Himself." Since they were tormented, cast out, endured innumerable and cruel calamities, and all this revealed their weakness, then, wishing to show the power of God, he says: "But they are strong in God." "His power is especially revealed in this, that He overcomes with them. Thus, if we also carry these weapons, then it is (God) himself who fights and acts with them." Further, (the Apostle) expands in praise of this weapon, saying: "For the destruction of strongholds" (for the destruction of the firm). And so that anyone who hears about strongholds does not imagine anything sensible, he adds: "[By them] we overthrow the designs" (thoughts that bring down). By allegory, he gives strength to speech, and by his explanation he shows that their warfare is spiritual. These strongholds afflict souls, not bodies. And since they are much stronger than the strongholds of matter, better weapons are also required. By strongholds he calls the pride of the Hellenes, and the strength of their sophisms and syllogisms. And yet all these instruments used against them (God) have cast down. "[By them] we overthrow schemes and every exaltation that rises up against the knowledge of God" (v. 5). It is held to parables in order to give greater power to speech. Even if they are strongholds, or towers, or anything else, he says, everything is inferior to these weapons. "And we captivate every thought to the obedience of Christ" (And captivate every mind to the obedience of Christ). The word "captivity" has an unfavorable meaning, because captivity is the taking away of freedom. Why did (the apostle) use this word? He used it in a different sense. The word "captivity" has a double meaning: it means both the loss of freedom and such a deprivation of power after which it is impossible to revolt. In this latter sense he used it (the Apostle). Just as when he says, "To other churches I have caused expense" (11:8), he does not understand that he has taken secretly, but that he has clearly taken away everything, so here he says, "We take captive," because the struggle is not equal, but very easy. He did not say, "We overthrow one or two," but "every exaltation" (every exaltation); In the same way, he did not say only, "We conquer and gain the upper hand," but "we take captive," just as he did not say before, "We bring weapons against strongholds," but "we destroy (strongholds), because we have a great abundance of weapons; we fight not with words, but with deeds against words, not with carnal wisdom, but with the spirit of meekness and strength." "Wherefore what need am I," he continues, "to exalt myself, to boast in words, and to threaten with epistles, as they slandered, saying that 'in the epistles he is strict and strong' (the epistles are heavy), when our strength does not consist in this at all?"

3. Since the word "captivity" is heavy in the expression: "and we captivate every thought to the obedience of Christ" (captivating every mind to the obedience of Christ), he immediately explained the allegory with the words: "in obedience to Christ," that is, from slavery to freedom, from death to life, from perdition to salvation. "We have come," he says, "not only to depose our adversaries, but to lead them to the truth. ' And they are ready to punish all disobedience, when your obedience is fulfilled" (v. 6). Here (the apostle) frightens not only those (who slandered him), but also them (the Corinthians). "We," he says, "are waiting for you, so that when you have corrected yourselves according to our instructions and threats, purify yourselves, and cease communion with them (the slanderers), then, having separated them alone, we may punish only those who suffer incurably, as soon as we know completely that you have left them behind, because although you obey them even now, you do not completely obey. You will say: "If you did this now, would you be more useful?" if I had done this now, I would have punished you also. But if I had spared you, you might have thought that I had done this to you only out of condescension. But now I do not wish this, but first – to correct you, and then to begin to punish them." What can be imagined more lenient than this mercy? Since he sees that those who are close to him have entered into communion with his opponents, he wants to strike a blow, but he spares and restrains anger until they separate from their opponents in order to punish them alone, or better not to punish them. For this reason he threatens his loved ones, and for this reason he says that he wishes to regain some of them, so that those who have been corrected by fear may be changed, and thus his wrath may not be poured out on anyone. In all things he acted as a skilful physician, as a common father, protector and protector of all: he cared so much for everyone! Everywhere he removed obstacles, pacified (people) evil, everywhere he himself was there. And he did not achieve his goal by fighting, but, as if going to an easy and ready victory, he erected monuments of victory, overthrown, destroyed, scattered the strongholds of the devil and the wiles of the demons, and transferred all the captives to the army of Christ. Even for a short time he did not give himself peace, he quickly passed from one to another, and from these again to others, and, like an experienced leader, daily, or, better, hourly, erected victory monuments. Wearing only a chiton, having joined the military ranks, he took the cities of the opponents along with their inhabitants. Bow, bark, arrows, and everything was the tongue of Paul. He only spoke, and his words struck his opponents more than any fire; he cast out demons, and brought people possessed by them to himself. When he cast out the evil spirit (in Ephesus), fifty thousand people who were engaged in secret knowledge gathered, burned the magic books and turned to the truth. And as in battle, when the walls of a fortress fall or a tyrant is overthrown, all who are with him throw down their weapons and go over to the leader of the opposite side, so it was then. As soon as the evil spirit was expelled, all those who were besieged by him, throwing down the books, or, rather, destroying them, ran to Paul's feet. And he, fighting with the whole universe, as if with one army, did not stop anywhere, but, as if carried on wings, did everything: now he healed the lame, then raised the dead, then punished with blindness – I mean the sorcerer (Acts 13). Even being imprisoned, he did not remain inactive, but even there he attracted to himself the guards of the prison, continuing to seize people into this beautiful captivity.

4. Let us, therefore, imitate him as much as possible. But what do I say – "as far as possible"? Anyone who wishes can approach him, observe his art and adopt his courage. For to this day he still does the same: "We overthrow schemes and every arrogance that rises up against the knowledge of God" (thoughts that bring down, and every exaltation that is levied on the mind of God). And although many of the heretics set out to torment him, yet, even when torn apart by his limbs, he manifests great power. Both Marcion and Manichaeus used it, but they cut it into pieces; however, they are also exposed by these very parts. In the same way, one hand of this valiant man, being with them, persecutes them with the greatest strength, and one foot, being with others, pursues them and destroys them, so that you may know the riches of his strength, as well as the fact that, being cut in pieces, he is able to destroy all those who oppose him. "But this," you will say, "shows insincerity, if those who dispute among themselves all use the same (Paul)." Yes, insincerity, but not to Paul, but to those who use it. it is simple and clear; on the contrary, they reinterpreted his words according to their own ideas. But why did he speak in such a way as to give occasion to those who love disputes? It was not he who gave it, but their own madness, because they did not use his words as they should. Thus, this whole world is wondrous and great, and clearly reveals in itself the wisdom of God, and "the heavens proclaim the glory of God, and the firmament declares the works of His hands; the day conveyeth speech to the day, and the night of the night reveals knowledge" (the heavens shall declare the glory of God, and the day of days shall regurgitate the word, and the night of the night shall declare understanding) (Psalm 18:1, 2), and yet many have stumbled over this also, and have had contrary to one another (errors). Others marveled at him beyond measure, so that they considered him to be God; and others recognized its beauty so little that they did not consider it a deed worthy of God's creation, and attributed the greater part of it to some evil matter. Meanwhile, God protected both (from error), creating the world on the one hand beautiful and great, so that they could not consider it inconsistent with His wisdom, and on the other hand, both having shortcomings and not self-sufficient, so that they would not consider it to be God. And yet, people, blinded by their thoughts, fell into contrary opinions; by rebuking and reproaching one another, they defend both God's wisdom and those of their speculations which have led them astray. But what do I say about the sun and the sky? How many miracles did the Jews see before their eyes, and soon they worshipped the calf! Or – they saw that Christ cast out demons, and yet they called Him possessed by demons (John 8:48). But this does not serve as a condemnation to the One who cast out (the demons), but as an accusation of those who are blinded by the mind. Therefore, do not condemn Paul for the opinions of those who misused his words, but try to fully know his treasure and reveal his riches; and then, protected by his weapons, you will courageously resist all, you will be able to stop the mouths of both Greeks and Jews. "With what," you ask, "when they do not believe him?" is an indication of what he has done for them, and for the correction of the whole universe. For it was not human power that could have done such great things, but the power of the Crucified One, which animated (Paul), made him stronger than rhetoricians, philosophers, tyrants, kings, and all rulers. And he could not only put on weapons and overthrow opponents, but also make others victorious. Therefore, in order to become useful both to ourselves and to others, let us constantly have it in our hands and delight in its writings, as if it were a beautiful meadow or garden. In this way we will be able to get rid of vice, and love virtue, and receive the promised blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 22

"Are you looking at a person? Whoever is sure of himself that he is Christ's, let him judge for himself, that as he is Christ's, so are we Christ's" (2 Corinthians 10:7).

1. What is especially worthy of wonder in Paul, in spite of all the rest, is that, being placed in a great necessity to praise himself, he achieves a twofold goal: that is, he praises himself, and at the same time by such praise of himself he does not become burdensome to others. This can be seen especially in the Epistle to the Galatians. And there, having touched upon the same subject, he takes care – which is especially difficult, and requires great prudence – about both things, that is, he observes modesty, and says something great about himself. But see with what greatness he does this here also: "Do you look at the person?" (Do you see it before your face?). Notice prudence here too. Having rebuked those who deceived them (the Corinthians), he does not stop his word against them, but passes from those who deceived to those who were deceived. This is what he always does – he denounces not only those who are guilty of error, but also those who have been misled. If he had not made these latter also responsible, they would not have been so easily corrected by what was said by others; they would even be puffed up, as if they had not been accused. That is why He rebukes them. And not only this is worthy of wonder (in Paul), but also that he uses rebukes that are appropriate for both. Listen to what he says (to those who have fallen into deception): "Do you look at the person?" (Do you see it before your face?). Not a small, but a very big accusation! Why? Because the human race very easily falls into deception. The meaning of his words is this: "You judge by appearances, by carnal things, by bodily (relations)." What does "outwardly" mean? If anyone is rich, if anyone is haughty, if someone is surrounded by a crowd of flatterers, if someone praises himself, seeks empty glory, if someone hypocritically pretends to be virtuous, having no virtue in himself – this is the meaning of the words: "Do you look at the person?" (Do you see it before your face?). "Whoever is sure of himself that he is Christ's, let him judge by himself that as he is Christ's, so we are Christ's" (If anyone hopes for himself to be Christ's, let him think of himself, for as he is Christ's, so are we). (The Apostle) does not suddenly want to show himself strict, but little by little strengthens and exalts (speech). And see what harshness in expression and significance there is. By the expression: "by itself" (from himself) he means the following: "Let him not expect to know from us, that is, from our reprimand to him, but let him judge for himself that as he is Christ's, so are we, not because he is Christ's like that, but 'that as he is Christ's, so am I Christ's. In this we are the same, and it cannot be said that he belongs to Christ, and I belong to someone else." But, having shown this equality, he also shows the advantage, saying: "For if I were to boast more of our power, which the Lord has given me for your building, and not for your destruction, I would not remain ashamed" (for if I boast more than anything about the power that I will give... I will not be ashamed of the Lord to creation, and not to destruction) (v. 8). See how he softens his speech, intending to say something great about himself.

Indeed, nothing is so repugnant to many of the hearers as self-praise. Therefore, removing the unpleasantness, (the Apostle) says: "If I were to boast more" (if I boast more). He did not say: "If anyone is sure that he is Christ's, let him consider that he is still far from us, because I have received from the Lord such great power that I can punish and put to death whom I want." And what did he say? "If I had become more" (If and more). Although it is impossible to express how great he (power) had, yet in his words he diminishes it. Nor did he say, "I boast," but, "If I boasted," he said, "If I would boast." And in this way he observes modesty at the same time, and shows his superiority. "For if I were to boast more," he says, "of the power which the Lord hath given" to me (For if I boast of authority, I will give ... Lord). Again he ascribes everything to God, and makes the gift common, saying: "To creation, and not to destruction" (to creation, and not to destruction). Do you see how he again calms the envy that he could arouse by praising himself, and attracts the listener to himself, pointing out the benefit for which he has received power? And how does he say: "We overthrow the designs" (overthrowing thoughts)? This is especially one of the types of creation – to destroy obstacles, to denounce the rotten, and to affirm the one true thing. "To creation" (To creation). "So, for this reason we have received power to create. But if anyone persists, resists, and does not give any hope of correction, then let us also use another force: we will depose and overthrow him." For this reason he adds: "I would not remain ashamed" (I will not be ashamed), i.e., "I would not be found to be either a liar or vain." "But let it not seem that I frighten you with [only] epistles. Since [someone] says: in the epistles he is strict and strong, but in private presence he is weak, and [his] speech is insignificant, let him know that as we are in words in the epistles in absentia, so also in deed personally" (But let me not appear, for the epistles, I have spoken, are heavy and strong, but the coming of the body is weak, and the word is despised: let him think this, for he who is in the word of the epistles, is so also in deed) (v. 9, 10). The meaning of these words is: "I could boast; but lest they say again that in the epistles I boast, and in personal meeting I mean nothing, I will not say anything great about myself." True, later he spoke, but not about the power by which he was terrible, but about revelations, and even more about temptations. "Therefore, lest it should seem that I am frightening you, let him know that what we are in words in the Epistles in absentia, so are we in deed personally" (let him think this, for if we are separated by the word of the Epistles, so is the same in deed). Since it was said of him that in his epistles he wrote many great things about himself, and that in a personal meeting he did not deserve any attention, he said these (the words quoted above), but again with great modesty. He did not say: "As we write to you about great things, so being personally with you, we do great things," but expressed himself much more modestly. When he spoke to those (who esteemed him a man of the flesh), he used strong expressions, "I beseech that after my coming I may not have recourse to that firm boldness which I think to use against some" (v. 2). And when he addresses these things, he acts more leniently, which is why he says: "As we are with you personally, so are we in absentia, that is, we are humble, modest, and vain in nothing." And this is evident from the following words: "For we dare not compare or compare ourselves with those who set themselves up" (for we dare not add or add to ourselves others who praise themselves) (v. 12).

2. Here (the Apostle) shows that they are both vain and talk much about themselves, and reproaches them for praising themselves. "And we," he says, "do nothing of the kind, and if we have done anything great, we attribute everything to God, and make ourselves equal to one another." That is why he adds: "They measure themselves by themselves, and compare themselves with themselves unwisely" (but they measure themselves in themselves, and add to themselves themselves, they do not understand). The meaning of these words is: "We do not equate ourselves with them, but with each other." Thus he says of himself below: "I lack nothing against the higher Apostles" (12:11); as in the first epistle: "I have labored more than all of them" (15:10); and again: "The signs of the Apostle have been shown before you in all patience" (12:12). "Thus, we compare ourselves with ourselves, and not with them, who have nothing. And such arrogance of theirs is peculiar only to madness." Thus he says this either of himself or of them, i.e., that "we dare not compare ourselves with those who dispute with one another, are vain, and yet do not understand (what they do), that is, do not see how ridiculous they are, when they are so vain and exalted before one another. But we will not boast without measure" (v. 13), as they do." Probably, in their praise they said: "We have turned the world, we have reached to the ends of the earth," and many other similar things they have divulged about themselves. "But we," says (the Apostle), "are not so, but according to the measure which God has appointed for us in such a measure, that we may reach even unto you" (but according to the rule, which God has divided for us the measure, to reach even unto you). And thus his humility is revealed on two sides, on the one hand, in the fact that he says nothing more about himself than he has done, and on the other hand, in the fact that he attributes this also to God: "According to the measure of the provision" (rules), he says, "which God has appointed for us in such a measure, that it may reach you also" (which God has divided for us the measure, reach even you). "As (God) divides vineyards to farmers, so He has assigned to each of us his own inheritance. Wherefore we do not boast of anything greater, but of that which is given to us to attain." "For we do not strain ourselves, as we have not reached you, because we have reached you also through the gospel of Christ" (v. 14). "Not only have we been with you, but we have preached the gospel, preached, persuaded, corrected." Probably, those who rebuked Paul simply came to the disciples of the apostles, and as a result of this one coming they attributed all the success of the work to themselves. "But we," says (the Apostle), "have not done so: no one can tell us that we could not come to you, and that we spread our praise to you only in words, because we also preached the word (of faith) to you." "We do not boast without measure, not in the labors of others, but we hope, with the growth of your faith, to increase our inheritance in you more abundantly, so that we may continue to preach the gospel to you, and not to boast that we are ready in someone else's inheritance" (Not boasting immeasurably, not in strange labors, but having hope, growing faith, magnifying in you according to our rule abundantly, in which and in those who are far away to preach good news to you, not by another's rule in those who are ready to boast) (v. 15, 16). In these words (the Apostle) makes a strong accusation (to his accusers) that they both boasted without measure, and boasted of strangers, and that, although all the work belonged to the apostles, they boasted of their labors. "But we," says (the Apostle), "have proved it by works. Therefore, let us not imitate them; but on the contrary, let us say what the deeds themselves testify. And what do I say, "We have reached you also"? I hope that as your faith grows," he does not directly affirm, but, following his custom, he says, "I hope that when you grow in faith, our inheritance will spread further, and we will preach the Gospel to those who are far off. We will go further," he says, "to preach and labor, and not to be vain about what others have labored for." He appropriately called his labor a rule (inheritance) and a measure, as having entered into the possession of the universe, and having received a beautiful inheritance, showing that all this is the work of God. "Therefore," he says, "having such things and expecting even greater, we are not vain, like those who have nothing, and we attribute nothing to ourselves, but we attribute everything to God." Wherefore he adds, "He that boasteth, let him glory in the Lord," v. 17. "And this (to boast), he says, is given to us from God: 'For he is not worthy who praises himself, but whom the Lord praises' (for do not praise yourself, for this one is skillful, but whom the Lord praises) (v. 18). He did not say, "We are (praiseworthy)," but "whom the Lord praises." Do you see with what humility he speaks? And if he begins to speak about himself more loftily, do not be surprised. And in this one can see Paul's prudence. If he had always spoken of himself with humility, he would not have so frightened them, and would not have freed his disciples from error. It happens that he who is modest at the wrong time causes harm; On the other hand, he who says something surprising about himself at the time is beneficial. So did he. Indeed, there was no small danger if the disciples believed some evil rumor about Paul. And this is not because Paul sought the glory of men; if he had sought it, he would not have kept silent for so long about the great and wondrous events that had happened to him in fourteen years; nor would I have been so slow and reluctant to talk about it when there was even a need. Obviously, even then he would not have said this, if he had not seen the extreme need.

Therefore he did not seek the glory of men when he said this, but cared for his disciples. Since he was slandered, that he was self-praised, that he boasted only in words, and could not prove anything by deeds, he found it necessary at last to speak about the revelations that had come to him. Though he could have persuaded them by his very deeds when he said this, yet he confines himself to verbal threats, for he was especially devoid of vanity, as his whole life, both before and after, shows. For this reason he was so suddenly converted to faith in Christ, and by his conversion he amazed the Jews, and despised all the honors which he enjoyed among them, although he was their head and representative. But he did not think of any of this, as soon as he found the truth, and exchanged (all the glory) for insults and dishonor from them. He had in mind the salvation of many (people), and preferred it to everything. And how could he pursue the glory of man who counted Gehenna and the kingdom and the innumerable worlds as nothing in comparison with the love of Christ? Without a doubt, he could not. On the contrary, he is very humble whenever possible; and he himself exposes his former life, calling himself a blasphemer, a persecutor and an offender (1 Tim. 1:13). His disciple Luke tells a great deal about him, evidently having learned from him himself, who told of his former life no less than of his subsequent life.

3. Говорю же это не для того только, чтобы слышали, но и чтобы назидались. Если Павел помнил грехи свои, соделанные до крещения, хотя они и совершенно были изглажены, то какое можем получить прощение мы, которые не помним грехов и по крещении сделанных? Что ты говоришь, человек? Ты оскорбил Бога, и забываешь его? Это новое оскорбление, новая вражда! В каких же грехах просишь себе прощения? В тех ли, которых не знаешь и сам? Истинно так. Ты, конечно, не заботишься и не помышляешь о том, как дать отчет во грехах, когда не стараешься даже и помнить о них, но шутишь тем, над чем не должно шутить. Но придет время, когда не пойдут уже нам на мысль шутки. Ведь нам непременно должно умереть (в виду крайней бесчувственности многих приходится говорить и об известном), непременно должно и воскреснуть, непременно должно и на суд предстать, должно и мучению подвергнуться. Впрочем, последнее не непременно, если захотим. В первом, т. е., в смерти нашей, в воскресении и в суде, властны не мы, но Владыка наш; а чтобы подвергнуться наказанию, или нет, зависит от нас, потому что это принадлежит к области возможного. Если захотим, сделаем и невозможным, как сделали Павел, Петр и все святые, поскольку им невозможно уже подвергнуться мучению. Так вот, если захотим, и нам равным образом невозможно будет пострадать что-нибудь. Хотя бы мы обременены были бесчисленными грехами, можно еще исправиться, пока живем здесь. Итак, постараемся исправить себя. И кто достиг старости, пусть представляет себе, что скоро переселится отсюда, и что довольно уже насладился приятностями жизни (хотя какое удовольствие проводить жизнь в грехе? но я говорю так, соображаясь с его образом мыслей), пусть затем помыслит, что и в короткое время можно ему омыть все свои скверны. Пусть и юноша опять представит себе неизвестность смертного часа, и что, когда часто многие из старцев пребывают еще здесь, юноши прежде их похищаются смертью. Чтобы мы не злоупотребляли временем нашей кончины, оно оставлено для нас неизвестным. Потому и один премудрый в увещание наше говорит: "Не медли обратиться к Господу и не откладывай со дня на день" (не медли обратитися ко Господу, и не отлагай день от дне) (Сир. 6: 8): "потому что не знаешь, что родит тот день" (не веси бо что породит находяй день) (Притч. 27: 1). Отлагательство производит опасение и страх, а немедленно обращение (к Богу) – верное и надежное спасение. Итак, держись добродетели; в таком случае, хотя бы ты в юности переселился отсюда, переселишься безопасно; хотя бы ты достиг старости, переселишься обогащенный, и во всю жизнь будешь иметь сугубый праздник, и как воздержавшийся от порока, и как возлюбивший добродетель. Не говори: "Будет еще время, когда должно обратиться"; такие слова весьма прогневляют Бога. Почему? Потому что Он обещал тебе бесконечные веки, а ты не хочешь потрудиться и в продолжение настоящей жизни, краткой и скоропреходящей, и оказываешься так нерадив и малодушен, что ищешь даже этой кратчайшей жизни. Не те же ли самые у тебя ежедневно пиршества? Не те же ли столы? Не те же ли блудницы? Не те же ли зрелища? Не те же ли деньги? Долго ли будешь любить это, как нечто вечное? Долго ли будешь иметь ненасытную похоть ко греху? Помысли, что сколько раз ты соблудил, столько же раз осудил сам себя, потому что таково именно свойство греха: едва он совершен, как судия произносит уже приговор. Ты упивался, предавался пресыщению, похищал чужое? Остановись же, наконец, обратись на противный путь, воздай благодарение Богу, что не восхитил тебя из среды живых при самом совершении грехов, и не желай, чтобы дано было тебе еще время делать зло. Многие лишились жизни в то самое время, как предавались корыстолюбию, и отошли на явное мучение. Бойся, чтобы и тебе не подвергнуться тому же без всякой надежды на оправдание. Но многим, скажешь, Бог дал время и в самой глубокой старости раскаяться. Что же? Разве и тебе даст? "Может быть, даст", – говоришь ты. Что за слова: "может быть, когда-то, часто"? Подумай только, что дело идет о душе твоей; представь же себе и противное, размысли и скажи: "А что, если не даст?" Но ты опять говоришь: "А что, если даст?" Положим, что и дал бы (Бог); но немедленное обращение и безопаснее и полезнее позднего. В самом деле, если ты уже начал его, то во всяком случае для тебя это полезно, получишь ли, или не получишь отсрочку. Если же ты всегда откладываешь, то, может быть, за это самое не получишь (отсрочки). Отправляясь на войну, ты не говоришь: "Не нужно делать духовного завещания – может быть, возвращусь"; собираясь жениться, не говоришь: "Возьму жену бедную – многие, несмотря и на это, сверх чаяния сделались богатыми"; намереваясь строить дом, не говоришь: "Построю на гнилом основании – многие дома стояли и так". А когда идет дело о душе, утверждаешься на чем-то гнилом: на "может быть", "часто", "когда-то", и вверяешь себя неизвестному. "Не неизвестному, – скажешь ты, – но Божию человеколюбию, потому что Бог человеколюбив". Знаю это и я; но и при человеколюбии Своем Он изъял (из среды живых) тех, о ком я сказал. А что, если ты, и долго проживши, останешься таким же? Ведь кто беспечен теперь, тот и в старости будет таков же. Нет, говоришь ты. Но рассуждающий так, прожив до восьмидесяти лет, отложит до девяноста, а прожив до девяноста, отложит до ста, а после ста лет будет еще беспечнее. И таким образом вся жизнь твоя истрачена будет попусту, и на тебе исполнится то, что сказано было об иудеях: "И погубил дни их в суете " (исчезоша в суете дние их) (Псал. 77: 33). И хорошо еще, если только в суете, а не во зле. Если же отойдем туда с тяжким бременем грехов (а это и значит – во зле), то доставим пищу огню и обильную трапезу червю. Поэтому прошу и молю вас – стать, наконец, мужественно, и отстать от греха, чтобы получить нам обетованные блага, которых да сподобимся все мы благодатью и человеколюбием Господа нашего Иисуса Христа, Которому со Отцем и Святым Духом слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 23

"О, если бы вы несколько были снисходительны к моему неразумию! Но вы и снисходите ко мне" (2 Кор. 11: 1).

1. Намереваясь говорить в похвалу себе, (апостол) употребляет много оговорок. И не раз или два оговаривается, хотя достаточно оправдывали его как самая необходимость дела, так и то, что многократно говорил он прежде. В самом деле, и то, что он поминал о своих грехах, которых не помянул Бог, и то, что называл себя за них недостойным даже наименования апостольского, и для самых нечувствительных делало очевидным, что он не для прославления своего будет говорить то, что намерен теперь сказать. Похвала себе самому, хотя и странно сказать, всего более повредила бы его славе, притом она оскорбительна для многих. И, однако, он не посмотрел ни на что, но имел в виду только одно – спасение слушателей. Итак, чтобы, восхваляя себя, не соблазнить тем нерассудительных, он часто употреблял множество таких оговорок, и здесь говорит: "О, если бы вы несколько были снисходительны к моему неразумию! Но вы и снисходите ко мне" (о да бысте мало потерпели меня, но и потерпите). Видишь ли благоразумие его? Сказать: "о, если бы вы несколько были" (о да бысте) – значит, предоставить дело на их волю; а сказать утвердительно "снисходите" (потерпите) свойственно твердо надеющемуся на их любовь, и показывает уже, что он любит их, и ими взаимно любим. И не просто по обыкновенной какой-нибудь любви, но по любви самой пламенной и неудержимой: говорит, что они должны потерпеть даже и его безрассудствующего. Поэтому и присовокупил: "Ибо я ревную о вас ревностью Божиею" (ревную бо по вас Божиею ревностию) (ст. 2). Не сказал: "люблю вас", но употребил гораздо сильнейшее (выражение). Ревнивы те души, которые сильно пламенеют к любимым ими; и ревность может рождаться не иначе, как от сильной любви. Притом, чтобы не подумали, что он ищет их любви для власти, или чести, или денег, или чего-нибудь подобного, присовокупил: "Божиею ревностию". И Богу приписывается ревность не для того, чтобы ты представлял в Боге какую-нибудь страсть (Божество бесстрастно); но чтобы все знали, что Бог все делает не ради чего-либо другого, а ради тех самих, о ком ревнует, и не для того, чтобы получить самому какую-нибудь прибыль, а чтобы их спасти. Не такова ревность человеческая; она имеет целью собственное успокоение, не то, чтобы не были оскорблены любимые, но чтобы любящие не потерпели чего, и не потеряли уважения, или не унизились в глазах любимых. Здесь же иначе. "Я не о том забочусь, – говорит (апостол), – чтобы мне не унизиться в вашем мнении, но о том, чтобы не увидеть вас растленными (от лжеучителей). Такова ревность Божия, такова и моя ревность – она сильна, и вместе чиста". Затем следует и необходимая тому причина: "потому что я обручил вас единому мужу, чтобы представить Христу чистою девою" (обручих бо вас единому мужу деву чисту) – "Поэтому ревную не для себя, но для Того, кому обручил вас". Настоящее время есть время обручения, а время брачных чертогов другое, т. е., когда скажут: "восстал жених". Какая новость! В мире девы обыкновенно бывают только до брака, а после брака они уже не девы. А здесь не так. Хотя бы до брака и не были девами, но после брака делаются девами. Таким образом, вся Церковь есть дева, потому что (апостол) говорит это ко всем – и к женатым, и к замужним. Посмотрим же, что принес он, когда обручил нас, какие дары? Не золото или серебро, но царство небесное. Потому и сказал: "Итак мы - посланники от имени Христова" (по Христе посольствуем) (2 Кор. 5: 20). И он молит, когда хочет взять невесту. Образом этого служило то, что была с Авраамом. И тот также посылал верного раба для обручения языческой девы. И здесь Бог послал слуг Своих, чтобы они обручили Сыну Его церковь, а прежде посылал пророков, которые говорили: "Слыши, дщерь, и смотри, и приклони ухо твое, и забудь народ твой и дом отца твоего. И возжелает Царь красоты твоей" (слыши, дщи, и виждь, и забуди люди твоя и дом отца твоего, и возжелает царь доброты твоея) (Псал. 44: 11, 12). Видишь ли пророка обручающего? Видишь ли и апостола, с великим дерзновением повторяющего то же и говорящего: "потому что я обручил вас единому мужу, чтобы представить Христу чистою девою" (обручих вас единому мужу деву чисту представити Христови)? Замечаешь ли опять благоразумие (апостола)? Сказавши: "вы должны снизойти ко мне", не прибавил: "потому что я ваш учитель", или: "ради себя говорю"; но употребил выражение, которое делало им особенную честь, представил себя в виде невестоводителя, а их – в виде невесты. И потом говорит: "Но боюсь, чтобы, как змий хитростью своею прельстил Еву, так и ваши умы не повредились, [уклонившись] от простоты во Христе (боюся же, да не како, якоже змий Еву прельсти лукавством своим, тако истлеют разумы ваши от простоты, яже о Христе) (ст. 3). Хотя погибель угрожает вам собственно, но скорбь общая". Смотри – и здесь какое благоразумие! Он не сказал этого открыто, хотя они уже действительно были растленны, как можно видеть из слов: "когда ваше послушание исполнится" (егда исполнится ваше послушание), также: "чтобы не оплакивать мне многих, которые согрешили" (восплачуся многих прежде согрешших) (10: 6; 12: 21); между тем, не попускает им оставаться и в ожесточении. Потому и говорит: "чтобы не" (да не како). И не осуждает, и не умалчивает, поскольку и то и другое – и явно сказать, и совсем скрыть – равно небезопасно. Потому он и соблюдает средину, говоря: "чтобы не" (да не како). Так именно свойственно говорить тому, кто ни слишком осуждает, ни слишком доверяет, но держится средины между тем и другим. Этими словами, таким образом, он успокаивал их; историческим же напоминанием (о Еве) приводил их в несказанный страх и отнимал у них всякий повод к извинению. Ведь хотя и змий был злобен, и Ева несмысленна, однако ничто не спасло жену (от обвинения).

2. "Итак, смотрите, – говорит (апостол), – не подвергнитесь и вы тому же: тогда ничто не защитит вас. И змий тем и обманул, что обещал много". Отсюда видно, что и лжеучители, хвалясь и надмеваясь, обольщали (коринфян). Об этом же можно заключать не только отсюда, но и из дальнейших слов: "Ибо если бы кто, придя, начал проповедывать другого Иисуса, которого мы не проповедывали, или если бы вы получили иного Духа, которого не получили, или иное благовестие, которого не принимали, - то вы были бы очень снисходительны" (аще бо грядый инаго Иисуса проповедает, егоже не проповедахом, или духа инаго приемлете, егоже не приясте, или благовествование ино, еже не приясте, добре бысте потерпели). Не говорит: "чтобы вам не прельститься, как Адам"; но показывает, что они, как женщины, подверглись обольщению, потому что женщинам свойственно обольщаться. И не сказал: "так и вы обольщены"; но, продолжая иносказательную речь, говорит: "чтобы… и ваши умы не повредились, [уклонившись] от простоты во Христе" (да не како истлеют разумы ваши от простоты, яже о Христе). "От простоты, – говорю, – а не от лукавства; не от злонамеренности, не от неверия вашего, но от простоты". Впрочем, и в этом случае не заслуживают извинения обольщаемые, как показал пример Евы. Если же это (обольщение) не заслуживает извинения, то тем более – кто впадает в обольщение по тщеславию. "Ибо если бы кто, придя, начал проповедывать другого Иисуса, которого мы не проповедывали" (Аще бо грядый инаго Христа проповедает, егоже не проповедахом). Отсюда видно, что коринфяне не сами были причиною своего растления, но что посторонние обольстили их. Поэтому и говорит: "придя" (грядый). "Или если бы вы получили иного Духа, которого не получили, или иное благовестие, которого не принимали, - то вы были бы очень снисходительны [к тому]" (то уместно было бы снисхождение ваше) (Аще духа инаго приемлете, или благовествование ино, еже не приясте, добре бысте потерпели). Что ты говоришь? Галатам сказал: "кто благовествует вам не то, что вы приняли, да будет анафема" (аще кто вам благовестит паче, еже приясте, анафема да будет) (1: 9); а теперь говорит: "вы были бы очень снисходительны [к тому]" (добре бысте потерпели)? Именно поэтому-то самому и надлежало бы не терпеть, а бежать. Если бы они говорили то же (что и ты), надлежало бы потерпеть. Как же ты говоришь: "когда говорят то же, не должно терпеть"? А если бы говорили иное, должно было бы терпеть? Вникнем (в слова апостола). Пред нами великая опасность и глубокая пропасть: если оставим без исследования, то сказанное выше откроет вход всем ересям. Итак, какая же мысль заключается в этих словах? Лжеучители хвалились, что апостолы учат несовершенно, а они, напротив, привносят нечто большее. Вероятно, они, пустословя о многом, внесли в догматы (веры) бессмысленные добавления. Потому-то (апостол) упомянул и о змие и о Еве, обольщенной чаянием большего. На это намекал он и в первом послании, говоря: "вы уже обогатились, вы стали царствовать без нас" (се обогатистеся, без нас воцаристеся) (4: 8), и еще: "Мы безумны Христа ради, а вы мудры во Христе" (мы буи Христа ради, вы же мудри о Христе) (4: 10). И так как они, пользуясь внешнею мудростью, вероятно, много пустословили, то (апостол) и говорит: "Если бы они сказали что-нибудь лишнее, и проповедовали другого Христа, которого не должно проповедовать, а мы умолчали бы, "вы были бы очень снисходительны" (добре бысте потерпели)". С этим намерением он и присовокупил: "которого мы не проповедывали" (егоже не проповедахом). А если у них те же основания веры, то какое преимущество? "Сколько бы они ни говорили, не скажут больше того, что мы уже сказали". И смотри, с какою точностью говорит об этом. Не сказал: "если бы пришедший стал говорить нечто большее, нежели мы", потому что (лжеучители) говорили нечто большее, с большею властью и с большею красотою в словах. Поэтому и не сказал так, а что (говорит)? "Если бы кто, придя, начал проповедывать другого Иисуса" (грядый инаго Иисуса проповедает), – для чего не было нужды в красивом наборе слов, – "или если бы вы получили иного Духа" (или духа инаго приемлете), – то есть, обогащает вас большими дарами благодати, для чего также не было нужды в красивых словах, – "или иное благовестие, которого не принимали" (или благовествование ино, еже не приясте), – что точно также не требовало изящества слова, – "вы были бы очень снисходительны [к тому]" (добре бысте потерпели). Смотри же, какое строгое наблюдается везде разграничение, из которого ясно видно, что они ничего лишнего и большего (пред апостолами) не сказали. Сказавши: "Ибо если бы кто, придя, начал проповедывать другого Иисуса" (аще грядый инаго Иисуса проповедает), прибавил: "которого мы не проповедывали" (его же не проповедахом); и к словам: "или если бы вы получили иного Духа" (или инаго духа приемлете), присовокупил: "которого не получили" (егоже не приясте); также сказавши: "или иное благовестие" (или благовествование ино), присоединил: "которого не принимали" (еже не приясте). А всем тем показывает, что: "Должно смотреть не просто на то, сказали ли они что-нибудь большее, но на то, сказали ли они что-нибудь большее, что надлежало сказать, а нами было опущено. Если же они говорили, о чем не надлежало говорить, о чем потому и мы не сказали, то для чего и слушаете их?"