Who was long-suffering before Moses? Blessed and valiant Joseph, who, having become famous for his chastity, was no less famous for his longsuffering. He was sold, while he did not do any offense, but served, worked, and did everything that is proper to slaves. Evil blasphemy was leveled against him, but he did not take revenge, although he had his father on his side; on the contrary, he even carried food to the brethren into the wilderness, and when he did not find them, he did not despair and did not return, although he had the opportunity to do so if he had wanted to, he always retained a truly fraternal disposition towards these fierce and cruel people. Again, when he sat in prison and was asked the reason, he said nothing bad about them, but only: "I have done nothing," and "I am stolen from the land of the Jews" (Gen. 40:15). And after that, when he again received power, he nourished them and delivered them from innumerable evils. Thus, when we are vigilant over ourselves, the malice of our neighbor cannot turn us away from virtue. But his brothers were not like that. They took off his clothes and wanted to kill him, and reviled him for dreaming. He brought them food, and they plotted to deprive him of his freedom and life. They ate themselves, but they despised their brother, throwing him naked into the pit. What could be worse than such an atrocity? What murderers were they not more inhuman? And then, having taken it out of the pit, they gave it over to a thousand deaths, - they sold it to people of foreign tribes and savages, who were going to the barbarians. But he, having become king, not only did not take revenge on them, but freed them, as far as was in his power, from sin, calling everything that happened the work of God's Providence, and not their malice. And whatever he did to them, he did not to avenge the offense, but to feign it, for his brother's sake. For this reason, when he saw afterwards that they would not let go of his brother, he immediately threw off his mask, began to weep loudly and embrace them, as if they, who had previously destroyed him, had done him the greatest beneficence; he brought them all to Egypt and showered them with innumerable blessings. What justification will we have, when, after the law and grace, after such an increase in wisdom, we do not imitate him who lived before grace and law? Who will save us from punishment? No, truly, there is nothing worse than rancor. This was also shown by the debtor of ten thousand talents. At first, his debt was forgiven, and then it was demanded again: he was forgiven – out of God's love for mankind, and again he was demanded – for cruelty and rancor towards his lieutenant (Matthew 18:24-38). Knowing all this, let us forgive the sins of our neighbors and repay them with good, so that we may also receive mercy from God, according to the grace and love of mankind of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

DISCOURSE 72

"Verily, verily, I say unto you, He that receiveth him whom I send receiveth me; but he that receiveth me receiveth him that sent me" (John 13:20).

1. A great reward for the services rendered to the servants of God, and the fruits from them we receive even in the present life. "He who receives" you, says Christ, "receives Me; but he that receiveth me receiveth him that sent me." And what can compare to accepting Christ and His Father? But what does this have to do with what has been said before? What is common between the words, "When ye do, blessed are ye," and those that follow, "He who receives" you? The connection is close and very close. And look what it is. Since (the apostles) had to go out (to preach) and suffer great tribulations, Christ comforts them in two ways: first, through Himself, and secondly, through others. If, he says, you will be inquisitive, always having Me in mind, and imagining all that I have suffered and done, you will easily endure calamities. But not only by this (comforts them), but also by the fact that they will enjoy great services from all. He pointed to the former, saying, "When ye do, blessed are ye"; and to the other – with the words: "He who receives" you, "He receives Me." And when he had bequeathed these things to them, as to those who had to go round the whole world, and thinking that the traitor had lost both of them, and would make no use of them, that is, neither patience in the midst of labor, nor the services of men who would receive, Again he was indignant in spirit. The Evangelist, meaning this and showing that He was therefore indignant, adds: "When Jesus had said this, he was troubled in spirit, and testified, and said, One of you shall betray me" (John 13:21). Again, he instills fear in everyone, without calling them by name. Although (the apostles) did not recognize anything evil in themselves, they were perplexed, because they believed the words of Christ more than their own thoughts. That's why they looked at each other. Thus, by attributing the whole matter to one, Christ thereby lessened fear; and when he added, "One of you," he caused all to be confused. And what happened? All the others look at each other, and the always fiery Peter gives a sign to John. Since he had already been reproached, and when (Christ) wanted to wash his feet, he did not allow it, and everywhere, although he acted out of the impulse of love, he was subjected to reproach, now, fearing (a new rebuke), he did not remain silent or speak, but through John he wants to know.

Here it is appropriate to ask: why, at a time when everyone was in anguish and trembling, when the supreme (apostle) was afraid, John, as if in joy, reclines in the bosom of Jesus, and not only lies, but also falls down before the Persians? And not only this is worthy of investigation, but also the following. What exactly? What he says about himself: "whom Jesus loved" (John 13:23) Indeed, why did no one else say this about himself? After all, others were also loved? But John is more than others. If it is not someone else who has said this about him, but he about himself, then there is nothing surprising in this. This is what Paul does when he says: "I know a man who was fourteen years ago" (2 Corinthians 12:2); yes, he ascribed to himself not a few other praises. And does it seem unimportant to you that as soon as he heard: "Follow me" (Matthew 4:18-20), immediately, leaving his father and his father, he followed that he was taken alone with Peter to the mountain, and again, on another occasion, entered the house (of the bishop)? Moreover, how much he praised Peter! He did not hide the fact that Christ said to him: "Peter, do you love Me more than they" (John 21:15)? And everywhere he shows Peter to be fiery and sincerely disposed towards him. Thus, when (Peter) said, "And what is he?" (John 21:21), he said this out of great love. That is why no one else has said this about himself; and he would not have said it if he had not had to speak of this circumstance. If, having said that Peter had made a sign to John to ask, he had not added anything more, he would have led us to greater perplexity, and would have forced us to look for the reason (of Peter's action). Therefore, in order to remove this perplexity, he himself says: "He reclined at the breast of Jesus" (John 13:23). And do you think that you did not know enough when you heard that he reclined and that the Master permitted him to do so? If you want to know the reason for this, then it was done out of love. That is why he says, "whom Jesus loved." And I think that he did this for another purpose, namely, to show that he was a stranger to the accusation of treason. That is why he speaks fearlessly and acts. Otherwise, why did he say it not at another time, but precisely when the supreme gave him a sign? So that you do not think that you have given him a sign as the eldest, he says that this was done out of great love. Why then does he fall down to the Persians? (The disciples) did not yet think anything great about Christ, and moreover (John) thereby eased his sorrow. Naturally, then their faces were sad; for if they were troubled in their souls, how much more was this confusion (visible) on their faces. Wherefore, comforting them with words and questions, (Jesus) permits and permits them to fall down on His hands. Notice, then, how alien John is to boasting. He did not call himself by name, but said, "whom he loved," just as Paul said, "I know a man who was fourteen years ago." On this occasion, Jesus denounces the betrayer for the first time, but even now – without calling him by name, but how? "He to whom I will dip a piece of bread and give" (John 13:26). And this very form of rebuke could touch him, if he was not already ashamed of the meal, eating of bread alone. Indeed, let the fellowship at the table not touch him; but who would not be attracted by the fact that he received bread from Christ? But he was not attracted. That is why "Satan" then "entered" him, laughing at his shamelessness. While he was in the face (of the apostles), Satan did not dare to enter into him, but attacked him from without; and when (Christ) discovered him and excommunicated him, then he entered into him fearlessly. Since he was so corrupt and incorrigible, he should not have been kept in the face for long. That is why Christ finally spewed him out; and when he was cast out, then Satan took possession of him, and he left the congregation and went out by night. "Then Jesus said unto him, What thou doest, do quickly. But none of those who sat at table understood" (v. 27, 28).

2. Oh, what insensibility! How could one not soften and not be ashamed! He did not go out, becoming even more shameless. But the words, "Do quickly," mean neither command nor counsel; on the contrary, by them (Christ) reproaches and shows that He would like (the betrayer) to reform, and that He leaves him only because he was incorrigible. And (this), it is said, "none of those who sat at table understood." Here someone may be perplexed as to why the disciples, even after they had asked, "Who is this?" and received the answer, "He to whom I will dip a piece of bread and give," and after that they did not recognize (the betrayer)? Probably Christ spoke quietly, so that no one heard. For this reason, of course, John, too, falling down before His hands, asked almost in His ear, so as not to make the betrayer manifest, and Christ answered in the same way, so that even now He did not make it manifest. And although He emphatically said, "What you do, do quickly," yet the Apostles, in spite of this, did not understand. With these words He showed that everything He said to the Jews about death was true. And to the Jews he said, "No one takes it away from me. I have power to lay it down, and I have power to receive it again" (John 10:18). And indeed, as long as He did not allow them to be taken, no one was able; and when He did, then it became easy. Hinting at all this, He said: "What you do, do quickly." But even then He did not make the traitor famous. It could happen that he would have been torn to pieces and killed. That is why "none of those who sat at table understood." Is it John? Yes, and John, because he did not suppose that the disciple could have come to such great iniquity. Being far from such wickedness themselves, (the apostles) could not suspect anything of the kind in others. And so, as before He had said to them, "I do not speak of all of you," and nowhere did He reveal (the betrayer), so now they thought that He was speaking of a stranger. "It was night," it says, "when he went out" (v. 30). Why do you tell me about time? In order that you may know the shamelessness (of the traitor), since time has not deterred him from carrying out his enterprise. However, this did not make it explicit. At that time, the apostles, being possessed by fear and great anxiety, were in confusion and did not understand the true meaning of Christ's words. They thought that (Christ) had said, "That He might give something to the poor" (v. 29), because He took much care of the poor, teaching us also to have great care for them. And they thought so, not without reason, but because (Judas) had the ark with him. However, it does not appear that anyone brings money to Christ. That the disciples nourished Him from their possessions is said, but there is no hint of this anywhere.

How, then, did He who commanded carry neither a travel bag, nor a brass, nor a rod, but carried an ark to minister to the poor? This is so that you may know that even a person who is extremely poor and has crucified his flesh needs to have great care about this. For (Christ) did many things for our instruction. Thus the disciples thought that this was what He was saying, that is, that Judas should give something to the poor. But (Judas) was not moved by the fact that He did not want to rebuke him until the very last time. We should do the same – not to reveal the sins of people living with us, even if they were incurable. And even after that, when Judas came to betray Him, he kissed Him and deigned to do such a deed when he was already going to a much more difficult feat, to the cross and to a shameful death; and at the same time He again showed His love for mankind. Here He even calls His death glory, teaching us that there is nothing so shameful and reproachful that it does not turn to the greater glory of man, if he is subjected to it for God's sake. After Judas went out to betray Him, He says, "Today the Son of Man is glorified" (v. 31). In this way He encourages the souls of the disciples who have been thrown into despondency and persuades them not only not to complain, but even to rejoice. For this reason He had rebuked Peter even before. To be put to death and to conquer death is indeed a great glory. This is the meaning of the words that He said about Himself: "When ye shall exalt the Son of man, then ye shall know that it is I" (John 12:32; cf. 8:28), and again: "Destroy this temple" (John 2:19), and again: "A sign shall not be given unto you, except the sign of Jonah" (Luke 11:29). And is it not a great glory, indeed, that He appeared more powerful after death than before death? The disciples, in order to assure of the resurrection, performed great miracles. And if He had not risen and was not God, how would they have done such things in His name? "And God will glorify Him" (John 13:32). What does it mean: "And God will glorify Him in Himself"? That is, through Himself, and not through another. "And presently he shall glorify Him," that is, together with the cross. Not after a long time, he says; he will not wait for the distant time of the resurrection, nor then will he reveal Him glorious; and immediately, on the cross itself, glory will be revealed. And indeed, then the sun darkened, the stones disintegrated, the veil was torn, and many bodies of the departed saints were resurrected; there were seals on the coffin, guards surrounded it, a stone lay over the body – and yet the body was resurrected. Forty days passed, and the Spirit descended, and immediately everyone began to preach Him. This is what it means: "He will glorify Him in Himself, and will soon glorify Him": not through angels and archangels, and not through any other power, but through Himself.

3. But how did He glorify Him through Himself? He did everything for the glory of the Son, although the Son himself did everything. Do you see that (Christ) relates His works to the Father? "Children! I will not be long with you. You will seek me, and as I said to the Jews, that whither I am going you cannot come, [so] I say to you now" (John 13:33). After supper, Christ begins a sad conversation. When Judas came out, it was no longer evening, but night. And since they were soon to come to take Him, it was necessary to convey everything to the Apostles, so that they might remember it. However, it is more correct to say that the Spirit reminded them of everything. For it is natural that they should have forgotten many things, for it was the first time they had heard of it, and besides, they had to be subjected to such great temptations. They were overcome by sleep, as another Evangelist notes, and were possessed with sorrow, as Christ Himself says: "But because I have said these things to you, your heart is filled with sorrow" (John 16:6); how could they keep all this well in their memory? So why was it said to them? Not a little contributed to the glory of Christ in their opinion by the fact that, having clearly learned about it afterwards, they remembered that they had heard about it from Christ Himself. And why does He plunge their souls into despondency beforehand, saying: "I will not be long with you"? This was rightly said to the Jews. But why do You place us along with these ungrateful? Far from it. Why then did He say, "As I said to the Jews"? By this He reminded Him that He was not only predicting this now, when the calamities were already coming, but He had foreseen it even before; and they themselves are witnesses to this, for they have heard that he spoke this also to the Jews. For this reason He added, "children," so that the Apostles, when they heard "as I said to the Jews," would not think that these words were spoken to them in the same way as to the Jews. Thus He said this, not to discourage them, but to encourage them, lest the calamities that had come unexpectedly should trouble them. "Where I'm going, you can't come." By this He shows that His death is a repose and a transition to a place where bodies subject to decay are not allowed. He says this in order to arouse in them love for Himself, and to make it more ardent. For you know that we are inflamed with a special love for our friends when we see them withdrawing to a place where it is impossible for us to go. Therefore He said this to the Jews in order to frighten them, and to the Apostles in order to kindle love in them. This place is such that not only they, but even you, the beloved, cannot come there. Here He also shows His dignity. "And I say to you now." Why "now"? Otherwise for them, and otherwise for you, that is, not with them. When did the Jews seek Him, and when did the disciples seek Him? The disciples after they had fled, and the Jews, after the capture of their city and the coming of the wrath of God upon them from here, were subjected to terrible and indescribable calamities. Therefore I spoke to the Jews then, because of their unbelief, and to you now, lest calamity come upon you unexpectedly. "A new commandment I give unto you" (v. 34). Since, hearing these words, they could naturally be confused, like people who will be deprived of all help, He comforts them, protecting them with love – this root and affirmation of all good things. It was as if He were saying, "Do you grieve that I am departing?" But if you love each other, you will be even stronger. Why did He not say so? For He said what was much more profitable for them: "By this shall all men know that you are My disciples." By this He has already shown at the same time that their countenance will not be destroyed, as soon as He has granted them a distinguishing sign. He said this even when the traitor was separated from them. How does He call this commandment new, when it was also in the Old Testament? He made it new in its very image; wherefore he added, "as I have loved you." I, he says, did not pay you a debt for your previous merits, but I Myself began (to love you). In the same way, you should do good to your friends, even though you owe them nothing. Why is that? For it is especially the meaning of holy men, since it is the foundation of all virtue. It is by this that we are all saved. It is she, he says, that means the disciple. Then everyone will praise you when they see that you imitate my love.

4. What is it? Do not miracles show this much better? No. "Many will say: Lord! Did they not cast out demons in Thy name?" (Matthew 7:22). And again, when the apostles rejoiced that demons obeyed them, He said: "Rejoice not that the spirits obey you, but rejoice that your names are written in heaven" (Luke 10:20). It is true that miracles have led (to Christ) the universe, but this is because they were preceded by love. If there were no love, there would be no miracles. She immediately made the apostles good and beautiful people, so that they all had one heart and one soul. And if they did not agree with each other, then everything would perish. But this is not said to them alone, but also to all who believe in Him. For even now it is not the other thing that tempts the pagans, namely, that there is no love. But they, you will say, also reproach us for the fact that there are no miracles? Yes, but not so much. In what did the apostles show love? Do you see that Peter and John are inseparable from each other and enter the temple together? You see that Paul is also animated by love for them, and do you still doubt? If they acquired other virtues, how much more did they have love, which is the mother of good: it grows from a virtuous soul, and where there is vice, there this plant withers. When, it is said, iniquity shall abound, "the love of many shall wax cold" (Matt. 24:12). And the pagans are not so much converted by miracles as by life; but nothing is so good for life as love. Those who performed signs were often called deceivers by the pagans; but they cannot reproach a pure life. Therefore, as long as preaching was not yet widespread, miracles were justly an object of wonder, and now it is necessary to arouse wonder at life. Indeed, nothing seduces so much as vice; And rightly so. For when a pagan sees that he who is commanded to love his enemies is covetous, robs, incites to enmity, and treats his fellow tribesmen as wild beasts, he will call our words empty ravings. When he sees that (the Christian) trembles at death, how will he accept the words about immortality? When he sees that we are power-hungry and subservient to other passions, he will be even more attached to his teaching, not thinking anything great about us. We, verily we, are guilty of the pagans remaining in error. They have long condemned their doctrine and look upon ours with respect; but our life keeps them from converting. It is easy to be wise in words, many of them did it; but they require proof from deeds. Let them, you say, think of our ancient men? But they do not believe at all, but want to see people living now. Show us, they say, faith from your works; And there are no cases. On the contrary, they see that we are worse than beasts in tormenting our neighbor, and therefore they call us the plague of the universe. This is what keeps the Gentiles from joining us. Therefore, we will be punished for them as well, not only because we do evil, but also because the name of God is blasphemed through us. How long will we be attached to wealth, luxury, and other passions? Let us finally leave them behind. Listen to what the prophet says about some fools: "Let us eat and drink, for tomorrow we will die!" (Isaiah 22:13). The same cannot be said about today's people. Now many appropriate to themselves the inheritance of all, for which the prophet rebukes them, saying: "As if you were alone settled on the earth" (Isaiah 5:8)? Wherefore I fear lest anything evil may happen, and lest we should draw upon ourselves any punishment of God. And in order that this may not happen, let us exercise ourselves in every virtue, so that we may attain to future blessings, according to the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

БЕСЕДА 73

"Симон Петр сказал Ему: Господи! куда Ты идешь? Иисус отвечал ему: куда Я иду, ты не можешь теперь за Мною идти, а после пойдешь за Мною" (Иоан.13:36)

1. Великое благо – любовь. Она сильнее огня, восходит к самому небу, и нет препятствия, которое бы могло удержать ее сильное стремление. Вот, например, пламеннейший Петр: после того, как услышал: "куда Я иду, вы не можете придти", - что говорит? "Господи, куда Ты идешь"? Это он сказал, желая не столько узнать, (куда идет Христос), сколько последовать за Ним. Сказать прямо: я пойду – он пока еще не смел; а говорит: "куда Ты идешь"? И Христос отвечал не на слова его, а на мысль, так что его желание видно из самых слов Христа. Что Он сказал? "Куда Я иду, ты не можешь теперь за Мною идти". Видишь ли, что Петр желал последовать за Ним, а потому и спросил? Да и тогда, как услышал: "после пойдешь за Мною", он не удержал своего желания, хотя и получил вожделенную надежду, но желал до того, что сказал: "Почему я не могу идти за Тобою теперь? Я душу мою положу за Тебя" (Иоан.13:37). Так как он уже освободился от страха предательства и увидел себя в числе искренних (учеников), то уже с дерзновением сам спрашивает, между тем как другие молчат. Что ты говоришь, Петр? (Христос) сказал: "не можешь", а ты говоришь: могу? Итак, ты узнаешь на самом опыте, что твоя любовь, без помощи свыше, ничто. Отсюда ясно, что Христос и падение Петра допустил для его же пользы И прежними действиями Он хотел вразумить его; но так как Петр оставался при своей горячности, то хотя он и не довел его и не побудил к тому, чтобы он отрекся, однако ж оставил его без помощи, чтобы он познал свою немощь. Христос сказал, что Ему надлежит быть предану, а Петр говорит: "Будь милостив к Себе, да не будет этого с Тобою!" (Матф.16:22). Ему сделан был упрек, но он не вразумился, а напротив, когда Христос хотел умыть ему ноги, опять сказал: "не умоешь ног моих вовек" (Иоан.13:8). И теперь, когда услышал: "ты не можешь теперь за Мною идти", снова говорит: "если и все соблазнятся о Тебе, я не соблазнюсь" (Матф.26:33). Привыкнув таким образом противоречить Христу, он легко мог бы впасть в гордость; а потому-то Христос наконец и научает его не противодействовать. Вот на это и намекает Лука, когда говорит, что Христос сказал: "Я молился о тебе, чтобы не оскудела вера твоя" (Лук.22:32), то есть, чтобы ты не погиб окончательно. Чрез все это научает его смирению и показывает, что человеческое естество само по себе – ничто. Так как великая любовь побуждала Петра к противоречию, то Христос наконец вразумляет его, чтобы он не подвергался тому же и впоследствии, но, вспоминая о том, что случилось с ним, знал бы самого себя. И смотри, какое сильное падение! Не однажды и не дважды он подвергся этому падению, но испугался до того, что в короткое время трижды произнес слово отречения, - чтобы таким образом познал, что не столько он любил, сколько был любим. Однако ж после такого падения Христос опять говорит: "любишь ли ты Меня больше, нежели они" (Иоан.21:15)? Значит, это падение произошло не от холодности, а от того, что он лишился помощи свыше. Любовь Петра Христос принимает, но происходящее от ней противоречие отсекает. Если ты любишь, то должен покоряться тому, кого любишь. Сказал и тебе и бывшим с тобою: "не можешь"; для чего же ты споришь? Разве ты не знаешь, что значит отвергать слова Божии? Но так как ты не хочешь из этого уразуметь, что невозможно не быть тому, что Я говорю, то узнаешь о том из отречения, хотя оно тогда казалось тебе гораздо невероятнее. Об этом ты даже не знал, а то сознавал в своей душе, - и однако ж случилось то, чего ты вовсе не ожидал. "Душу мою положу за Тебя". (Петр) слышал, что больше этой любви "нет (ничего)", и потому, будучи ненасытен и желая достигнуть самой высшей (любви), тотчас же устремился к ней. Но Христос, показывая, что только Он один может с уверенностью возвещать это, говорит: "не пропоет петух", т.е. теперь же. Действительно, немного уже оставалось времени, так как беседовал поздно ночью, когда уже прошла первая и вторая стража. "Да не смущается сердце ваше" (Иоан.14:1). Это Он говорить потому, что ученики, услышав (слова Его), по всей вероятности, смутились. В самом деле, если верховному и столько пламенному (ученику) сказано было, что он прежде, нежели алектор возгласит, трижды отречется, то им естественно было ожидать, что их постигнет какое-либо несчастье, которое в состоянии потрясти и адамантовые души. А так как, помышляя об этом, они естественно приходили в ужас, то смотри, как Он успокаивает их, говоря: "Да не смущается сердце ваше". Этим Он прежде всего показывает Свою божественную силу, так как Он знает и обнаруживает то, что у них было на душе. "Веруйте в Бога, и в Меня веруйте", то есть – все бедствия пройдут. Вера в Меня и в Отца сильнее угрожающих вам бедствий; она не допустит, чтобы какое-либо несчастье одолело вас. Затем прибавляет: "В доме Отца Моего обителей много" (ст.2). Как в утешение скорбящему Петру Он говорил: "после пойдешь за Мною", так и им подает такую же надежду. Чтобы они не подумали, что только ему одному дано обещание, Он говорит "В доме Отца Моего обителей много. А если бы не так, Я сказал бы вам: Я иду приготовить место вам", - то есть, и вы будете в том же месте, где и Петр. Там весьма много обителей и нельзя сказать, чтобы нужно было приготовлять их. А так как Он сказал: не можете "придти куда Я иду", то чтобы не подумали, что они навсегда отлучены от Него, Он присовокупил: "чтобы и вы были, где Я" (ст.3). Я столько забочусь об этом, что уже приготовил бы это место, если бы издавна он не было уготовано для вас. Этим Он показывает, что они должны вполне надеяться и уповать на Него.

2. Потом, чтобы они не подумали, что Он говорит это только для ободрения их, но верили, что это действительно так, Он присовокупляет: "А куда Я иду, вы знаете, и путь знаете" (Иоан.14:4). Видишь ли, как Он удостоверяет их, что то не напрасно было сказано? Говорит же это потому, что видел их душу, - как она желает знать это. Петр сказал вышеприведенные слова не для того, чтобы узнать, но чтобы последовать. Когда же он подвергся упреку и между тем Христос объявил возможным то, что в то время казалось невозможным, то эта самая невозможность привела Петра к желанию тщательно узнать о том. Потому-то и говорит им: "и путь знаете". Как вслед за словами: "отречешься от Меня", не смотря на то, что никто ничего не сказал, Он, испытуя сокровенное в сердце, присовокупил: не смущайтесь, - так и теперь, сказавши: "знаете", выразил желание их души и Сам подал им повод спросить об этом. Слова же : "куда Ты идешь"– Петр сказал по внушению великой любви, а Фома от страха. "Господи! не знаем, куда идешь" (Иоан.14:5). Мы не знаем, говорит, места, и как можем знать путь, туда ведущий? И смотри, с какою робостью. Не сказал: укажи нам это место, но: "не знаем, куда идешь". Об этом давно уже все желали знать. В самом деле, если иудеи, слыша (эти слова), приходили в недоумение, не смотря на то, что хотели освободиться от Христа, то тем более желали узнать об этом те, которые никогда не хотели разлучиться с Ним. Потому-то, хотя они боялись спросить Его, однако ж спрашивают, будучи побуждаемы к тому великою любовью и беспокойством. Что же Христос? "Я есмь путь и истина и жизнь; никто не приходит к Отцу, как только через Меня" (Иоан.14:6). Почему же Он не тотчас, как Петр спросил: "куда Ты идешь"? – отвечал: Я иду к Отцу, а вы теперь не можете идти, - но ввел в Свою речь столько слов, предлагая вопросы и ответы? Иудеям, конечно, Он по справедливости так не сказал; но почему ученикам? И ученикам, и иудеям Он говорил, что пришел от Бога и к Богу идет, но теперь говорит об этом яснее, чем прежде. Иудеям Он не сказал так ясно, потому что, если бы сказал: не можете придти "к Отцу, как только через Меня", то они тотчас же подумали бы, что это сказано по гордости; а теперь, когда Он умолчал об этом, Он поверг их в беспокойство. Но для чего же, спросишь, Он также говорил и ученикам, и Петру? Он знал великую ревность Петра, - что, в противном случае, он еще более стал бы беспокоить Его. Итак, чтобы отвлечь его от этого, Он говорит прикровенно; а когда достиг того, чего хотел, темнотою и прикровенностью речи, то опять говорит открыто.

Сказавши: "где Я", туда никто не может придти, Он присовокупил: "в доме Отца Моего обителей много", - и еще: "никто не приходит к Отцу, как только через Меня". Он не хотел так сказать им в самом начале, чтобы не повергнуть их в большую печаль; когда же утешил их, тогда и говорит. После упрека, сделанного Петру, Он, действительно, много отнял у них печали: а между тем и они сами, опасаясь, как бы не услышать того же, сделались более смиренными. "Я есмь путь". Это – подтверждение слов: "не приходит к Отцу, как только через Меня"; а слова: "истина и жизнь"– удостоверение в том, что так непременно будет. Если Я и жизнь, то и самая смерть не может воспрепятствовать вам придти ко Мне. Иначе сказать: если "Я есмь путь", то вы не будете иметь нужды в руководителе; если Я истина, то слова Мои – не ложь; если Я жизнь, то, хотя вы и умрете, однако ж получите то, о чем Я сказал. Что касается до пути, то это они поняли и исповедали; а остального не уразумели, и однако ж не смели спросить от том, чего не уразумели. Впрочем и из того, что было сказано о пути, они получили большое утешение. Если в Моей власти, говорит, привести вас к Отцу, то вы непременно туда придете. А другим путем туда и невозможно придти. Словами же, которые Он сказал прежде: "Никто не может придти ко Мне, если не привлечет его Отец" (Иоан.6:44), и еще: "И когда Я вознесен буду от земли, всех привлеку к Себе" (Иоан.12:32), а также словами, сказанными теперь: "никто не приходит к Отцу, как только через Меня", - Он показывает Свое равенство с Отцом. Как же Он, сказавши: "куда Я иду, вы знаете, и путь знаете", присовокупил: "Если бы вы знали Меня, то знали бы и Отца Моего. И отныне знаете Его и видели Его" (Иоан.14:7)? Этим Он не противоречит Себе, потому что ученики, хотя и знали Его, но не так, как следовало. Бога они знали, а Отца еще не знали. Уже впоследствии Дух, сошедший на них, сообщил им совершенное знание. Смысл слов Христа такой: если бы вы знали Мое существо и достоинство, то знали бы и Отца. "И отныне знаете Его и видели Его" (одно относится к будущему, а другое к настоящему), то есть, чрез Меня. Под видением же Он разумеет познание умом. Кого мы видим, тех можем и видеть, и не знать; а кого знаем, тех можем знать и не знать. Поэтому Он говорит: "и видели Его", в том же смысле, в каком сказано, что Его видели и ангелы (1Тим.3:16). Хотя они видели не самое существо Его, однако ж говорится, что они видели Его, то есть, так, как могли видеть. А сказал Он так для того, чтобы ты знал, что кто видел Его, тот знает Родившего Его. Видели же Его не в обнаженном Его существе, но облеченным плотью. Есть и другие места, где Он называет познание видением, - например, когда говорит: "Блаженны чистые сердцем, ибо они Бога узрят" (Матф.5:8). Чистыми Он называет тех, которые свободны не только от блуда, но и от всех грехов, так как всякий грех оскверняет душу.