Homilies on the Gospel of Luke

Compared to Origen's other homilies, the Homilies on the Gospel of Luke (39 homilies, 239-242) are shorter and lighter in content. Perhaps they were pronounced on Sundays before a large audience of members of the Christian community of Caesarea that gathered specifically for these sermons. Apparently, this audience also included those preparing for baptism, because in a number of homilies, Origen discusses the meaning of this sacrament, emphasizing that those who approach it with faith receive complete forgiveness of sins in it. Among other things, Origen mentions infant baptism, considering it an acceptable and necessary church practice and interpreting it in the light of his own concept of the pre-existence of souls as a sacred act in which souls are cleansed of the “defilement” they acquired during their descent into bodies. Origen's heresy about the pre-existence of souls was condemned at the Fifth Ecumenical Council. The homily also touches on other theological issues: - the reality of human nature and the flesh of Jesus Christ received from the Virgin Mary is emphasized; - mentions the ministry of angels overseeing nations, Churches and individuals; - explains the doctrine of the creation of man in the image of God; - the meaning of the temptations that Jesus suffered in the desert from the devil, etc. is considered. *The title of the work in Latin is In Lucam commentarii. The preface of Blessed Jerome, presbyter, to the homilies of Origen on Luke, evangelist, begins. A few days ago you said that you had read my reflections on the works of Matthew and Luke, and some of them were weak in content and expression, others were frivolous in expression and incoherent in content. You disdained this nonsense and now want me to translate at least thirty-nine homilies of our Adamantus into Luke, which are in Greek - a difficult task, a real torture; as Tullius says, it is the same as writing not to one's taste. And yet I will do this, for you do not ask anyone more capable. Once in Rome, Saint Blaesilla persistently asked me to translate into our language twenty-six books of Origen on the Gospel of Matthew, another five on Luke and thirty-two on John. But you understand that I have neither the strength, nor the time, nor the abilities for this. What a strong influence your wishes have on me! I have put aside the books of Jewish Questions for a while and, at your will, I am compiling a translation of these useful works, not by mine, but by the merits of others, especially despite the fact that to my left I hear the ominous cawing of a raven; In a striking way, he mocks the colorful feathers of other birds, although this raven himself is a completely dark bird. Therefore, without waiting for his objections, I admit that in these sermons Origen looks like a little boy playing with dice. His mature works, written in his old age, are completely different. And if I can, and if the Lord wills for me to translate it into Latin, if I complete this work, which was not paid attention to before, then you will see - or through you the language of Rome will recognize - how good it was that I did not know before, but now I have begun to recognize it. In addition, I decided to send you in a few days an interpretation of Matthew Hilary, a man of high literature, and an interpretation of the martyr Victorinus, written in different languages, but with the same grace of the Holy Spirit, so that you would not be in the dark about how diligently our people once studied the sacred scriptures. This concludes the preface, and begins Origen's homilies on Luke, thirty-nine in number, translated into Latin by Eusebius Jerome and read on Sundays. Homily 1. Luke 1:1–4. From the beginning of the Gospel of Luke to the words “describe to you, venerable Theophilus” 1. Just as in ancient times many among the Jews prophesied, and some were false prophets, for example, Hananiah, the son of Azur (see Jer. 28: 1-17), and others were true prophets, and the people had the grace of discerning spirits, thanks to which some prophets were accepted, while others, like “skillful money changers,” were rejected, so now, in New Testament times, “many tried” to write the gospels, but not all of them received recognition. Let it be known to you that in addition to the four Gospels, many others were written, and those that we have were selected from these gospels and handed over to the Church, which we also learn from the Gospel of Luke, which begins with the words “How many already began to compose narratives” (Luke 1:1). The words “began to compose” contain a hidden accusation against those who rushed to compose the gospels without receiving the grace of the Holy Spirit. For Matthew, Mark, John and Luke did not “begin” to write; they wrote their Gospels when they were filled with the Holy Spirit. So, “many began to compile narratives about events that were completely known among us” (Luke 1:1). 2. The Church has four Gospels, the heretics have many. One of them is called “The Gospel of the Egyptians”, the other is called “The Gospel of the Twelve Apostles”. Basilides also dared to write a gospel and gave it his name. “Many began to compile,” but only the four Gospels were recognized, and only on them should our dogmas about the Person of our Lord and Savior be based. I know of one gospel called “From Thomas,” and another called “From Matthias,” and many others; we have read these and many other gospels so as not to appear ignorant to those who think they know something if they have studied them. But of all these gospels we do not accept any other than those approved by the Church, namely only these four recognized Gospels. That is why at the beginning of the Gospel of Luke we read: “How many have already begun to compile narratives about events that are completely known among us.” Others tried and “started” to write about those events about which we already had a completely clear idea. 3. Luke expresses his attitude with the phrase “about completely known ones,” that is, with the word πεπληροφορημένων, meaning a concept that in Latin cannot be explained in one word. His firm faith and clear mind allowed him not to doubt at all whether this should be understood in any other way. And only the one who deeply believes fulfills what the prophet persistently calls for when he says: “Strengthen me according to Your word” (Ps. 119:116). So the Apostle says about the strong and steadfast that they are “rooted and established in Him [in Christ] and strengthened in the faith” (Col. 2:7, cf. Eph. 3:17, Col. 1:23). If a person is rooted and strengthened in faith, then even if a storm breaks out and the wind rises and the rain pours, he will not shake or fall, for his house is built “on rock” and has a solid foundation. We should not, however, think that strength in faith comes to us through our bodily eyes - it is endowed with reason and reason. Let the unbelievers believe in the signs and wonders shown to them by human sight. The faithful, prudent and strong are guided by reason and the word, and thus help him to distinguish truth from error. 4. “As they who from the very beginning were eyewitnesses and ministers of the Word handed it down to us” (Luke 1:2). The Book of Exodus says: “All the people saw the thunder and the flames and the sound of the trumpet” (Ex. 20:18). Obviously, the sound was heard rather than seen, but this is said in order to show us that the one who is worthy to “see the voice of God” contemplates it with a different gaze. In the Gospel, however, what is visible is not the voice, but the word, which is more beautiful than the voice. That is why it is said here: “As those who from the very beginning were eyewitnesses and ministers of the Word handed it down to us.” The apostles themselves saw the word, not because they contemplated the body of our Lord and Savior, but because they saw the Word. If to see the body of Christ is to see God's Word, then Pilate, who condemned Jesus, saw the Word of God; Judas the traitor saw Him, and all those who shouted: “Crucify Him! Destroy this one from the earth!” (John 19:15). No, it cannot be that any infidel can see the Word of God. Seeing God's Word means what the Savior says: “He who has seen Me has seen the Father” (John 14:19). 5. “As those who from the very beginning were eyewitnesses and ministers of the Word handed it down to us.” Luke's words implicitly teach us that the goal of one teaching is the learning itself, and the goal of another is the application of it. For example, the science of geometry has as its goal only science and learning itself. And the purpose of another science, such as medicine, is its application. I need to be knowledgeable in the theory and laws of medicine in order not only to know what I should do, but also to apply this knowledge in practice, that is, to excise wounds, recommend moderation in food, determine feverish heat by the pulse in the veins, and regularly eliminate excess body juices. If a person knows how all this is done, but does not use his knowledge in practice, then such knowledge is fruitless. Knowledge of the Word and service to Him are related in much the same way as medicine and its application. Therefore, the Scripture says: “As they who from the very beginning were eyewitnesses and ministers of the Word handed it down to us.” It must be understood that the words “who were eyewitnesses” mean knowledge and science, and the words “who were ministers” refer to application. 6. “This was also judged for me, after carefully examining everything first...” (Luke 1:3). Luke says and repeats: what he is going to write about, he did not learn from hearsay, but he himself understood from the very beginning. Therefore, the Apostle Paul rightly spoke of him as a brother, “in all churches he is praised for the gospel” (2 Cor. 8:18). The Gospel does not speak like that about anyone else; this expression is used only in relation to Luke. “Then it was decided for me, after a thorough examination of everything from the beginning, to describe to you in order, venerable Theophilus.” Someone will think that Luke intends his Gospel only to a certain Theophilus. However, all of you who hear what we say, if you become such that God will love you, are Theophilians, and the Gospel is addressed to you. Anyone who is a “Theophilus” is both “beautiful” and “very strong”: this is what the Greek word κράτιστος means. Among the “Theophili” there are no faint-hearted ones. The Scripture says about the exodus of the Israelites from Egypt: “there was no sick person in their tribes” (Ps. 104:37). I boldly say that every “Theophilus” is strong and strong, and this strength is given to him by God and His word. He can know the “truth” of those “words by which he is instructed,” and behold the word of the gospel in Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 2. Gospel of Luke 1:6. On the verse “They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord” 1. Those who want to hide their sins justify themselves by saying that everyone is not without sin, and refer to the book of Job, which says: “Who can be born clean from an unclean? None. If his days are determined, and the number of his months is with You, if You have set a limit for him, which he will not cross” (Job 14:4-5). But they only pronounce the words of this verse without affecting their meaning at all. We will answer them briefly. The expression “to be without sin” in Scripture has two meanings: one is to never sin at all; another is to stop sinning. Therefore, when they say about someone that he never sins, then we agree that there is no person without sin, for all of us, people, sin from time to time, even if we subsequently take the path of virtue. But when they understand the words “there is no man without sin”, denying that someone, after leading a vicious life, can turn to virtue and no longer sin, then this thought is incorrect. For it may happen that someone who has previously sinned will leave his sin, and they will say about him that he is “without sin.” 2. Our Lord Jesus Christ “loved the Church and gave Himself for her... that he might present her to Himself as a glorious Church, without spot” (Eph. 5:25, 27), not because the men of the Church never had spots, but because subsequently they did not stain themselves with anything; “having no blemish,” not because they never had the vices of the “old man,” but because they left them. And the words that follow must be understood in the same sense: “that she [the Church] might be holy and blameless,” not because they were blameless from the beginning—for it is impossible even to suppose that the soul of any of the people was without spot—but because they were considered pure and blameless after they had washed away their stains. We say all this to show that those who have ceased to sin can be called “blameless and without sin.” Therefore, it is said about Zechariah and Elizabeth: “Both of them were righteous before God, walking according to all the commandments and statutes of the Lord blamelessly” (Luke 1:6). 3. Let us carefully consider the praise that St. Luke expresses to Zechariah and Elizabeth in his narrative, not only in order to make sure that they deserve the praise, but in order to adopt their holy zeal and make ourselves worthy of praise. He could have simply written, “They were both righteous, walking in all the commandments.” And yet it is added: “Both of them were righteous before God,” for it may happen that someone is righteous in the eyes of people, but is by no means righteous “before God.” For example, there is no person who would say anything bad about me and, having examined me in my entirety, he finds nothing to accuse me of, and thus I am righteous in the eyes of people. Imagine that all people have the same idea about me: they are looking for something to reproach me for, they cannot find anything, and with one voice they praise me, and I am righteous in the eyes of many. But the judgment of people is not righteous; for they do not know if I once sinned in the depths of my heart, if I looked at a woman and desired her and fornication crept into my heart. 4. When people see how I, according to my capabilities, do alms, they do not know whether I am doing this according to the commandment of God or seeking human praise. Being righteous “before God” is not an easy matter; this means that a person does good for no other reason than for the sake of goodness and only from God seeks rewards for his good deeds. The Apostle also speaks about this: “His praise is not from men, but from God” (Rom. 2:29). Blessed is he who is righteous and worthy of praise “in the sight of God.” For although men seem to have right judgment, they cannot judge without error. Sometimes, of course, it happens that they praise the one who is not worthy of praise, and condemn the one who least deserves reproach. In both praise and blame, only God is a righteous judge. 5. Therefore, to the praise of Zechariah and Elizabeth, it is rightly added: “They were both righteous before God.” Solomon also moves us towards this when in the Book of Proverbs he says: “And you will find mercy and favor in the sight of God and men” (Prov. 3:4). Further, a different kind of praise is expressed to Zechariah and Elizabeth: they acted “according to all the commandments and statutes of the Lord blamelessly.” When we judge someone well and fairly, we are acting “according to the statutes of the Lord.” When we do this, we act “according to all the commandments of the Lord.” I think that Saint Luke, saying: “Both of them were righteous before God, walking according to all the commandments and statutes of the Lord,” wants to express perfect praise to them. 6. Someone may say to me: “If this praise is perfect, then why does he say “blameless”? It would be enough to say: “They acted according to all the commandments and statutes of the Lord,” if it could not happen that someone, while acting according to all the commandments, would not at the same time act “blamelessly.” How is it possible for someone who walks “according to all the commandments and statutes” to turn out to be wicked?” I will answer this briefly. If this were not so, we would not understand what is said elsewhere in Scripture: “Seek what is right” (Deut. 16:20). For if a righteous deed could not be done unrighteously, then we would not be required to fulfill the command “seek what is right.” 7. And therefore, when we fulfill the commandments of God and our conscience is defiled by the abomination of vanity, in order to please people or for some other reason, and not in order to please God, then we do not act “blamelessly” and do not seek “righteousness.” It is difficult, therefore, to walk “in all the commandments and statutes of the Lord blamelessly,” according to the testimony of God and exalting His praise in Christ Jesus, for which He will reward on the Day of Judgment, “for we must all appear before the judgment seat of Christ, so that each one may receive according to what he has done while living in the body, whether good or bad” (2 Cor. 5:10). “We will all stand before the judgment seat of Christ” (Rom. 14:10) to receive what we deserve in Christ Jesus, “Whose is the glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 3. Gospel of Luke 1:11. On the verse “Then an angel of the Lord appeared to him, standing on the right side of the altar of incense” 1. All corporeal creatures, devoid of senses, do nothing to be visible to other beings; the gaze of the beholder is simply directed in their direction, and whenever he directs his gaze at them, he sees them regardless of their desire. What can a person or any other object covered with flesh do, since he exists, to become invisible? And on the contrary, the higher, heavenly beings are invisible, although they exist, unless they themselves want to become visible; and to be visible to them or not depends on their desire. God manifests His grace to become visible to Abraham and the other prophets, and Abraham saw God, not because the eyes of his heart were able to see God, but because God willingly bestowed His grace upon the sight of the righteous. 2. You must understand that this is true not only in relation to God the Father, but also in relation to our Lord and Savior and the Holy Spirit and in relation to lower beings - cherubim and seraphim. Perhaps the angel is helping us now when we talk about it, and yet we cannot see him because we do not deserve it. And therefore, no matter how hard our bodily eyes or the eye of our soul try to see, unless an angel appears and himself wants to become visible, they will not be able to see him. Therefore, when Scripture says: “God appeared” to one or another, as here: “An angel of the Lord appeared to him, standing at the right hand of the altar of incense” (Luke 1:11), this should be understood as I said. Whether it is God or an angel, whether He appears to Abraham or appears before Zechariah, they will become visible or invisible, depending on whether they want it or not. 3. And we say this not only “about the present age” (Gal. 1:4), but also about the age to come, when we leave this world; God or angels will not appear to everyone, as if everyone who leaves the body immediately becomes worthy to see angels, the Holy Spirit, our Lord and Savior and God the Father Himself; Only those who are pure in heart and show themselves worthy to see God will see them. But although the pure in heart and the one who is still stained with filth will find themselves in the same place, it in itself can neither help nor hinder them; the pure in heart will see God, but the unclean will not see what others see. I think that something similar is true of Christ: when He was visible in the body, not everyone who looked at Him could see Him. 4. And although they saw His body, yet in that in which He was Christ, they could not see Him. However, His disciples saw Him and contemplated the greatness of His Divinity. And I think that is why, when the Apostle Philip asked the Savior, saying: “Show us the Father, and that is enough for us,” the Savior answered him: “I have been with you so long, and you do not know Me, Philip? He who has seen Me has seen the Father” (John 14:9). Neither Pilate, who saw Jesus, saw the Father, nor the traitor Judas; neither Pilate nor Judas saw Christ in Christ; Neither did the crowd crowding around Him see Him. Only those whom Christ deemed worthy to contemplate Him saw Him. So let us also work so that God will appear to us in this age, for the sacred word of Scripture states that “He is found by those who do not tempt Him, and He does not appear to those who do not believe Him” (Wis. Sol. 1:2). In the century to come, may He not be hidden from us, may we see Him “face to face” (1 Cor. 13:12) and may we find the guarantee of a good life and enjoy the sight of Almighty God in Christ Jesus and the Holy Spirit, to whom be “glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 4. Gospel of Luke 1:13–17. To the passage from the words “do not be afraid, Zechariah” to the place where it is said about John “and he will go before Him in the spirit and power of Elijah” 1. When Zechariah saw the angel, he was overcome with horror. When a person sees something unknown, his mind becomes confused and his soul is thrown into confusion. The angel understands that this is human nature, and therefore first calms Zechariah and says: “Do not be afraid, Zechariah.” He brings the man who trembles before him to his senses and tells him the joyful news: “Your prayer is heard, and your wife Elizabeth will bear you a son, and you will call his name John; and you will have joy and gladness” (Luke 1:13). When a righteous man is born into this world and his life begins, those responsible for his birth rejoice and soar upward. But when one is born who is going to live in evil, who is put in prison as punishment, his parents are embarrassed and despondent. 2. Would you like me to give you an example of a saint whose deeds are all worthy of praise? Remember Jacob, who begat twelve sons, all of whom became patriarchs, leaders of the people of God and heirs of Jacob; the father rejoiced over all of them, so it is said about John that his birth brings joy to everyone. And when a person decides to beget children for the benefit of other people and zealously devotes himself to this, he should pray to God and ask that every son of his who enters the world will be like John, and his birth will bring joy. The Scripture says about John: “He will be great before the Lord” (Luke 1:15). The statement “He will be great before the Lord” shows the greatness of John’s soul, which is not hidden from the eyes of God. But there is also a “smallness” of the soul, which indicates its virtue. 3. This is how I understand what is said in Scripture: “See that you do not despise one of these little ones” (Matthew 18:10). “These little ones” should be understood as the opposite of the great ones. Scripture does not command me not to despise the great - one cannot despise the great - but says to me: “Do not despise one of these little ones.” It should be noted that the word “little one” was not used by chance, because Scripture also says: “Whoever causes one of these little ones to stumble...” (Matthew 18:6). The “small one” can be seduced; temptation cannot overcome a great one. 4. Then the Scripture says about John: “He will be filled with the Holy Spirit from his mother’s womb” (Luke 1:15). The birth of John was accompanied by many miracles. The Archangel announced the coming of our Lord and Savior; The archangel also announced the birth of John. “He will be filled with the Holy Spirit from his mother’s womb.” The Jews did not see the work of our Lord, His “signs and wonders” (John 4:48) and the healing of their ailments; John, while still in his mother’s womb, rejoiced so much that it was impossible to restrain him. When the mother of Jesus Christ comes, he tries to jump out of the womb. Elizabeth says: “When the voice of Your greeting reached my ears, the baby leaped joyfully in my womb” (Luke 1:44). John was still in his mother's womb when he was filled with the Holy Spirit, but the Spirit was not the beginning of his essence or nature. 5. Then the Scripture says: “And he will turn many of the children of Israel to the Lord their God” (Luke 1:16). John converts many; The Lord converts not many, but all. It is the Lord’s job to turn everyone to God the Father. “And he will go before Him in the spirit and power of Elijah” (Luke 1:17). It is not said “in the soul of Elijah,” but “in the spirit and power of Elijah.” The power and spirit abided in Elijah, as in all the prophets, and in our Lord and Savior Himself, in relation to His humanity. A little later, Mary was told about Him: “The Holy Spirit will come upon You, and the power of the Most High will overshadow You” (Luke 1:35). For the Spirit that was in Elijah came upon John, and the power that Elijah had was also upon John. Elijah was transferred to heaven, and John appeared as the forerunner of the Lord and died before Him in order to descend to the underworld and announce the coming of Christ. 6. I think that the sacrament of John is still performed in the world. If someone believes in Jesus Christ, then first the power and spirit of John enter his soul, “to present to the Lord a prepared people” (Luke 1:17), and they make paths in the wilds of the heart and make the paths straight. They prepared the paths and made the paths straight not only at that time; even today the spirit and power of John precede the coming of our Lord and Savior. How great are the secrets of the Lord and His providence! Angels will go before Christ, angels even today descend and ascend to save people in Christ Jesus, “To whom is the glory and the dominion forever and ever. Amen" (1 Peter 4:11). Homily 5. Gospel of Luke 1:22. How Zechariah fell into silence 1. When the priest Zechariah burned incense in the church, he was condemned to silence, and he remained silent; he could only be explained by signs and remained silent until the birth of his son John. Why is this story told? The silence of Zechariah is the silence of the prophets of the people of Israel. God no longer speaks to them, and the word that was in the beginning with God the Father (cf. John 1:1) has been transferred to us, and for us Christ is not silent; He is silent to the Jews, even to this day. Therefore, the prophet Zechariah also fell silent. From these very words it is clear that he was both a prophet and a priest. But what does the following statement mean: “And he communicated with them by signs” (Luke 1:22), that is, he made up for the loss of speech with signs? I believe that there are deeds that are no different from meaningless signs, because they carry neither words nor understanding. But when words and understanding precede deeds, they should no longer be considered simply meaningless signs, but are endowed with content and intelligence. 2. Therefore, if you look at the practice of the Jews, which is devoid of content and understanding, so that the Jews themselves cannot give an explanation for it, then you will understand that what happened then with Zechariah is an image of what is happening to the Jews to this day. Their circumcision is a meaningless sign. And if it is impossible to give a reasonable explanation to circumcision, then it remains a meaningless sign, a silent action. Easter and other holidays are more meaningless signs than truth. And to this day the people of Israel remain deaf and dumb; a people who have rejected the Word can only be deaf and dumb. 3. Moses himself once said: “I am a man without words (άλογος)” (Ex. 4:10) - and although a different Latin expression is used, one can translate άλογος as “without words or understanding” - and after Moses said this, he gained speech and understanding, which he admitted he did not have before. When the Israeli people were in Egypt, before the Law was given to them, they were also without words and understanding, in a certain sense - dumb; then they received the Word, and Moses became His image. The Jews now do not admit what Moses once admitted, that they are dumb and άλογος, but by signs and silence they show that they have neither words nor understanding. Do you not see that the Jews admit their foolishness by the fact that none of them can give a reasonable explanation either to the dictates of their law or to the predictions of their prophets? 4. There is no longer Christ in them. The Word left them; what Isaiah said was fulfilled: “And the daughter of Zion remained like a tent in a vineyard, like a hut in a garden, like a besieged city” (Is. 1:8). The Jews were abandoned, and salvation was transferred to the pagans in order to arouse envy in them. So, we see the incomprehensible providence and mystery of God, how He rejected Israel for our salvation, for because of us they were abandoned; and we will deserve even greater punishment if we do not do anything worthy of our adoption by God and His mercy, who accepted us and made us His sons in Christ Jesus, “To whom is the glory and the dominion forever and ever. Amen" (1 Peter 4:11). Homily 6. Gospel of Luke 1:24–32. For an excerpt from the words “After these days Elizabeth his wife conceived and hid herself for five months” to the words “he will be great” 1. When Elizabeth conceived, she “hid herself for five months and said, Thus has the Lord done for me in these days, in which he has looked upon me, to remove from me the reproach of men” (Luke 1:24–25). I'll ask why she didn't show herself in public when she realized she was pregnant. If I'm not mistaken, the reason is this: a man, even if he is married to a woman, cannot always enter into her, but at certain times the spouses must abstain from marital relations. And if the husband is advanced in years, and the wife is an elderly woman, then it is very shameful for them to fall into fornication, while the withering of the body, old age, the desire to do the will of God - all this requires abstinence. And Elizabeth, according to the word of the angel and God’s will, again entered into a relationship with her husband; she was embarrassed, because she was a weak woman, already aged, and was forced to return to what the young did. 2. Therefore, she “hid herself for five months” - not the nine months when childbearing begins, but before Mary conceived. When Mary conceived and came to Elizabeth, and when the voice of Her greeting reached Elizabeth’s ears, “the child leaped joyfully in [her] womb” (Luke 1:44), and Elizabeth, filled with the Holy Spirit, prophesied and spoke the words recorded in the Gospel. “And they told about all this throughout all the hill country of Judea” (Luke 1:65). When the rumor spread among the people that Elizabeth was carrying a prophet in her womb and that he was more than just a man born of a wife, then she no longer hid, but freely and with jubilation appeared in public, for she carried in her womb the forerunner of the Savior. 3. Then the Gospel tells that six months after Elizabeth conceived, “the angel Gabriel was sent from God to a city of Galilee called Nazareth, and to a virgin betrothed to a husband named Joseph from the house of David; and the name of the Virgin is Mary” (Luke 1:26). And again, after thinking a little, I will ask why, when God decided that the Savior should be born of a virgin, He chose not a free girl, but one who was betrothed? If I'm not mistaken, the reason is as follows. The Savior had to be born of a virgin not only betrothed, but, as Matthew writes, one who was given to a husband who did not enter into a relationship with her (cf. Matt. 1:24), otherwise, if the Virgin was seen pregnant, Her virginity would be a disgrace. 4. I found an elegant expression in the message of one martyr - I mean Ignatius, the second bishop of Antioch after Peter, who during the persecution was torn to pieces by wild beasts in the circus arena in Rome: “The virginity of Mary and her childbearing were hidden from the prince of this age”; it was hidden from him due to Joseph, hidden due to their marriage and hidden due to the fact that Mary was considered married. If She had not been engaged or, as people thought, had not had a husband, Her virginity would not have been hidden from the “prince of this world” (cf. 1 Cor. 2:6 and John 12:31). The thought would immediately creep into the devil’s mind: “How did the one who did not lie with a man end up pregnant? This conception must be Divine, must be something that is above human nature.” But the Savior arranged His providence in such a way that the devil did not know that He would take on a human body, and hid His birth from him, and later forbade His disciples to announce Him (cf. Matt. 12:16). 5. When the devil himself tempted the Savior, He did not say that He was the Son of God, but simply answered: I should not worship you, turn stones into bread and cast myself down from on high. And when He said this, he kept silent all the time about the fact that He was the Son of God. Search the other books of Scripture, and you will find that it was the will of Christ that the devil should know nothing of the coming of the Son of God. For the Apostle asserts that the opposing forces did not know about the passion of Christ, and says: “We preach wisdom among the perfect, but the wisdom not of this age and not of the powers of this passing age, but we preach the wisdom of God, secret, hidden, which God ordained before the ages for our glory, which none of the authorities of this age knew; For if they had known, they would not have crucified the Lord of glory” (1 Cor. 2:6ff.). Thus, the secret of the Savior was hidden from the authorities of this age. 6. One of the enemies may object, and I think this objection should be answered before someone else expresses it: why was what was hidden from the authorities of this age not hidden from the demon, who, as it is said in the Gospel, exclaimed: “What have you to do with us, Jesus, Son of God? You came here before the time to torment us” (Matthew 8:29). But consider that the lesser in evil recognized the Savior; and the greater in evil deeds and deceit, precisely because he is greater in evil, prevents him from recognizing the Son of God. For ourselves, if there is less evil in us, it is easier to grow in virtue; but if there is more evil in us, then in order to free ourselves from this greater depravity, we must work by the sweat of our brow. This is about why Mary was betrothed. 7. The angel, greeting Mary, calls her an unusual word that is not found anywhere else in Scripture, and a few words should be said about this. This is what he says: “Rejoice, full of grace!”, which in Greek would be “κεχ αριτωμένη.” I do not remember seeing this expression in any other place in Scripture; it is not applied to a man: Hail, full of grace, but this greeting is addressed only to Mary. And if Mary had known that someone else was being greeted with this word - and she had a certain knowledge of the law, was holy and had mastered the writings of the prophets, meditating on them daily - she would not have been afraid when she heard this strange greeting. Therefore the angel says to her: “Do not be afraid, Mary, for you have found favor with God; and behold, you will conceive in your womb and give birth to a Son, and you will call His name Jesus. He will be great and will be called the Son of the Most High” (Luke 1:30–32). 8. It is also said about John: “He will be great” (Luke 1:5), and the Archangel Gabriel testifies to this. But when Jesus comes, who is truly great and truly exalted, then John, who was previously “great,” is humbled. «Он был светильник, горящий и светящий; а вы хотели на малое время порадоваться при свете его» ( Ин.5:35 ). The greatness of our Savior was not revealed when He was born, but suddenly shone forth now, after its opponents seemed to extinguish it. 9 . Look how great the Lord is. “The sound of His teaching goes through all the earth, and His words to the ends of the world” (Ps. 18:5). Our Lord Jesus, who is the power of God (cf. 1 Cor. 1:24), has spread throughout the whole world and is currently with us, which is why the Apostle says: “In your assembly in the name of our Lord Jesus Christ, together with my spirit, by the power of our Lord Jesus Christ” (1 Cor. 5:4). The power of our Lord and Savior is with those who are in the British Isles, separated from our world, and with those who dwell in Mauritania, and with all who live under the sun who believe in His name. See the greatness of the Lord spread throughout the whole earth. Look how great the Savior is. It extends to the whole world. And yet I have not yet shown His true greatness. 10. Ascend to heaven and see how He fills the heavenly space: “God... showed Himself to the angels” (1 Tim. 3:16). Descend mentally to the underworld and watch how He descends there too. “He who descended, He is also the one who ascended above all the heavens, to fill all things” (Eph. 4:10), “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth” ( Phil. 2:10). Reflect on the power of the Lord, how it filled the world, that is, the heavens, the earth and the underworld, it passed through the heavens themselves and ascended upward. For we read that the Son of God passed through the heavens (cf. Heb. 4:14). If you understand this, you will also understand for yourself that it is no coincidence that it was said: “He will be great” and that this really came true. Our Lord Jesus Christ is great both present and absent; He has given our congregation a share in His power; so that each of us can deserve and accept it, we pray to the Lord Jesus Christ, “To whom is the glory and the dominion forever and ever. Amen" (1 Peter 4:11). Homily 7. Gospel of Luke 1:39–45. In response to what was said from the words: “And Mary arose in those days, and went with haste into the hill country” to the place where it says: “That which was spoken to her by the Lord will be fulfilled.” 1. The best go to the worst so that they can benefit from their arrival. So the Savior came to John to sanctify his baptism; and Mary, as soon as she heard the angel tell her that She would conceive the Savior and that Her relative Elizabeth was carrying a child in her womb, “went with haste to the hill country, to the city of Judah, and entered the house of Zechariah” (Luke 1:39-40). And of course, Jesus, being in Her womb, hastened to sanctify John, who was in his mother’s womb. In other words, the child in Elizabeth's womb did not "leap" until Mary came and greeted her; but as soon as Mary uttered the words that the Son of God was found in Her womb, “the baby leaped in the womb,” and at that moment the forerunner of Jesus Christ performed his first prophetic ministry. 2. It was also necessary for Mary, most worthy of the offspring of God, after a conversation with the angel to go to a mountainous country and remain within its borders. Therefore, the Scripture says: “And Mary arose in those days and went with haste into the hill country.” Therefore, she should also, for she was zealous in her cares, hasten and, filled with the Holy Spirit, be brought to the highest regions under the protection of God, whose power had already overshadowed Her. So she went “to the city of Judah, and entered into the house of Zechariah, and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit” (Luke 1:39–41). 3. Without a doubt, Elizabeth, who was filled with the Holy Spirit at that time, received it through her son. Elizabeth was not worthy to receive the Holy Spirit first, but when John, while still in her womb, acquired the Holy Spirit, then she, through the sanctification of her son, was “filled with the Holy Spirit.” You will believe it if you know something like this about the Savior. It is believed that the blessed Mary made prophecies, and we have found many confirmations of this. We know that in other books it is said that Elizabeth also uttered prophetic words. Therefore, Mary was filled with the Holy Spirit when she began to carry the Savior in Her womb. For as soon as She received the Holy Spirit, who created the body of the Lord, and the Son of God was found in Her womb, She was also filled with the Holy Spirit. 4. “And the child leaped in her [Elizabeth] womb; and Elizabeth was filled with the Holy Spirit, and cried with a loud voice, and said, “Blessed are You among women!” (Luke 1:41–42). Here we must refute the common objections of heretics, lest some of the common people fall into their trap. I don’t know what kind of madness you have to fall into to claim that the Savior rejected Mary, since after His birth She united with Joseph, and those who say this themselves understand perfectly well what they are saying. And when the heretics tell you something like this, answer them like this: “Elizabeth was undoubtedly filled with the Holy Spirit when she said, “Blessed are You among women.” If the Holy Spirit called Mary “blessed,” how could the Savior reject Her?” Moreover, statements that Mary entered into marital relations after the birth of Jesus are not supported by anything, for the children who are called the children of Joseph were not born of Mary. And the Scripture says nothing about this. 5. “Blessed are You among women, and blessed is the fruit of Your womb! And where does it come from for me that the Mother of my Lord came to me?” (Luke 1:42–43). What Elizabeth said, “Where does this come from?” not uttered in ignorance, as if, filled with the Holy Spirit, she did not know that the Mother of the Lord came to her according to the will of God. What she means is: “What good have I done? What deed of mine is so great that the mother of my Lord comes to me? By what piety, by what good deeds, by what fidelity of mind have I deserved that the mother of the Lord comes to me?” “For when the voice of Thy greeting came to my ears, the child leapt for joy in my womb.” The soul of blessed John was holy, and although he was shut up in his mother's womb and had yet to come into the world, he recognized Him whom Israel had not yet known; That’s why he “jumped up” - and not just jumped up, but “joyfully.” For he felt that the Lord had come to sanctify His servant before he left his mother’s womb. Perhaps non-believers will call me a fool for believing such things. But the events themselves, like the truth, show that I base my faith not on stupidity, but on wisdom, for what they consider stupidity serves my salvation. 6. If the birth of the Savior had not been heavenly and blessed, if it had not had something Divine in it that exceeded human nature, His teaching would not have spread throughout the world. If in the womb of Mary there was only a man, and not the Son of God, how is it then possible that both at that time and now many are healed not only from physical, but also from mental illnesses? Who among us was not once unreasonable? Now, by God's grace, we understand and know God. How many of us believed in justice before? Now, thanks to Christ, we have found it and follow it. Who among us has not wandered aimlessly and wavered? Now, thanks to the coming of the Savior, we do not hesitate and do not rush from side to side, but stand firmly on the path, on the One who said: “I am the way” (John 14:16). 7. When we also collect the rest of the evidence, we will see that everything written about the Savior is Divine and worthy of wonder. His birth, the way He grew, His power, His passion and His Resurrection not only influenced us then, but they influence us now. Who, O catechumens, gathers you into the Church? What motivates you to leave your homes and go to these meetings? We did not go around your houses one by one, but the Almighty Father, by His invisible power, knowing that you are worthy, put this zeal in your hearts, so that you, who doubt, especially at the beginning of your journey, overcoming your own negligence, would go to faith, so that you, timid and frightened, with fear would gain faith in salvation. 8. I beg you, O catechumens, do not turn back; Let none of you be afraid or dismayed, but let him follow Christ who goes before you. He leads you to salvation and gathers you into the Church, which is now on earth; but if you bear fruit worthy, He will lead you to “the church of the firstborn, which are written in heaven” (Heb. 12:23). Blessed is he who believes, and “blessed is she who believed, for what was spoken to her by the Lord will be fulfilled” (Luke 1:45). Therefore, Mary glorifies the Lord Jesus Christ. Her soul glorifies the Lord, Her spirit glorifies God. We will consider, discuss and explain this when, God willing, we gather again in church, when on a feast day you come to the house of God and your ears are opened to the Divine reading in Christ Jesus, “To whom is the glory and the dominion forever and ever.” Amen" (1 Peter 4:11). Homily 8. Gospel of Luke 1:46–51. About what is said in Scripture, “My soul magnifies the Lord,” to the point where it says, “And His mercy throughout all generations is upon those who fear Him.” 1. Before the birth of John, Elizabeth prophesies; Mary prophesies before the birth of our Lord and Savior. Just as sin begins with a woman and then passes to a man, so salvation begins with women, and therefore other women, putting aside the weaknesses of their sex, imitate, as far as possible, their holy life, now described in the Gospel. Let's look at Virgo's prophecy. She says: “My soul magnifies the Lord, and my spirit rejoices in God my Savior” (Luke 1:46). Both “soul” and “spirit” express double praise. The soul praises the Lord, and the spirit praises God; not because there is one praise to the Lord, another to God, but because He who is God is also Lord, and He who is Lord is also God. 2. One must examine how the soul magnifies the Lord. The Lord cannot accept either increase or decrease, He is What He is. Then why does Mary say: “My soul magnifies the Lord”? I need to understand that the Lord and Savior “is the image of the invisible God” (Col. 1:15), and realize that my soul was created “in the image of the Creator,” therefore it is the image of the Image, and my soul is not a direct image of God, it was created as the image of the Prototype. Let me give you an example. Those who paint pictures take a sample—say, the face of a king—and then apply all their skill and diligence to reproduce the likeness of the original. So each of us molds his soul in the image of Christ, making it more or less similar to him. This image in us is either dull and stained, or clean and bright and corresponds to the original. Therefore, when I exalt the image of the image - that is, my soul - and cultivate it with deeds, words and thoughts, then the Lord Himself is magnified in my soul, for it is His image. And just as the Lord increases in our image of Him, so if we sin, He decreases and diminishes. 3. Of course, the Lord Himself does not decrease or belittled, but instead of the image of the Savior, we create in ourselves other images, and, instead of being the image of the Word, wisdom, justice and other virtues, we create in ourselves the image of the devil. And then we can be called “serpents” and “brood of vipers” (Matthew 23:33). When we are angry, cruel or crafty, we take on the form of a lion, snake or fox. When we seek pleasure, we become like a goat. I am reminded of my interpretation of the passage in Deuteronomy that says, “Lest ye become corrupt and make for yourselves graven images, the likeness of any graven image, man or woman, or the likeness of any livestock” (Deut. 4:16). I said that since "the law is spiritual" (Rom. 7:14), this passage means the following: some create in themselves the image of a man, others - the image of a woman, some have the likeness of a bird, another - a reptile or a snake, and some create in themselves the image of God. Anyone who has read what I have written knows how to understand this passage. 4. So, first Mary's soul magnifies the Lord, and then Her spirit rejoices in God; and if we do not believe, we cannot rejoice. “He looked upon the humility of His Servant” (Luke 1:48), She says. What kind of humility did the Lord respect for Mary? The Mother of the Savior carried the Son of God in Her womb, but what was timid and submissive about Her? The statement “He looked upon the humility of His Handmaid” means that He “looked upon” the righteousness of His Handmaid, “looked upon” Her abstinence, “looked upon” Her courage and wisdom. For God looks upon virtue. Someone may ask: “I understand how God can respect the righteousness and wisdom of His servant. However, it is not entirely clear how He can look upon Her humility.” Anyone who asks such questions should know that the Scriptures declare humility to be a virtue. 5. For the Savior said: “Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls” (Matthew 11:29). If you want to know the name of this virtue, as the philosophers designated it, listen: humility, which God looks upon, has the same name as the virtue called ἀτυφια (“meekness”) or μετειότης (“moderation”). It can also be defined descriptively as a state in which a person does not exalt himself, but humbles himself - for, according to the Apostle, the one who became proud “fell under condemnation with the devil,” for he also began with exaltation and pride, so “so that he would not become proud and fall under condemnation with the devil” (1 Tim. 3:6). “He looked upon the humility of His Servant.” She seems to be saying: “God has looked upon Me, for I am humble and strive to acquire such virtues as meekness and obedience.” 6. “For from now on all generations will call Me blessed” (Luke 1:48). If I take the expression “all generations” literally, I would apply it to believers. However, if I examine more deeply, I will notice how valuable it is that it was said, “that the Mighty One has done great things for Me”; “For everyone who exalts himself will be humbled” (Matthew 23:12). But God looked upon Mary’s blessed humility and for this virtue “the Mighty One created [Her] greatness, and holy is His name; and His mercy endures throughout all generations” (Luke 1:50). God's mercy is not in one generation, or two, or three, or even five, but truly extends to eternity, “to all generations.” “To those who fear Him; He showed the strength of His arm” (Luke 1:50–51). You can timidly approach God if you fear Him, and hear the promise that the Lord gives you for fearing Him. 7. What is this promise? “To those who fear Him,” it is said, “He has shown the strength of His arm.” Virtus, or imperium, is royal power, since the word κρ ατος, which can be translated imperium, is derived from a word denoting one who rules or dominates over all. Therefore, if you fear God, then He gives you strength or authority, He gives you a kingdom, so that you can become a subject of the “King of Kings” (Rev. 19:16) and find the Kingdom of Heaven in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 9. Gospel of Luke 1:56–64. To the passage from the words “Mary remained with her about three months” to the place where it says: “and he began to speak, blessing God” 1. Our explanation of both what is said in the Gospel and the events described in it must be worthy of the Holy Spirit and faith in Christ, the faith to which we, believers, are called. And therefore we must ask why Mary, after she conceived, went to Elizabeth and “stayed... with her about three months” (Luke 1:56); and why Luke, when describing historical events in the Gospel, included the following in it: “And Mary stayed with her about three months, and returned to her house” (Luke 1:56). Of course there must be some explanation for this; and if the Lord opens our hearts, then the reasoning below will give it. If only because Mary came to Elizabeth and greeted her, “the baby leaped in her womb,” and “Elizabeth was filled with the Holy Spirit” (Luke 1:41), predicted the events recorded in the Gospel, and achieved so much overnight, then we can only guess what John achieved during the three months that Mary stayed with Elizabeth. 2. At that very second, the baby jumped up and, so to speak, began to frolic with joy, and Elizabeth was filled with the Holy Spirit. And it would be very strange if neither John nor Elizabeth gained any benefit for themselves during those three months when the mother of the Lord and the Savior Himself were with them. Therefore, during these three months, while in the womb, he trained like an athlete, anointing himself with oil, as if preparing for a wrestling match. His birth was miraculous, but even more miraculous was his growth. The Scripture does not say how his mother nursed him or how he reclined on the breast of the one who carried him, but it does say: “And he was in the deserts until the day of his appearance to Israel” (Luke 1:80). 3. Then we read: “Now the time was fulfilled for Elizabeth to give birth, and she gave birth to a son” (Luke 1:57) 1. Many believe that it was unnecessary to write: “Now the time had come for Elizabeth to give birth, and she gave birth to a son,” for can a woman give birth if the time has not yet come to give birth? However, one who diligently meditates on the Scriptures and hears Paul say: “Engage in reading, instruction, teaching” (1 Tim. 4:13), can look in both the New and Old Testaments for the place where it is said about the birth of a sinner: “The time for giving birth is fulfilled,” and will never find it. But when a righteous man is born, the days are fulfilled, as is his coming into the world. The birth of a righteous man brings completeness, while the birth of a sinner is marked, so to speak, by emptiness and futility. This concerns what was written: “The time has come for Elizabeth to give birth.” 4. Further on the birth of John it is said: “And her neighbors and relatives heard that the Lord had magnified His mercy upon her, and they rejoiced with her” (Luke 1:58), and they wanted to give him a name in honor of his father, so that he would be called Zechariah. But Elizabeth, at the inspiration of the Holy Spirit, said: “His name is John” (Luke 1:60). Then everyone began to look for the reason why she wanted to name her son John, for no one in Zechariah’s family bore that name. They turned to their father, but Zechariah could not answer them. He wrote on the tablet: “His name is John” (Luke 1:63). And as soon as the stylus pressed on the wax, “his lips,” which were sealed, “resolved,” and he acquired inhuman eloquence. While his mouth was bound, it was human, for unbelief bound his tongue. But as soon as his lips opened, it ceased to be human, “and he began to speak, blessing God” (Luke 1:64). His prophecies are recorded in the Gospel, and we will talk about them if it is the will of our Lord Jesus Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 10. Luke 1:67–76. To the passage from the words “he was filled with the Holy Spirit and prophesied” to the place where it says: “for you will go before the Lord to prepare His ways” 1. Zechariah, filled with the Holy Spirit, uttered two prophecies: the first - about Christ, the second - about John. This is clear from his words. He speaks of the Savior as if He were already present and active in the world; then he talks about John. “And Zechariah his father was filled with the Holy Spirit and prophesied, saying: “Blessed is the Lord God of Israel, that he has visited his people and brought deliverance to them” (Luke 1:68). For when God visited His people, desiring to deliver them, “Mary remained with her [Elizabeth] about three months,” after the angel had spoken to Her. By some incomprehensible power, the Savior with His presence instructed not only John, as we have already said, but also, as the Gospel testifies to this, Zechariah. 2. During these three months, Zechariah constantly received spiritual nourishment from the Holy Spirit and unknowingly learned, and then prophesied about Christ, saying: “He has visited His people and created deliverance for them, and raised up a horn of salvation for us in the house of David” (Luke 1:65), for Christ “was born of the seed of David according to the flesh” (Rom. 1:3). He truly became “a horn of salvation for us in the house of David” (Luke 1:69), and the following phrase confirms this: “My Beloved had a vineyard on the top of the fat mountain” (Isaiah 5:1) 2. So what peak was he planted on? On Christ Jesus, about whom the Scripture says: “And He raised up a horn of salvation for us in the house of His servant David, as He declared by the mouth of His holy prophets who were from the beginning” (Luke 1:65). 3. "He will save us from our enemies." One should not think that we are talking about physical enemies, but rather about spiritual ones. For the Lord Jesus, “mighty in battle” (Ps. 23:8), came to crush all our enemies, deliver us from their wiles and save “us from our enemies and from the hand of all those who hate us” (Luke 1:71). And “he will show mercy to our fathers” (Luke 1:72). I believe that when our Lord and Savior came, the grace of God shone upon Abraham, Isaac and Jacob. For it is difficult to believe that those who had previously seen His day and rejoiced, later received no benefit when He came, born of the Virgin. And why am I talking about patriarchs? I, following the authority of the Gospels, boldly ascend to the highest regions, for the presence of the Lord Jesus and His sovereignty have beneficially influenced not only earthly things, but also heavenly things. Therefore, the Apostle says: “That through Him he might reconcile all things to himself, making peace through him through the blood of his cross, both earthly and heavenly” (Col. 1:20). But if the presence of the Lord had a beneficial effect on earth and in heaven, why are you afraid to say that His coming also brought even greater benefits to those on whom what was said in Scripture was fulfilled: “He will show mercy to our fathers and remember His holy covenant, the oath which He swore to Abraham our father” (Luke 1:72-73), and will grant us deliverance “without fear ... from the hand of our enemies” ( Luke 1:74)? 4. People often get rid of the hands of their enemies, but by no means “fearlessly.” For when the removal of enemies is preceded by danger and fear, and someone is delivered from the hand of his enemies, he is truly freed, but not without fear. And the coming of the Lord Jesus delivers us “from the hand of our enemies” “without fear.” We do not feel our enemies and do not see how they oppose us, but, without our knowledge, we are suddenly snatched from their jaws and are not allowed to fall into their snare. “In a moment, in the twinkling of an eye” (1 Cor. 15:52), He brings us “to share in the inheritance of the saints in light” (Col. 1:12), and we are fearlessly delivered “from the hand of our enemies” to “serve Him in holiness and righteousness before Him all the days of our lives” (Luke 1:75). 5. “And you, little child, will be called a prophet of the Most High” (Luke 1:76). But why does Zechariah, when uttering a prophecy, speak not about John, but turning to John himself: “And you, little child, will be called a prophet of the Most High,” and so on? After all, it makes no sense to tell someone who cannot hear to address a baby lying on his chest. But I think I've found an explanation. John's birth was miraculous; he came into the world through the prophecy of an angel. John was born after Mary remained with Elizabeth in that country for three months. Therefore, everything that is written about him tells of miraculous events. You may not believe that a baby who has just left his mother’s womb can hear and understand the words of his father addressed to him: “And you, little child, will be called the prophet of the Most High” (Luke 1:76), but remember that what happened earlier was even more miraculous: “For when the voice of Your greeting came to my ears, the child leaped joyfully in my womb” ( Luke 1:44). 6. And if John heard Jesus while in his mother’s womb, and, having heard Him, jumped up joyfully, then why can’t you believe that when he was born, he was able to understand the prophecy of his father, who told him: “And you, a child, will be called a prophet of the Most High, for you will come before the face of the Lord to prepare His ways” (Luke 1:46)? Therefore, I believe that Zechariah was in a hurry to tell all this to the baby, because he knew that John would soon go into the wilderness, and he would no longer have such an opportunity, for “the child... was in the deserts until the day of his appearance to Israel” (Luke 1:80). 7. Moses also lived in the desert, but when he was forty years old, he fled from Egypt and tended Jethro's sheep for another forty years. But John withdrew into the desert immediately after his birth and, being the greatest “of those born of women” (Matthew 11:11), he was obviously worthy of greater growth. The Prophet said about him: “Behold, I am sending My angel before you” (Ex. 23:20). The one who, having been sent before the Lord, was able, having just been born, to hear and understand the prophecies of his father, is rightly called an angel. Why do we, who believe in these great miracles, also believe in the Resurrection, believe in the promise of the Kingdom of Heaven, which will come, and the Holy Spirit promises us this every day. Everything that is written is wonderful and surpasses our understanding, and we will find all this in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 11. Gospel of Luke 1:80–2:2. From the words: “The child grew and was strengthened in spirit” to the place where it is said: “This census was the first during the reign of Quirinius in Syria.” 1. In the Holy Scriptures growth is spoken of in two senses; one growth is physical, which does not depend on a person, the other growth is spiritual, when it occurs thanks to his efforts. When the evangelist writes: “The child grew and was strengthened in spirit” (Luke 2:40), he is talking about the second growth, that is, about spiritual growth. What this means is, “He grew in spirit.” His spirit did not remain at the original level, but constantly increased in him, and every minute and every second, as his spirit increased, his soul also improved. And the growth of the spirit was constantly followed not only by his soul, but by his feelings and mind. God commanded: “Grow and multiply” (Gen.1:22) 3. I do not know how those who understand this commandment simply and literally can explain it. Let us assume that “to multiply” refers to numbers; when there are more of someone than there were before, they “multiply.” But what was said before – “grow” – is not in our power. 2. For what person would not want to “add to his stature” (Matthew 6:27) in order to become taller? When something is commanded, it is assumed that this commandment can be fulfilled; It makes no sense to command something that cannot be done. And if we are commanded to grow, then we can fulfill this commandment. Do you want to know how “grow” should be understood? Listen to what Isaac did, about whom it is said: “And this man became great and increased more and more until he became very great” (Gen. 26:13). He always strived to become better and constantly improved; he constantly thought about God and exercised his memory in order to store more in the treasury of his mind and hold it more firmly in memory. This should be understood to mean that Isaac cultivated all his virtues in his soul and thus fulfilled the commandment commanding him to “grow.” 3. So John, although he was still a baby, grew, increasing his virtues. But it is incredibly difficult and very rare among mortals for a child to grow spiritually. “The child grew and became strong in spirit” (Luke 2:40). But it’s one thing to “grow”, and another thing to “be strengthened in spirit.” Human nature is weak and needs the help of God to become stronger. We read: “But the flesh is weak.” What force can strengthen it? Spirit, of course. For “the spirit is willing, but the flesh is weak” (Matthew 26:41). Anyone who wants to become stronger can only become stronger in spirit. Many were strengthened by the flesh, and their bodies became stronger; but the athlete of God must become stronger in spirit, and, thus strengthened, he will crush the wisdom of the flesh, and the erected spirituality will subordinate the body to the dictates of the soul. It should not be thought that when it is said about John: “The child grew and was strengthened in spirit,” then what was said is a simple historical narrative that in no way relates to us. This is written so that we imitate him and grow spiritually after him. 4. “And he was in the deserts until the day of his appearing to Israel” (Luke 1:80). I have already said that there was something amazing in the conception of John, when “the baby leaped in the womb” (Luke 1:44) and recognized the Lord even before his birth, when Zechariah, as if his son could hear, told him the prophecy: “And you, baby, will be called the prophet of the Most High” (Luke 1:76). This is how John was conceived and born, and therefore he did not expect to be raised by his father and mother “until the day of his appearance to Israel,” but he withdrew, fled from the bustle of the city, from crowds of people and accumulations of vices; he went into the desert, where the air is cleaner, the heavens are clearer and God is closer, and until the time came for either the sacrament of his baptism or his sermon, he devoted himself to prayer and talked with the angels; he cried out to God and heard Him answer him, saying: “Here I am” (Ex. 3:4). And just as “Moses spoke, and God answered him” (Ex. 19:19), so John, I think, spoke in the wilderness, and God answered him. 5. I believe that everything was so, for I was struck by this clear Gospel description. After all, if “of those born of women there is not a single prophet greater than John” (Luke 7:28) and God answered Moses, then it turns out that He also answered John, because John is greater than Moses. John grew up in the desert, his birth, like the birth of the Lord, was announced by the same archangel; his father, who did not believe that he could be born, was speechless. Then John “was in the deserts” and grew up unusually, not like other people. Matthew says about him: “His food was locusts and wild honey” (Matthew 3:4). John was a co-worker at the first coming of the Lord and spoke only about the coming of the Lord in the flesh and with his prophecy announced the One who was born of a virgin. Therefore, he did not have homemade honey, carefully strained by human hands, but wild, and his food was flying insects, which are not very large and do not fly high, but are small and barely rise above the ground; they jump rather than fly. Why more? It is said quite clearly that his food was locusts - small and pure creatures. Consider therefore, dear brethren, those who have been born in a new way and have grown in a new way. 6. The Scripture goes on to say: “In those days a command went out from Caesar Augustus to take a census of all the earth. This census was the first during the reign of Quirinius in Syria” (Luke 2:1-2). Someone may ask, “Evangelist, how will this story help me? Why do I need to know that the first census in the country was carried out under Caesar Augustus and that among other people the name of Joseph was recorded “with Mary his betrothed wife, who was with child” (Luke 2:5), and that even before the end of the census Jesus was born? However, those who look more closely will see that there is some kind of mystery in this. It was necessary for Christ to be officially included in the census of the whole world, so that He, along with everyone, would be included in the list and sanctify everyone, and in this census would unite with the whole world and give it the opportunity to communicate with Himself, and would subsequently write down the names of the people of the whole world “in the book of life” (Rev. 20:15) along with Himself, so that the names of all those who believed in Him would be “written in heaven” (Luke 10:20) along with the names of the saints Him “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 12. Gospel of Luke 2:8–11. To a passage that tells how an angel descended from heaven and announced the birth of the Lord to the shepherds 1. My Lord Jesus 4 is born and an angel descends from heaven to announce His birth. Let's see who he chose to tell the story of His coming. He does not go to Jerusalem, does not seek to find the scribes and Pharisees, does not enter the Jewish synagogue, but finds the shepherds “who kept watch over their flock by night” (Luke 2:8), and says to them: “Today a Savior has been born to you in the city of David, who is Christ the Lord” (Luke 2:11). 2. Do you think that in these words of Scripture there is nothing more Divine, but only that an angel came to the shepherds and spoke to them? Listen, shepherds of churches, shepherds of God. His angel always descends from heaven and announces to you: “Today a Savior has been born to you, who is Christ the Lord” (Luke 2:11). For if the Shepherd does not come, the church shepherds will not be able to properly guard the flock, their protection is unreliable if Christ does not guard and shepherd the flock with them. We read from the Apostle: “We are fellow workers with God” (1 Cor. 3:9). The Good Shepherd, who imitates the Good Shepherd, is a co-worker with God and Christ; he is a good shepherd precisely because he has the best Shepherd with him, tending His sheep with him. For He appointed some apostles, others prophets, others evangelists, others shepherds and teachers, for the perfection of saints (cf. 1 Cor. 12:28). This is enough for a simple explanation. 3. On the other hand, if we must ascend to a more hidden understanding, then I will say that some angels were shepherds who managed the affairs of people, and since each of them stood guard, watching day and night, zealous for his work, then in some cases the work of governing the people entrusted to him was beyond his strength, and when the Lord was born, an angel appeared and announced to the shepherds that the true Shepherd had come. For example, there was a certain shepherd in Macedonia who needed God's help; he appeared to the Apostle Paul in a dream as a Macedonian and said: “Come to Macedonia and help us” (Acts 16:9). Why am I talking about Paul if the angel did not say this to Paul, but to Jesus Who was in Paul? The shepherds needed the presence of Christ, and so an angel came down from heaven and said: “Do not be afraid; I bring you good news of great joy” (Luke 2:10). 4. It is truly a great joy that Christ came into the world for those shepherds who are entrusted with caring for people and countries. The angel in charge of the affairs of Egypt received significant benefit from the fact that the Lord descended from heaven, for the Egyptians gained the opportunity to become Christians. All those who governed the various provinces, such as the guardian of Macedonia, the guardian of Achaea, and the guardians of other provinces, benefited from this. For it is wrong to think that certain provinces are governed by evil angels, and that the same provinces are not entrusted to good angels. In my opinion, what is said about individual areas should be understood as applying to all people. Each person is guarded by two angels: the angel of justice and the angel of injustice. If there are good thoughts in our hearts and a sense of justice fills our soul, then, without a doubt, the angel of the Lord is speaking to us. But if evil thoughts swarm in our hearts, “the angel of Satan” speaks to us (2 Cor. 12:7). And just as every person has two angels, I think that individual provinces also have different angels: some are good, others are evil. 5. For example, Ephesus is watched over by very evil angels because of the sinners living in this city. But due to the fact that many believers live in this city, there is also a good angel of the Ephesian Church in it. What has been said about Ephesus can be applied to all provinces. Before the coming of the Lord and Savior, these angels could do little to help those who were faithful to them, and no matter how hard they tried, their efforts were not enough. And what indicates that they could hardly help those under their care? Listen to what we have to say. When the angel of the Egyptians helped the Egyptians, hardly a single convert believed in God; and this happened when the Egyptians were ruled by an angel. 6. But later, many converts from the Egyptians and Edomites gained faith in God, and therefore the Scripture says: “Do not disdain the Edomite, for he is your brother; Do not disdain the Egyptian, for you were a stranger in his land; the children who are born to them may enter the congregation of the Lord in the third generation” (Deut. 23:7). And so it happened - people from all nations turned to God, and the angels, in whose care these nations were, tried to facilitate this. And now entire nations came to faith in Jesus, and the angels to whom the churches were entrusted were strengthened by the presence of the Savior and converted many to Christ. Christian communities sprang up all over the world. So let us arise and praise the Lord. Instead of carnal Israel, let us become spiritual Israel. Let us bless Almighty God in deed, word and thought in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 13. Luke 2:13–16. On the passage from the words “And suddenly a great host of heaven appeared with the angel” to the place where it says: “And they found Mary and Joseph, and the child lying in a manger” 1. Our Lord and Savior is born in Bethlehem, and “the great host of heaven” (Luke 2:13) praises God, saying: “Glory to God in the highest, and on earth peace among men of good will” (Luke 2:14) 5. The “multiple host of heaven” pronounces these words because they were unable to help people and realized that they were unable to complete the work entrusted to them without the One who truly can save and who can also help the patron angels themselves in such a way that people are saved. The Gospel tells how some people sailed in a boat on the sea, struggling with a headwind. They swam about twenty-five or thirty furlongs, 6 were completely exhausted and could not land on the shore. But the Lord came to them, pacified the fierce waves and saved the boat, pretty battered by the storm, from imminent death (cf. John 6:18–21). 2. Understand this passage this way: the angels wanted to offer help to people and heal them from illnesses, for “are they not all ministering spirits, sent to minister for those who are to inherit salvation?” (Heb. 1:14). They helped people with all their might, but at the same time they understood that their potions were far from being enough to heal people. And so that you can understand from this example what we are talking about, imagine a city in which there are a lot of sick people and a whole army of healers; people have various wounds, every day the deadly suppuration is spreading more and more, but healers cannot find more means of healing and overcome the rampant evil with the knowledge of their art. And then comes the Archiater, the One who has all the knowledge of the art of medicine, and those who previously could not heal anyone see how the hand of this healer stops the spread of suppuration in the wounds. They do not envy Him, and jealousy does not torment them; they give praise to this Healer and thereby glorify God, who, for their own sake and for the sake of the sick, sent One who possesses such knowledge. 3. For a similar reason, the numerous angelic host cries out: “Glory to God among the great, and on earth peace to men of good will” (Luke 2:14). For when the Lord came to earth, the Father reconciled “all things to himself, making peace through him through the blood of his cross, both earthly and heavenly” (Col. 1:20). Angels want people to remember their Creator. They did everything in their power to heal the people, but they did not want to be healed. Then the angels saw the One who can heal all ailments, and they praised Him, exclaiming: “Glory to God in the highest, and on earth peace.” 4. Perhaps an attentive reader of the Gospel will ask how the Savior could say: “Do not think that I came to bring peace to earth; I did not come to bring peace, but a sword” (Matthew 10:34), if now, at His birth, the angels sing: “and peace on earth.” And in another place He Himself says: “Peace I leave with you, My peace I give to you, not as the world gives, I give to you” (John 14:27). Let this reader think about this, and then perhaps he will find the answer to his question. If the Scripture said “peace on earth” and the sentence ended there, then this objection would be fair. But the fact that then there is another addition, namely after the word “peace” in the Gospel it is said “to people of good will”, resolves this issue. Peace on earth that the Lord does not give is not peace of “good will.” For He did not simply say, “I did not come to bring peace.” He added: “to the ground.” He did not say, “I have not come to bring peace to the land of good will.” 5. The angels spoke these words to the shepherds. But they not only said them at that time, they say them even today. If the angels did not talk with the shepherds and did not apply their efforts to their labors, then the shepherds would hear the following: “Unless the Lord builds a house, those who build it labor in vain; If the Lord does not guard the city, the watchman watches in vain” (Ps. 127:1). If it behooves one who follows the meaning of Scripture to speak boldly, then I will say that in every church there are two bishops: visible and invisible, one visible with carnal eyes, the other revealed to the mind's eye. The person who performs the task assigned to him well is glorified by the Lord, and the one who performs it poorly is guilty and subject to condemnation. So is the angel. In the Revelation of John we read: “You have several men in Sardis who have not defiled their clothes” (Rev. 3:4); or again: “You have those who hold the teaching of the Nicolaitans” (Rev. 2:15); and then: “You have those who have committed various sins,” and the angels to whom these churches are entrusted are guilty. 6. But if the angels who govern the churches are worried, what about the people who are afraid that they will not be saved by working with the diligent angels? I think that both angel and man together can be good bishops of the church. In a sense, they are doing the same thing. If this is so, then let us ask Almighty God that both angels and people as bishops of churches will help us and we will know that the Lord judges both of them for us. But when they are judged and at the same time some sin or oversight is revealed, committed not through their negligence, but through our negligence, then the blame lies with us, and we are punished. And even if they make every effort to fight for our salvation, we still will not be freed from sin. But it often happens that we work, and they do not fulfill their duties, and then the blame lies with them. 7. Further in the Gospel it says: “When the angels departed from them into heaven, the shepherds said to each other: let us go to Bethlehem and see what happened there, which the Lord told us about. And they hastened and came and found Mary and Joseph and the child lying in a manger” (Luke 2:15–16). They hurried - they did not walk slowly, moving their legs wearily, but hurried - and found Joseph, who had prepared everything for the birth of the Lord, and Mary, who gave birth to Jesus, and the Savior Himself, “lying in a manger.” This was the same manger about which the inspired prophet said: “The ox knows his owner, and the donkey his master’s manger” (Is. 1:3). An ox is a clean animal, and a donkey is an unclean animal. “The donkey [knows] his master’s manger.” The Israelites did not know the manger of the Lord, but the unclean animal that was among the Gentiles did. The Scripture says: “Israel does not know Me, My people do not understand” (Is. 1:3). Let us understand this manger, let us strive to comprehend the Lord and become worthy to know Him and accept not only His birth and resurrection of His flesh, but also the glorious Second Coming in all the majesty of Him, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 14. Luke 2:21–24. To the excerpt from the words: “When it was necessary to circumcise the Child” to the place where it says: “two turtle doves or two chicks of pigeons.” 1. When Christ died, “He died once to sin” (Rom. 6:10), not because He Himself sinned—for “He committed no sin, neither was deceit found in His mouth” (1 Peter 2:22)—but He died, so that we, being dead, might die to sin and live no more for sins and vices. Therefore it is said: “If we died with Christ, we believe that we will also live with Him” (Rom. 6:8). Therefore, just as we died with Him, we were raised with Him, we were circumcised with Him, and after this circumcision we were cleansed with holy purification. This is why we do not need carnal circumcision at all. You should know that He was circumcised for us. Listen to Paul's clear statement: “In Him dwells all the fullness of the Godhead bodily, and you are complete in Him, who is the head of all principality and power. In Him you are circumcised with the circumcision made without hands, by putting off the sinful body of the flesh, by the circumcision of Christ; Having been buried with Him in baptism, you were also raised up in Him through faith in the power of God, who raised Him from the dead” (Col. 2:9-12). Thus, His death, His resurrection, and His circumcision were accomplished for our sake. 2. It further says: “When the Child was about to be circumcised, they gave Him the name Jesus, which the angel called before He was conceived in the womb” (Luke 2:21). The name “Jesus” is glorious and worthy of all admiration and worship, it is “the name that is above every name” (Phil. 2:9). It is not fitting for this name to be first given by people and for them to bring it into the world, but someone higher and more perfect in nature should bring it. The Evangelist indicates this when he says: “They gave Him the name Jesus, which was called by the angel before He was conceived in the womb” (Luke 2:21). 3. Then it is written: “And when the days of their purification according to the law of Moses were fulfilled, they brought Him to Jerusalem” (Luke 2:22). It says “the days of their purification.” Who – “them”? If the Scripture had said: “the days of the purification of “Her” are fulfilled” - that is, Mary, delivered from her burden - then such a question would not have arisen; we would boldly say that Mary, as a woman, needs purification after childbirth. But this verse says “the days of their atonement,” which obviously means not one, but two or more. Does this mean that Jesus needed cleansing, was unclean, or was defiled in some way? It may seem that I speak rashly, but the authority of Scripture compels me to inquire about it. Look what is written in the book of Job: “Who can be born clean from an unclean thing? Not one” (Job 14:4). It is not said “who will be born of a sinner,” but “who will be born of an unclean one.” “Unclean” and “sinful” do not mean the same thing. The prophet Isaiah teaches this clearly when he says: “The Lord will wash away the filthiness of the daughters of Zion and will purify the blood of Jerusalem from among her with the spirit of judgment and the spirit of fire” (Isaiah 4:4). 4. Each soul clothed in a human body has its own “defilement.” But you should know that Jesus was defiled by His own will, for He took on a human body for the sake of our salvation. Listen to the prophet Zechariah, who says: “Jesus was clothed in filthy robes” (Zechariah 3:3). With these words he refutes the statements of those who claim that our Lord did not have a human body, but a heavenly or spiritual one. But if His body is of a celestial or, as they erroneously claim, a stellar or any other perfect and spiritual nature, then let them explain how a spiritual body can be stained, or give their interpretation of the verse we have just read: “And Jesus was clothed with filthy robes.” But if they believe that “filthy rags” mean a spiritual body, then they should argue that what was said in the prophecy has been fulfilled, that is, “the natural body is sown, the spiritual body is raised” (1 Cor. 15:44), that we are raised filthy and stained. It is a sin to think so, especially considering that Scripture says: the body “is sown in corruption, raised in incorruption; sown in humiliation, raised in glory; it is sown in weakness, it is raised in strength; the natural body is sown, the spiritual body is raised” (1 Cor. 15:42–44). 5. So, it was necessary for our Lord and Savior, Who was “clothed in filthy robes” and took on an earthly body, to offer the sacrifices prescribed by the law in order to wash away the filth. A question often arises among brothers, and I will address it again here. Infants are baptized “for the forgiveness of sins.” What sins? When did they sin? And what other explanation of baptismal washing can be applied to children other than the one we talked about above? “Who will be born clean from an unclean person? Not one” (Job 14:4). In the sacrament of baptism, the filth of birth is washed away, and therefore infants are also baptized, for “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). 6. It is said: “When the days of their atonement were fulfilled...” (Luke 2:22). The days are fulfilled and mysteriously. For the soul is not purified immediately after birth; it cannot achieve complete purification even at birth itself, but as it is written in the law: “If a woman conceives and gives birth to a male child, she will be unclean for seven days; as in the days of her suffering by purification, she will be unclean... and thirty-three days she must sit, cleansing herself from her blood” (Lev. 12:2, 4); but since “the law is spiritual” (Rom. 7:14) and has a “shadow of good things to come” (Heb. 10:1), we can understand that true cleansing will come at the end of time. I think that even after the resurrection from the dead we will need the sacrament of cleansing in order to wash ourselves - for no one can be resurrected without having filth on him - and not a single soul will be immediately freed from all vices. Therefore, the sacrament of baptism consists of rebirth; and just as Jesus, according to the dispensation of the flesh, was purified by sacrifice, so we are purified by spiritual regeneration. 7. “And when the days of their purification according to the law of Moses were fulfilled, they brought Him to Jerusalem to present Him before the Lord” (Luke 2:22). Where are those who deny the God of the law, who claim that Christ testifies not about Him, but about another god in the Gospel: “God sent His only begotten Son, who was born of a woman, made subject to the law” (Gal. 4:4)? Does it follow from this that the good God created His Son according to the law of the demiurge, according to the law of the enemy, according to the law that He Himself did not give? Rather, He was born under the law, “to redeem those under the law” (Gal. 4:5) and to subject them to another law, about which it is said: “Listen, my people, to My law” (Ps. 77:1) and so on. So, “they brought Him to Jerusalem to present Him before the Lord.” What provisions of the law did they implement? Without a doubt, these: “As it is prescribed in the law of the Lord, that every male child who opens the womb should be dedicated to the Lord” (Luke 2:23), and “three times a year all your male sex shall appear before the Master, the Lord God of Israel” (Exodus 34:23). And since the boys opened the womb of their mothers, they were sacred, and they were brought to the altar of the Lord, for “every male child who opened the womb” was dedicated to God. But you will say that “every male child comes out of the mother’s womb,” but does not open the falsehood, like the Lord Jesus, since the falsehood of any other woman is opened not by the birth of a baby, but by intimacy with a man. 8. And the wombs of the Mother of God were opened at the birth of the Son, for before the birth of Christ a man did not touch Her sacred womb. I dare say that at that moment about which the Scripture says: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:35), the seed was found, and conception occurred; and the fruit began to grow without opening the sac. Therefore, the Savior Himself says: “I am a worm, and not a man, a reproach among men and contempt among the people” (Ps. 21:7). While in his mother’s womb, He saw the uncleanness of Her body, Her internal organs surrounded Him on all sides; He endured cramped conditions and bore the hardships of earthly existence. Therefore, He compares Himself to a worm and says: “I am a worm, not a man. A person is usually born from a man and a woman; but I was not born of a man and a woman, as is customary among people, but like a worm, which does not accept seed from the outside, but reproduces in itself and from itself and produces offspring only from its own body.” 9 . Since “every male child who opens the womb was dedicated to the Lord,” “they brought Him to Jerusalem” to present him before the face of God, and also in order “to sacrifice, according to what was said in the law of the Lord, two turtle doves or two chicks of doves” (Luke 2:24). We see that two turtle doves or two pigeon chicks were sacrificed for the Savior. I believe that the birds sacrificed for the birth of the Lord are blessed, just like the Valaam donkey, which amazes and delights me, for it was honored not only to see the angel of God, but also to open its mouth and speak in a human voice. Much more do I extol and praise these birds, for they were offered before the altar for our Lord and Savior, “to sacrifice ... two turtle doves or two chicks of doves” (Luke 2:24). 10. It is possible that I am introducing something new and, as I see it, hardly worthy of this subject. But since the birth of the Savior took place in a new way, not from a man and a woman, but solely from the Virgin, then “two turtle doves or two chicks of doves” were not one of those that we see with bodily eyes, but akin to the Holy Spirit, “Who descended like a dove and descended” (Matthew 3:16) on the Savior when He was baptized in the Jordan. The two turtle doves were of the same kind, not those that fly through the air, but those in the form of which something Divine and more sublime than is accessible to human contemplation appears. He who was born and suffered for the whole world was not purified in the eyes of the Lord by such a sacrifice, like all people. Rather, since He arranged everything in a new way, He also had new sacrifices, consistent with the will of Almighty God in Christ Jesus, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 15. Luke 2:25–29. About Elder Simeon, when he came to the temple in the Holy Spirit, to the place where it is said: “Now you are releasing Your servant, Master, according to Your word, in peace.” 1. It is necessary to find an explanation befitting God's plan why Simeon, as it is said in the Gospel, “a righteous and pious man, looking forward to the consolation of Israel,” received a prediction from the Holy Spirit, “that he will not see death until he sees Christ the Lord” (Luke 2:25–26). What did he gain by seeing Christ? Was he really only promised that he would see Christ and not receive any benefit from it? Or is there hidden in this some gift worthy of God, which blessed Simeon deserved and received? “A woman... came up behind him and touched the hem of His garment” and was immediately healed (Matthew 9:20). If she received such a benefit only by touching the hem of His robe, what then can we say about Simeon, who “took Him in his arms” and held Him in his arms with triumph and jubilation, for he saw that this child had come to free the prisoners and deliver him himself from the bonds of the flesh? Simeon knew that no one could rescue a person from the prison of the body with hope of a future life, except the One whom he holds in his arms. 2. Therefore, Simeon says to Him: “Now you are releasing Your servant, O Master, according to Your word in peace” (Luke 2:29); “for until I saw Christ, until I took Him in my arms, I was in prison and could not get rid of the bonds.” But this is true not only of Simeon, but of all humanity. If everyone who goes out of this world, everyone who is released from prison, from the house of chains to rule, will take Jesus in his arms and take Him in his arms and press him to his bosom, then he can go with joy to where he wants to go. Think how great was the providence of God that Simeon was honored to hold His Son in his arms. But first, the Holy Spirit predicted to Simeon “that he would not see death until he saw Christ the Lord” (Luke 2:26). 3. Then he entered the church, but not by chance, not just like that. “He came by inspiration [of the Holy Spirit] to the church” (Luke 2:27); “For as many as are led by the Spirit of God are sons of God” (Rom. 8:14). So the Holy Spirit leads him to the church. So you, if you want to take Christ in your arms, embrace Him and become worthy of leaving prison, you must also make every effort to acquire the guiding Spirit and come to the church of God. Behold, you now stand in the church of the Lord Jesus, that is, in His Church, in a church built of living stones (cf. 1 Pet. 2:5). And since you stand in the church of the Lord, your life and your deeds are worthy of being called church. 4. If you come “to the temple in the Holy Spirit,” you will find the baby Jesus, take Him in your arms and say: “Now do You let Your servant go, Master, according to Your word, in peace.” At the same time, notice that the words “in peace” are added for liberation and deliverance. For he does not say: “I want to be released,” but he is released “in peace.” The same thing was promised to blessed Abraham: “And you will go to your fathers in peace and will be buried in a good old age” (Gen. 15:15). Who is he who dies “in peace” if not he in whose heart is “the peace of God, which surpasses all understanding” (Phil. 4:7)? Who is he who “in peace” departs from this world, if not he who understands “that God in Christ reconciled the world to himself” (2 Cor. 5:19)? Who, if not the one in whom there is nothing alien or hostile to God, is the one who has acquired peace and harmony within himself through a virtuous life? He was released “in peace” to follow Abraham to the holy fathers. 5. And why am I talking about fathers? He goes to the Supreme Patriarch Himself, the Lord Jesus, and it is said about him: “I have a desire to be separated and to be with Christ” (Phil. 1:23). The one who dares to say: “It is no longer I who live, but Christ lives in me” (Gal. 2:20), he has Jesus in his heart. So let us pray that we, standing in the church, may take the Son of God in our arms and embrace Him, so that we too may become worthy of deliverance and liberation, let us pray to Almighty God and call on the Baby Jesus Himself to speak with Him and hold in our arms the One, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 16. Luke 2:33–34. To the passage from the words: “Joseph and His mother marveled at what was said about Him” to the place where it is said: “Behold, this One is destined for the fall and rising of many in Israel.” 1. So, “Joseph and His mother marveled at what was said about Him” (Luke 2:33). Let us bring together all that is said and written about Christ at His birth, and then we can recognize individual events, each of which is worthy of our amazement. Why did His father - for Joseph was so called because he was the adoptive father of Jesus - and His Mother marveled at what was said about Him? What did they tell about the Baby Jesus? “In the same country there were shepherds in the field, keeping watch over their flock by night” (Luke 2:8). At the hour when Jesus is born, an angel comes down and tells them: “I bring you good news of great joy...you will find a babe wrapped in swaddling clothes, lying in a manger” (Luke 2:10, 12). And before the angel had time to finish his speech, “a large army of heaven” appeared and began to praise and bless God.” When the excited shepherds realized what was said to them and “The angels departed from them into heaven, the shepherds said to each other: let us go to Bethlehem and see what has happened there, which the Lord has told us about” (Luke 2:18). They went and found the Child. Both they and the Baby’s parents marveled at what had happened. 2. It is further said about Simeon that he caused controversy and amazement with such an attitude towards the Child, for he took Him in his arms and said: “Now you are letting Your servant go, O Master, in peace, according to Your word, for my eyes have seen Your salvation” (Luke 2:29). Simeon's words became the high point and, so to speak, the culmination of what was said about Jesus and what His father and mother marveled at. For he not only took the Child in his arms and uttered the words that he himself wrote down, but also “blessed” the father and mother of Jesus, and also uttered a prophecy about the Child Himself: “Behold, this One is destined for the fall and rising of many in Israel and for the cause of controversy, and a weapon will pierce Your own soul, so that the thoughts of many hearts may be revealed” (Luke 2:34-35). 3. What does he mean when he says, “He is destined for the fall and rising of many in Israel”? I found something similar to this in the Gospel of John: “I came into this world for judgment, so that those who do not see would see, and those who see would become blind” (John 9:39). He came “to judgment” so that the “blind” among the Gentiles would see, and the Israelites who had sight “would become blind,” and thus He came “to the fall and to the rising of many.” For with the coming of our Lord and Savior those who stood before fell, and those who fell rose. This is one of the possible interpretations of what was said: “Behold, this one is destined for the fall and rising of many in Israel.” 4. But there is something more significant here that needs to be understood, especially in contrast to those who yap at the Creator and collect arguments from every place in the Old Testament that they do not understand, “and with eloquence deceive the hearts of the simple” (Rom. 16:18). They say: “Listen to the God of the law and the prophets! Look what kind of God this is! He says: “I kill and I give life, I smite and I heal, and no one will deliver out of my hand” (Deut. 32:39). They hear: “I kill,” but do not hear: “I give life”; they hear, “I smite,” but they refuse to hear, “I heal.” And with such statements they slander the Creator. 5. And so before I explain the meaning of the verse, “I kill and I make alive, I smite and I heal,” I will turn the testimony of the gospel against heretics—there are countless heresies that accept the gospel of Luke. If for this reason the Creator is a bloodthirsty and merciless judge, for he says: “I kill and give life, I smite and heal,” then it is absolutely clear that Jesus is His Son, since the same thing is said about Him: “Behold, He is destined for the fall and for the rising of many in Israel” - not only “for the uprising,” but also “for the fall.” If killing is evil, then we must admit that being the cause of someone's downfall is also evil. How will they respond to this? Will they stop worshiping Him or will they look for another explanation, resorting to allegories so that the expression “to fall” will mean good deeds and not severity? 6. Is it fair, when something similar occurs in the Gospel, to hide behind allegories and new interpretations, and when it comes to the Old Testament, to immediately blame and not accept any explanations, no matter how plausible they may be? And no matter how they try to explain the verse where it says: “I came into this world for judgment, so that those who do not see may see, and those who see may become blind” (John 9:39), they fail. But I hope that I belong to the Church and that my name will be associated not with the name of some heresiarch, but with the name of Christ, blessed throughout the whole earth. I want to be and be called a Christian in my deeds and thoughts, and I seek rationality in both the Old and New Testaments. 7. God says: “I kill”; and I readily admit that God mortifies. For when I live as a man, and the old man lives in me, I want God to kill the old man in me and raise me from the dead. For it is said: “The first man is from the earth, earthy; the second man is the Lord from heaven... And just as we have borne the image of earthy, let us also bear the image of heavenly things” (1 Cor. 15:47, 49). The verse “I came into this world for judgment, so that those who do not see may see, and those who see may become blind” (John 9:39) is interpreted as follows. All of us humans have both sight and blindness. Adam both saw and did not see. And it is said about Eve that before her eyes were opened, she saw: “And the woman saw that the tree was good for food, and that it was pleasant to the eyes...; and she took of its fruit and ate; And she gave it also to her husband, and he ate” (Gen. 3:6). So they were not blind, they saw. 8. It further says: “And the eyes of them both were opened” (Gen. 3:7). Therefore, they were blind and did not see, and then their eyes were opened. However, before this they saw well, but after they violated God's command, their vision deteriorated, and when sin entered into them, they lost sight, that is, obedience. In the same way I understand the place where God says: “Who makes [a person] dumb, or deaf, or seeing, or blind? Am I not the Lord God? (Exodus 4:11). A person has bodily eyes, with which he perceives earthly things, in accordance with his carnal understanding, about which the Scripture says: “Let no one deceive you, intruding into what he has not seen, being foolishly puffed up with his carnal mind” (Col. 2:18). We also have another eye, opposite to the carnal one, which is better and perceives Divine wisdom. But this eye was blind. Jesus came so that it could see, so that those who were blind could see, and those who saw would become blind. This is how we should understand the verse that we are analyzing today, namely, “Behold, this one is destined for the fall and rising of many in Israel.” 9 . There is something bad in me and it rears up in the pride of sin. Let it fall; let it be destroyed. If it falls, then what was previously fallen will rise. My “inner man” (Rom. 7:22) once lay prostrate, while my “outer man” (2 Cor. 4:16) stood tall. Before I believed in Jesus, all the good in me was in a humiliated position, and the evil was triumphant. After His coming, everything evil in me collapsed, and what was said was fulfilled: “We always carry in our body the death of the Lord Jesus...” (2 Cor. 4:10) and “Mortify your members on the earth: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry” (Col. 3:5) and so on. 10. The fall of all these vices is a blessing. It is said about this fall: “Where the corpse is, there the eagles will be gathered” (Matthew 24:28). The word "corpse" comes from the verb "to fall." Such a fall is good, for Jesus came, first of all, for this; He would not have been able to restore anything if there had not been a fall first. So let Him first come and destroy all the evil in me, and when the evil is destroyed and put to death in me, let that which is good in me arise and find life, so that we may attain the Kingdom of Heaven in Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 17. Luke 2:33–38. Again at the passage beginning with the words: “Joseph and His Mother marveled at what was said about Him,” to the place where it is written about Anna. 1. Luke, who wrote: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the Holy One who is to be born will be called the Son of God” (Luke 1:34), and clearly conveyed to us that Jesus was the son of a Virgin and was not conceived by human seed, also states that Joseph was His father when he says: “And His Father and Mother marveled at the things that were said about Him” (Luke 2:33). Why then St. Does Luke call Joseph a father when he wasn't one? Those who are satisfied with a simple explanation will say: “The Holy Spirit honored Joseph by calling him father because he raised Jesus.” However, those who seek a deeper explanation can say that the Lord's genealogy goes from David to Joseph. No matter how meaningless it may seem to call Joseph the father of the Savior, he is called the “father” of the Lord to give him a place in the genealogy. Therefore, His father and Mother “marveled at what was said about Him” - both by the angel and the multitude of the heavenly army, and by the shepherds. 2. Then the Scripture says: “And Simeon blessed them and said to Mary His mother: Behold, this one is destined for the fall and rising of many in Israel and for the cause of controversy, and a weapon will pierce your own soul, so that the thoughts of many hearts may be revealed” (Luke 2:34-35). Let us think about why the Savior came “to the fall and to the rising of many.” Anyone who explains this simply will say that He came “for the fall” of unbelievers and “for the rebellion” of believers. But an attentive interpreter will notice that only the one who stood before can fall. Answer me: who is he who stood before and upon whose fall the Savior came, if not he who rebelled? For it is clear that he who was previously fallen has risen. Thus, it should be noted that perhaps the Savior came not “to the fall” of some and “to the uprising” of others, but to the fall and uprising of the same ones. He says: “I came into this world for judgment, so that those who do not see may see, and those who see may become blind” (John 9:39). In our understanding, it is one thing when someone first saw and then lost his sight, and another thing when someone who was blind regained his sight. For example, I want to see with eyes with which I had not seen before and which were subsequently opened, for the eyes of Adam and Eve were opened after their disobedience. We talked about these eyes above. 3. And now we must explain the meaning of the verse that says: “Behold, this one is destined for the fall and rising of many in Israel” (Luke 2:34). I must first fall, and then, after I have fallen, rise, otherwise the Savior would become the cause of my sinful fall. But He brought me to fall precisely so that I would rise up and receive much benefit from my fall, much more than when it seemed to me that I was standing. For then I lived in sin and stood in sin. And since I stood in sin, the first thing that benefited me was my fall and the fact that I died to sin. That is why the holy prophets, when they see something more majestic before them, fall on their faces; they fall in order to be further cleansed of their sins. Likewise, the Savior first lets you fall. You were a pagan - so let the pagan in you fall; you were attracted to harlots - let the fornicator in you die first. You were a sinner - let the sinner in you fall. Then you can rise up again and say: “If we died with Him, we will also live with Him” (2 Tim. 2:11) and “If we are united to Him in the likeness of His death, we must also be united in the likeness of the resurrection” (Rom. 6:5). 4. For “He is destined for the fall and rising of many in Israel”; that is, those who see with all acuteness and understanding - “and the subject of controversy.” Everything that is clearly and simply told about the Savior is contradictory. Virgo becomes a mother - “a subject of controversy.” The Marcionites deny this and claim that He was not born of a woman. The Ebionites also reject this and claim that He was born of a man and a woman, like the rest of us. He had a human body - “a subject of controversy,” for there are those who say that He came down from heaven; others claim that He had the same body as ours, so that by the likeness of His body to ours He would deliver our bodies from sin and give us hope of resurrection. He rose from the dead - “a subject of controversy.” How was He resurrected? Did He become the same as He was when He died, or was He resurrected in a body with a better essence? 5. There is endless debate on this issue. Some say: “He showed Thomas the marks of the nails on his hands,” others argue differently: “If He had the same body, how could He enter when the doors were locked and stand in the midst of His disciples?” So, you see that even the question of the resurrection of the Savior causes a lot of controversy and is a “subject of controversy.” I think that even what the mouths of the prophets foretold about Him is a “subject of controversy,” for many heretics believe that the prophets did not foretell about Him. Why give many examples? Everything that is told about the Savior is “a subject of controversy.” Not that those who believe in Him doubt it - we know that everything written about Him is true - but for those who do not believe, everything that is said about Him is a “subject of controversy.” 6. Then Simeon says: “A weapon will pierce your own soul” (Luke 2:35). What is this weapon that passes not only through the souls of others, but also through the soul of Mary? It is clearly said that during the Passion of Christ all the apostles were tempted. The Lord Himself says: “You will all be offended because of Me this night” (Matthew 26:31). And they were all tempted to such an extent that Peter, the supreme apostle, denied Him three times. Why do we think that the mother of the Lord was not tempted when the apostles were tempted? If She had not suffered temptation during the Passion of Christ, then Jesus would not have died for Her sins. But if “all have sinned and fall short of the glory of God, being justified freely by His grace” (Rom. 3:23–24), then Mary too was offended. 7. And this is exactly what Simeon predicts when he says: “And a weapon will pierce your own soul.” You know, Mary, that you are carrying a Child while remaining a virgin. You heard from the Archangel Gabriel: “The Holy Spirit will come upon You, and the power of the Most High will overshadow You” (Luke 1:35). The “weapon” of infidelity will pierce Your soul, and the sword of doubt will strike You, and thoughts will tear You apart when You see Him. You have heard that He is called the Son of God, You know that He was conceived without male seed, that He was crucified and died and was punished by people, that before the end He said: “My Father! if it is possible, let this cup pass from Me” (Matthew 26:39). “And the weapon will pierce your very soul.” 8. “Let the thoughts of many hearts be revealed” (Luke 2:35). Men have evil thoughts which are opened to bring them to light and destroy them, and when they are suppressed and mortified they cease to exist, they are struck down by the One who died for us. For as long as these thoughts are hidden and not brought to light, it is impossible to destroy them. Therefore, if we sin, we must say: “I revealed my sin to You and did not hide my iniquity; I said: “I will confess my transgressions to the Lord”” (Ps. 31:5). For if we do this and reveal our transgressions not only to God, but also to those who can heal our wounds and sins, then our iniquities will be erased by Him who said: “I will blot out your iniquities like a cloud, and your sins like a cloud” (Is. 44:22). 9 . It was necessary for women to be saved, so after Simeon came a female prophetess, about whom it is said: “There was also Anna the prophetess, the daughter of Phanuel, from the tribe of Asher” (Luke 2:36). What a wonderful arrangement! The woman does not come before the man, but Simeon comes first, takes the Child and carries Him in his arms, and then Anna comes. Her words are not exactly recorded, it is only said that “she... glorified the Lord and spoke about Him to all who were waiting for deliverance in Jerusalem” (Luke 2:38). This truly holy woman was worthy to receive the spirit of prophecy, for with her long chaste life and long fasts she rose so high. 10. Women, look at the testimony of Anna and imitate it! If you happen to lose your husbands, do what is said about Anna: she reached “a ripe old age, having lived with her husband for seven years from her virginity” (Luke 2:36) and so on. That's why she became a prophetess; It was no accident that the Holy Spirit abided in her. The most valuable thing is when a woman has the grace of virginity; if she cannot maintain her virginity, but loses her husband, let her remain a widow. Generally speaking, she should keep this thought in her head not only after the death of her husband, but even when he is still alive, so that then, if what she strives for and what she desires does not come true, the Lord will exalt her, and she would say: “I promise that if a fate befalls me that I do not want, then, having become a widow, I will keep myself pure.” However, today in the Church there are people who have married for the second, third, fourth time - I am silent about the greater number of marriages, and we should not forget that such unions will expel us from the Kingdom of Heaven. For not only debauchery, but even a second marriage does not allow one to take a position in the Church - one who enters into a second marriage cannot be a bishop, a presbyter, a deacon, or a widow. Perhaps, because of such a union, he will be cast out from the assembly of “the firstborn... and [spirits of] righteous men made perfect” (Heb. 12:23), from the Church, which has “no spot or wrinkle” (Eph. 5:27), - he will not be cast into the unquenchable fire, but neither will he receive a place in the Kingdom of God. 11. I remember when I explained what was written to the Corinthians, namely, “to the church of God which is in Corinth, to those who are sanctified in Christ Jesus, to the called saints, with all who call on the name of our Lord Jesus Christ” (1 Cor. 1:2), I said that there was a difference between “the Church” and “those who call on the name of the Lord.” For I think that a man who has been married once, is a virgin, and lives in abstinence, belongs to the Church of God, but he who has married twice, even if he is a man of high morals and has excelled in other virtues, is not in the “Church” and is not among those who have “no spot or blemish, or any such thing.” He is rather from the second rank, with “those who call on the name of our Lord Jesus Christ.” They are saved in the name of the Lord, but are not exalted by Him, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 18. Luke 2:40–49. To the passage from the words “The child grew and became strong” to the place where it says: “Or did you not know that I must be involved in the things that belong to My Father?” . 1. Jesus my Lord was born, and His parents went to Jerusalem to fulfill what the law prescribed and sacrifice for Him “two turtle doves or two chicks of doves” (Luke 2:24). Elder Simeon took Him in his arms and, as was said earlier, uttered the prophecy about Him that was conveyed in the story. And now His parents, after everything they have accomplished, return back. How old was Jesus then? Certainly, He was still a child, but He “grew and became strong in spirit, filled with wisdom” and grace. Forty days of His purification had not yet passed, and He had not yet come to Nazareth, but He was already filled with wisdom. Although the Scripture says: “The child grew and became strong and received the Spirit” and “made Himself of no reputation, taking the form of a servant” (Phil. 2:7), but since a sacrifice was made for His cleansing, He was filled with that which He had humbled, but immediately His body did not become more perfect, and when Scripture says: “The child grew and became strong in spirit, filled with wisdom,” we are talking about something more sacred. 2. Let's look at where else in Scripture it is said about the child: he “grew and became strong,” so that, by comparing a large number of examples, we would understand what else is said about our Lord. We read about John: “The child grew and became strong in spirit” (Luke 1:80). And further it was added not “filled with wisdom,” but “strengthened in spirit.” It is said about the Lord: “The child grew and became strong in spirit, filled with wisdom, and the grace of God was upon Him.” All this is said about a boy who is not yet twelve years old. But when He turns twelve, He remains in Jerusalem. The parents do not know about this, they look for Him and cannot find Him. They look for Him “among relatives,” they look for Him thinking “that He goes with others,” they look for Him “among acquaintances,” but they find Him nowhere. So, the parents are looking for Jesus, His father, who raised Him and went down with Him into Egypt, and yet, when they look for Jesus, they do not immediately find Him, for Jesus is not among their relatives, close to Him in the flesh, among those who joined Him bodily. My Jesus cannot be found in a crowd of many. 3. Find out where those who seek Jesus find Him - then you too, if you seek Him with Joseph and Mary, will find Him. They seek Him and find Him in the church. Not in any other place, but “in the church”; and not just “in the church,” but “sitting among the teachers, listening to them and asking them questions” (Luke 2:46). So you, too, look for Jesus in the church of God, look for Him in the Church, look for Him among the teachers who sit in the church and do not leave it, for if you look for Him like this, you will certainly find Him. But if someone says that he is a teacher, but does not have Jesus in himself, then he is only called a teacher, and therefore next to him you will not find Jesus, Who is the Word of God and Wisdom. He can be found, as it is said, “among the teachers.” The words “in the midst of teachers” should be understood as elsewhere in Scripture it is said about the prophets: “If there be a revelation to another of those sitting, then the first shall be silent” (1 Cor. 14:30). They find Him “sitting in the midst of the teachers”—and not only sitting, but “listening to them and asking them questions.” Jesus is still among us today. He questions us and listens to what we say. It is said: “All who heard Him were amazed” (Luke 2:47). Why did they “marvel”? Not at all to His questions, although they were amazing, but to “His answers.” For it is one thing to ask questions, and another thing to answer them. 4. He asked the teachers, but since they could not always answer, He Himself answered His own question. Let the Divine Law teach you that in the Holy Scriptures the word “answer” does not mean what it means in ordinary conversation, but the doctrine set forth in the Scriptures. “Moses spoke, and God answered Him with a voice” (Ex. 19:19). These answers dealt with matters in which Moses was ignorant, and in them the Lord instructed him. Sometimes Jesus asks questions, sometimes He answers, and as we have said, as amazing as His questions were, His answers were even more amazing. So let us also hear how He asks us questions that He Himself answers, and let us pray and seek Him with all zeal and contrition of heart, and then we will be able to find the One Whom we are looking for. It is no coincidence that it is said: “Your Father and I sought you with great sorrow” (Luke 2:48). 5. Anyone who seeks Jesus should not look for Him carelessly, carelessly, indifferently, as some seek and cannot find. We will say: “They sought You with great sorrow.” And when we say this, He will answer our suffering souls, who seek Him in sorrow, and will say: “Or did you not know that I must be concerned with the things that belong to My Father?” (Luke 2:49). Where are the heretics, where are those wicked and madmen who claim that the law and the prophets are not from the Father Jesus Christ? Surely Jesus was in the church built by Solomon. He claims that this is the church of His Father, Whom He has revealed to us, Whose Son He is. Let them answer how one God can be good and another just. The Savior is the Son of the Creator, and therefore let us praise the Father along with the Son. His is the law and His is the church and to Him be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 19. Gospel of Luke 2:40–46. Again to the passage from the words: “The child grew and became strong” to the place where the teachers in the church question Him 1. There are those who, seemingly trusting the Holy Scriptures, deny the Divinity of the Savior for the sake, as they believe, of the glory of Almighty God. Therefore, I think it would be right to instruct them on the authority of the same Scripture, which teaches that the Divinity entered into the human body - and not only into the body, but also into the soul. However, if we read Scripture more carefully, we will see that the soul of the Savior is greater than the souls of other people. Every human soul, before it turns to virtue, is stained with vices. The soul of Jesus is not defiled by the stain of sin. In the Gospel of Luke, the Holy Spirit writes about Him, not yet twelve years old: “The child grew and became strong in spirit, filled with wisdom.” It is not human nature for anyone to acquire perfect wisdom before reaching the age of twelve. For it is one thing to partially acquire wisdom, and another to be filled with it. 2. Therefore, we have no doubt that in the flesh of Jesus there was found a Divine being, superior not only to human nature, but also to any rational being. It is said: “The child grew.” He “made Himself of no reputation, taking the form of a servant,” and grows in the same power with which He “made Himself of no reputation.” He seemed weak because he had taken on a weak body, and therefore became stronger. The Son of God “made Himself of no reputation” and for this reason was filled with wisdom. “And the grace of God was upon Him.” He found the grace of God not when he became an adult, not when he began to teach publicly, but when he was still a child. And just as everything about Him was unusual, His childhood, filled with the wisdom of God, was also unusual. 3. “Every year His parents went to Jerusalem for the Passover holiday. And when He was twelve years old...” (Luke 2:41-42). Notice that before He was twelve years old, He was filled with the wisdom of God and received other gifts spoken of in Scripture. As we have already said, when He was twelve years old, according to custom, at the end of the days of the holiday, His parents returned home, and “The Child Jesus remained in Jerusalem; and Joseph and His mother did not notice it” (Luke 2:43). See here something that transcends human nature. For He not only “remained,” and the parents did not know where He was, but just as the Gospel of John says that the Jews plotted against Him, but He “hid himself, passing through the midst of them, and disappeared” (John 8:59, cf. 10:39), so now, I think, the Child remained in Jerusalem in the same way, and the parents did not know where He remained. Do not be surprised that Mary and Joseph are called His parents, they are worthy to be called “mother” and “father”; one - for giving birth to Him, the other - for taking care of Him. 4. Then it says: “Your Father and I sought You with great sorrow.” I don’t think they were grieving because they thought the Boy was lost or in trouble. Mary knew that she conceived from the Holy Spirit, She heard what the angel and the shepherds had said and what Elder Simeon had predicted, and would not have been afraid that the Youth would get lost or die. And even more so, such thoughts could not visit Joseph; discard this assumption, for the angel commanded Joseph to take the Child and go to Egypt when he heard: “Do not be afraid to receive Mary your wife, for she is born in her of the Holy Spirit” (Matthew 1:20). Joseph could not be afraid that the Youth would perish, for he knew that He was Divine. Therefore, the search for parents and their grief does not mean what it seems to the inexperienced reader. 5. Sometimes you read Scripture and try to understand its meaning with sorrow and even anguish, not because you think that it contains errors or incorrect information, but because it contains an expression of truth and a story about it, and you cannot find what is true. This is exactly how His parents were looking for Jesus, worrying that He would move away from them or leave them and go to another place, or, which, in my opinion, is most likely, that He would not return to heaven in order to descend again to earth when He wishes. Therefore, they sought the Son of God “in great tribulation.” When they looked for Jesus, they did not find Him “among relatives,” for human kinship cannot contain the Son of God. They did not find Him “among acquaintances,” since Divine power is higher than the knowledge and concepts of mortals. Where did they find Him? “In the church,” for that is where the Son of God is. If you ever begin to look for the Son of God, look first of all at the church, hurry there. There you will find Christ, the Word and Wisdom - that is, the Son of God. 6. He was a child, so He was found “in the midst of the teachers,” sanctifying and instructing them. He was a child, and therefore He was found “in the midst” of them, not teaching, but “asking them.” He asked questions as was fitting for His age, teaching us how children should behave, even though they were wise and learned. They should rather listen to their teachers than try to teach them and show off in front of them. As I already said, He questioned the teachers not in order to find out something, but in order to teach them by asking questions. Wise questions and wise answers come from the same source. Knowing what to ask and what to answer is the same wisdom. Therefore, the Savior first learns to ask wise questions of teachers, and then He will answer the questions in accordance with the word of God, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 20. Luke 2:49–51. From the words: “Why did you seek Me” to the place where it is said: “And His Mother kept all these words in Her heart.” 1. Mary and Joseph looked for Jesus “among relatives” and did not find Him; they looked for Him among “acquaintances” and could not find Him. They look for Him in the church - and not just in the church, but among the teachers and find Him “among the teachers.” Where there are teachers, there is Jesus “in the midst of them,” if only these teachers sit “in the church” and do not leave it. Jesus benefits His teachers and those whom He seems to inquire and teach by saying “among them.” He also in a certain way encourages them to look for what they do not know, and to strive to find what they did not know before and could not know, even if it seemed to them that they knew. 2. So, Jesus is found “among the teachers,” and He says to those who were looking for Him: “Why did you seek Me? or did you not know that I must be concerned with the things that belong to My Father?” (Luke 2:49). First of all, feeling the simplicity of this verse, let us take up arms against the wicked heretics who assert that the Creator, the God of the law and the prophets, is not the Father of Jesus Christ. Here the God of the church is called the Father of Christ. Valentinians should blush with shame when they hear Christ say: “I must be in the things which belong to my Father.” Let all heretics be ashamed who accept the Gospel of Luke and neglect what is written in it. This, as I said, is a simple interpretation. 3. Since it is further said: “But they did not understand the words He spoke” (Luke 2:50), we must take a closer look at what is written. Were they so foolish and unthinking that they did not understand that when He said, “I must be in the things which belong to My Father,” He meant “in the church”? Does this mean something else, something deeper that would be for the good of those who listen, each of us, if he is good and perfect and belongs to God the Father? Therefore, in general, the Savior teaches us all that it is fitting for Him to be only among those who belong to His Father. If each of you belongs to God the Father, then Jesus is in your midst. We must believe Him when He says, “I must be in the things which belong to My Father.” And I suppose that a more reasonable church, a living and true church, is that church, the image of which is a building built by earthly labors. Therefore, He was in the church as in an image and “went from the church” (Matthew 24:1) as from an image. For, leaving the earthly church, He said: “Behold, your house is left to you empty” (Matthew 23:38), and, leaving this house, He comes into the domain of God the Father, namely, to the churches scattered throughout the world, and says: “I must be in the things that belong to My Father.” Therefore, then “they did not understand the words He spoke.” 4. At the same time, notice that while He was in His Father's dominion, He was on high. And since Joseph and Mary did not yet possess the fullness of faith, they could not be with Him above all the time, and therefore, as it is said, He descended to them. Jesus often descends to His disciples, He does not always stand on a mountain, He does not always remain on high. He ascends Mount Tabor with Peter, James and John (cf. Luke 9:28), but with the rest of the disciples He was in another place. To those who suffered from various ailments, were very weak and could not climb the mountain, “He came down from the mountain” (Matthew 8:1), to those who were below. And here it is also said: “And He went with them and came to Nazareth; and was in subjection to them” (Luke 2:51). 5. Children, let us learn to be obedient to our parents. The elder submits to the younger, for he sees that Joseph is older than Him in years, and therefore gives him the honor befitting a parent. He is the model for all sons to obey their fathers; and if they have no father, then they must obey those who have the honor of a father. But why am I talking about parents and children? After all, if Jesus - the Son of God - submits to Joseph and Mary, then should I not submit to the bishop whom God made my father, or the presbyter who, by the will of the Lord, was placed over me? I think that Joseph understood that Jesus, who was subordinate to him, was superior to him, and out of respect he limited his power. Therefore, everyone should understand that often the lesser is placed above the greater, and sometimes it happens that the subordinate is higher than the one who seems to have authority over him. And when the one who occupies a higher position understands this, he does not become proud in his pride because he is superior, for he knows that the one who is superior is subject to himself, just as Jesus was subject to Joseph. 6. Then it is said: “And His mother kept all these words in Her heart” (Luke 2:51). She guessed that they were something more than the words of a person; That’s why she “kept all these words in Her heart,” not as the words of a twelve-year-old boy, but as the words of Him who was conceived by the Holy Spirit and Who, before Her eyes, “advanced in wisdom and in stature and in love with God and men” (Luke 2:52). Jesus “advanced in wisdom” and seemed to become wiser every year. Perhaps He was not wise, but was growing in wisdom? Or is it because He “made Himself of no reputation, taking the form of a servant,” and found what He had renounced, and was filled with those virtues which He might seem to have abandoned a little earlier when He took on a human body? So, He “grew” not only in wisdom, but also in age. He was getting older. Scripture speaks of two types of age: one is the age of the body, over which we have no power, but only the laws of nature; the other is the age of the soul, which we can influence, and if we want, we grow spiritually every day. 7. And we come to the highest point of spiritual age, when we are no longer “babies, tossed to and fro and carried away with every wind of doctrine” (Eph. 4:14). So let’s stop being “babies” and become adults. We must say: “When he became a man, he left behind his children” (1 Cor. 13:11). Success in this growth - the growth of the soul - as I have already said, is in our power. But if this testimony is not enough, we can cite other words of Paul: “... until we all come into the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the full stature of Christ” (Eph. 4:13). As we see, it is in our power to come “to the measure of the full stature of Christ,” and if this depends on us, then we must make every effort to overcome this infancy in ourselves and mature, so that we too can hear the words: “But you will go to your fathers in peace and will be buried in a good old age” (Gen. 15:15). So let us enter into spiritual old age, truly good, and we will come to the end in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 21. Luke 3:1–4. To the excerpt from the words: “In the fifteenth year of the reign of Tiberius Caesar” to the place where it says “make His paths straight.” 1. When a prophecy referred only to the Jews, the names of the kings of Judah were placed at the beginning. For example, “The vision of Isaiah the son of Amoz, which he saw of Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah” (Is. 1:1). During the time of Isaiah I did not come across a single name except the names of the kings of Judah. In some prophets we also find the names of Israeli kings, for example, “in the days of Jeroboam the son of Joash, king of Israel” (Amos 1:1). But then the mystery of the Gospel was preached and spread throughout the world, and the beginning of this gospel was laid by John in the desert, when Tiberius ruled the world. And so, “in the fifteenth year of his reign,” as it is said, “the voice of God came to John” (Luke 3:2). If salvation were announced only to those pagans who believed, and the Israelites themselves were excluded, it would be enough to say: “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was in charge of Judea.” 2. But since many from Judea and Galilee were destined to believe, these kingdoms were also included in the beginning: “Herod was tetrarch in Galilee, Philip his brother was tetrarch in Ituraea and the Trachonite region, and Lysanias was tetrarch in Abilene, under the high priests Annas and Caiaphas, the word of God was to John the son of Zechariah in the wilderness” (Lk. 3:1–2). Once upon a time “the word of the Lord came” to “Jeremiah [the son of] Hilkiah, one of the priests in Anathoth, in the land of Benjamin” (Jer. 1:1) during the time of one or another king of Judah; now “the word of God [passed] to John the son of Zechariah” (Luke 3:2). This word never came to the prophets “in the wilderness.” But “she who is left behind has far more children” who must believe, “than she who has a husband” (Gal. 4:27). That is why the word of God came “to John the son of Zechariah in the wilderness.” 3. But at the same time, note that what has been said becomes clearer if “desert” is understood not in the literal sense, but mystically. The one who preaches “in the desert” throws words to the wind, since no one hears him. Therefore, the forerunner of Christ and the “voice of one crying in the wilderness” preaches “in the wilderness of a soul” that finds no peace. But not only then, but also now, “a lamp burning and giving light” (John 5:35) comes first, “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Then follows “The true Light” (John 1:9), and the “lamp” itself says: “He must increase, but I must decrease” (John 3:30). The Word of God was in the wilderness and passed “throughout all the surrounding country of Jordan” (Luke 3:3). For where else should John the Baptist have walked, if not in the vicinity of the Jordan? If anyone wanted to repent, then the water for baptismal washing was always nearby. 4. Further, Jordan means “descent” 8 . However, the “downward” river of God, flowing with indomitable power, is the Lord our Savior, in whom we were baptized with the true water, the water of salvation. Baptism is preached “for the forgiveness of sins.” So come, catechumens, and repent and receive baptism, which washes away your sins. But if someone who continues to sin comes to the font, he does not receive forgiveness of sins. Therefore, I beg you, do not come to be baptized without careful and unhurried consideration, but first bring forth “fruits worthy of repentance” (Luke 3:8)! Live virtuously for some time, remaining clean from all dirt and vices; your sins will be forgiven if you yourself begin to overcome your own sins. Forget your sins and they will be forgiven you. 5. However, this passage from the Gospel that we read today is taken from the Old Testament, from the book of the prophet Isaiah, which says: “The voice of one crying in the wilderness: prepare the way of the Lord, make straight in the desert the paths of our God” (Is. 40:3). The Lord wants to find a path in you along which He can enter your souls and make His way in it. Prepare this path for Him, about which it is said: “Make His paths straight.” "Voice in the wilderness". This voice cries, “Prepare the way.” For first the voice enters the ears, then, after the voice, or rather, together with it, the words reach the ears. In the same way, John proclaims Christ. So let's see what this voice declares about the Word. He says, “Prepare the way of the Lord.” What way should we prepare for the Lord? Is it really real? And can the Word of God follow this path? Should we not prepare the way for the Lord within ourselves and make straight and level paths in our hearts? This is the way the Word of God enters us and dwells in human hearts. 6. If a person’s heart is cleansed, it will become large, wide and spacious. Do you want to know its enormous length and endless vastness? Look at the myriad of Divine thoughts contained in it. The Lord Himself says: “He Himself gave me a true knowledge of existing things, in order to know the structure of the world and the action of the elements, the beginning, end and middle of times, the changing turns and changes of times, the circles of years and the position of the stars, the nature of animals and the properties of animals, the tendencies of the winds and the thoughts of people, the differences of plants and the strength of roots” (Wis. 7:17-20). You see, the human heart, which can hold so much, is by no means small. Understand that its capacity is determined not by its bodily size, but by the strength of its powerful faculty of perception, because it can accommodate such great knowledge of truth. 7. And so that some inexperienced people may believe in the vastness of the human heart, let us consider a few examples from our everyday life. No matter what cities we travel to, we keep them in our soul; their features, street layout, walls and buildings remain in our hearts. In our memory we store the appearance and structure of the streets we walk along. In a thought inexpressible in words we enclose the sea on which we sail. As I have already said, it is by no means a small human heart that can accommodate so much. But if it is not small and contains so much, then the way of the Lord is prepared in it, and its path is made straight, so that the Word of God and His Wisdom can walk along it. Prepare the way for the Lord with a virtuous life and straighten the path for Him with tireless work, so that God’s Word can walk unhindered within you and give you knowledge of the mysteries of the coming of Him, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 22. Luke 3:5–8. To the passage from the words: “let every debt be filled” to the place where it is said: “God is able to raise up children for Abraham from these stones.” 1. Let us see what has been preached about the coming of Christ. First it is said about John: “the voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight” (Luke 3:4). What follows relates primarily to the Lord and Savior, for “every debt shall be filled” not with John, but with the Lord and Savior. Everyone must think about himself, about who he was before he believed, and then understand that he is a low valley, a deep valley, descending steeply into a cliff. But when the Lord Jesus comes and sends the Holy Spirit to His disciples, “every debt” is filled. They are filled with virtues and fruits of the Holy Spirit. Love does not allow lowness to remain in you, and if you find peace, patience and goodness, then you will not only cease to be a valley, but you will even begin to become the mountain of God. 2. We see that what was said is happening daily among the Gentiles: “Let every debt be filled,” and among the people of Israel, who were cast down from on high, “Let every mountain and hill be brought low” (Luke 3:5). Once this nation was mountain and hill; now he is overthrown and scattered. “From their fall there is salvation for the Gentiles, to make them jealous” (Rom. 11:11). But you will also not be mistaken if you say that the opposing forces that rise up against mortals are also overthrown mountains and hills. For in order for the valleys to be filled, the opposing forces - the mountains and hills - must be lowered. 3. We also need to consider whether the following prophecy spoken at the coming of Christ has been fulfilled: “The crooked things will be made straight” (Luke 3:5). Each of us was crooked; if he was, but did not remain so until now, then this happened thanks to the coming of Christ, Who entered our souls, and what was crooked was straightened. For what good is it to you if Christ, who once came in the flesh, does not enter your soul? We must pray that He would descend into our souls every day so that we could say: “It is no longer I who live, but Christ who lives in me” (Gal. 2:20). For if Christ lives in Paul, but does not live in me, what good does it benefit me? When He comes to me, I will receive the same benefit as Paul, and I, like him, will be able to say: “It is no longer I who live, but Christ lives in me.” 4. Let's look at other things that are said about the coming of Christ. There was nothing more uneven than you. Look at your past deeds, remember your anger and other vices, and if they are no longer what they were before, you will understand that there was nothing more uneven than you, and - if I can put it more clearly - nothing more fickle. Your behavior and your speech and your deeds are fickle. Therefore my Lord Jesus comes and straightens out your rough places and turns what was in disorder into straight paths. And now a smooth and clean road lies within you, on which there is nothing to stumble over, and God the Father will walk along it in you, and the Lord Jesus Christ will dwell in you and say: “My Father will love him, and We will come to him and make our abode with him” (John 14:23). 5. It continues: “And all flesh shall see the salvation of God.” You were once flesh, and he who was once flesh - or rather, if something even more wonderful can be said, he who is still in the flesh - will see "the salvation of God." But what is meant when it is said that “all flesh” will see the salvation of God and there is no flesh that will not see it, I leave to those who understand the mysteries of Scripture and can explore its depths. We should, however, pay attention to what John says to those who come out to be baptized. If anyone wants to be baptized, let him come out. But the one who remains in his previous state and does not give up his habits does not come to baptism properly prepared. To understand what it means to enter to be baptized, accept the testimony and listen to the words that God addresses to Abraham: “Get out of your land” (Gen. 12:1) and so on. 6. So, John addresses those who are going out for the baptismal wash - they have not yet come out, but glorious John calls them to this. For if they had come out, he would not have called them “a generation of vipers” (Luke 3:7). And whatever he says to them, he also says to you, men and women, catechumens, preparing for baptism. Beware, then, lest you too be called “brood of vipers”; for if you are like sensual vipers and invisible serpents, then they will say to you, “brood of vipers.” But you who come to be baptized, if you do not drive out depravity and serpentine venom from your hearts, the words will be addressed to you: “Who told you to flee from the wrath to come?” (Luke 3:7). 7. Great wrath threatens this age, the whole world will experience the wrath of God. The wrath of God will overturn the vast vault of heaven and the expanse of the earth and the myriads of stars, the radiance of the sun and the night light of the moon. All this will disappear for human sins. Once upon a time, God's wrath fell on the earth alone, “for all flesh has perverted its way on the earth” (Gen. 6:2). But now he is ready to fall on both the earth and the sky. “You founded the earth, and the heavens are the work of Your hands,” Scripture addresses God, “they will perish, but You remain; and they will all wear out like a garment” (Heb. 1:10). See what kind of anger this is and how great it is; will destroy the whole world and punish those who deserve punishment; and will find something to pour out on. Each of us, through our actions, has prepared food for His wrath, for it is said in the Epistle to the Romans: “But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of righteous judgment from God” (Rom. 2:5). 8. Then it says: “Who told you to flee from the wrath to come? Produce fruits worthy of repentance" (Luke 3:7-8). Those who come to be baptized are told: “Produce fruits worthy of repentance.” Do you want to know which fruits are worthy of repentance? “The fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faith, meekness, self-control” (Gal. 5:22-23) and the like. If we have acquired all these virtues, then we have brought forth “fruits worthy of repentance.” And it is also said to those who come to John to be baptized: “And do not think to say within yourself, “We have Abraham as our father,” for I tell you that God is able from these stones to raise up children for Abraham” (Luke 3:8). John, the last prophet, predicts the exile of the chosen people and the calling of the pagans. To those who boast of their relationship with Abraham, he says: “And do not think of saying to yourself: our father is Abraham.” And he also says about the Gentiles: “For I say to you, that out of these stones God is able to raise up children for Abraham.” 9 . What stones? Of course, he did not mean soulless material stones, but people, soulless and at times cruel, who worship stones or wood, on whom what is sung about such people in the psalm will be fulfilled: “They who make them and everyone who trusts in them will be like them [idols]” (Ps. 134:18). Those who create idols and rely on them are like their gods: they turn into stones and wood, become insensitive and soulless. For when they look at the structure of creations, their beauty, their purpose and see the majestic beauty of the world, they do not want to see the Creator in the created things, they do not believe that there is some kind of Providence, some kind of Manager. They are blind and see the world with the same eyes as irrational animals. 10. For they do not notice that in everything they see there is a rational principle, everything is ruled by Reason. This concerns the words of John: “God is able to raise up children for Abraham from these stones.” Therefore, we must pray to God that we, who were once stones, would become children of Abraham and come to the place of the rejected children who lost their promise and sonship through their own sins. I will give one more testimony about the stones; in the song of Miriam in the book of Exodus it is said: “Let them be as dumb as a stone, while Your people pass by, O Lord, while this people that You have purchased pass by” (Exod. 15:16). God is asked to turn the Gentiles into stones for a while—which is what the Greek word “άπολιθοόντωσαν” actually means—“until” the Jewish “people pass by.” Undoubtedly, after this people has passed away, the pagans will cease to be stones and, instead of hard hearts, will find rational human nature in Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 23. Luke 3:9–12. To the passage from the words: “Already the ax lies at the root of the trees” to the place where it says: “The tax collectors also came to be baptized.” 1. Already at that time John said: “Already the ax lies at the root of the trees” (Luke 3:9). And if the completion came quickly and the end of times was near, I would not have any questions. Therefore, I would say that the words: “Already the ax lies at the root of the trees” and “every tree that does not bear good fruit is cut down and thrown into the fire” (Luke 3:9) conveys a prophecy that was being fulfilled at that time. But since many centuries have passed since this and countless years have passed from that time to the present day, we must examine how the Holy Spirit through the prophet could say: “The ax is already laid at the root of the trees.” I think the prophecy refers to the people of Israel who were soon to become outcasts. But to those who came to John to be baptized, he said, among other things: “Create fruits worthy of repentance.” He repeated to the Jews: “Do not think of saying to yourself: our father is Abraham. For I tell you that God is able from these stones to raise up children for Abraham.” Therefore, when he says: “The ax is already lying at the root of the trees,” he is addressing the Jews. 2. This is consistent with the words of the Apostle that the branches of unbelief were cut down with this ax in order to separate from the tree not the root, but the shoots growing from the root, and it was possible to graft the branches of a wild olive to the root of an old tree (cf. Rom. 11:17). “Every tree that does not bear good fruit is cut down and thrown into the fire.” This is his end - to burn in fire. Then it talks about three groups of people asking John about their salvation: the first group is called in Scripture “the people who came to be baptized by him,” the second is “publicans,” and the third is “soldiers.” “And the people asked him: What should we do? He answered and said to them, “Whoever has two coats, give to the poor, and whoever has food, do the same” (Luke 3:10–11). 3. I do not know whether it was necessary to give such an instruction to the common people, for to say that the one who has two clothes should give one to the one who does not belong to the apostles, and not to the people. And to make sure that such instruction is more suitable for the apostles than for the common people, listen to what the Savior tells them: “Do not have two garments” (Luke 9:3, cf. 10:10). So we are clothed in two garments, and each of us is commanded to give one garment to the “have-not”; however, it also has another meaning. And just as we cannot “serve two masters” (Luke 16:13; Matt. 6:24), the Savior does not want us to have two garments or to be dressed in double vestments, so that one garment would be that of the old man and the other that of the new. He, on the contrary, wants us to put off “the old man with his deeds” and put on “the new” (Col. 3:9-10). Up to this point everything is explained quite simply. 4. Next, let's see how, according to this interpretation, to give one garment to someone who does not have it. Who is he who has nothing to cover his body, who is naked, who has no clothes? By this I do not at all want to say that generosity, mercy towards the poor and even excessive kindness are not commanded to us and we should not clothe the naked with our extra clothes. I say this rather because what is said here, that we should give one garment to someone who does not have it, has a deeper meaning. Who is he who has no clothes? Obviously, one in whom there is no God. Therefore, we must undress and give the clothes to the one who is naked. One has God, the other is completely deprived of Him; Obviously, this is a nasty force. And as it is said: “You will cast all our sins into the depths of the sea” (Mic. 7:19), so we must take off our sins and vices and throw them at the one who became their cause for us. John continues: “Whoever has food, do the same.” He who has food should give it to the one who does not, he should generously give him not only clothes, but also something to eat. 5. “The tax collectors also came to be baptized” (Luke 3:12). According to a simple interpretation, he teaches publicans not to take more than what is legally due. If anyone demands more, he violates not the instruction of John, but the commandment of the Holy Spirit, Who speaks through John. I do not know whether there is something more remarkable here, in the allegorical sense, and whether such supernatural matters need to be told to this audience, especially to those who do not explore the deep meaning of Scripture, but are captivated by mere external form. This is dangerous, but still I will briefly and casually touch on this issue. When we leave this world and our life is transformed, certain creatures will sit on the border of the world, like tax collectors, and will carefully search us to find something in us that belongs to them. 6. It seems to me that the “prince of peace” is similar to a tax collector, which is why Scripture says about him: “The prince of this world comes, and has nothing in Me” (John 14:30). We must reverently understand what we read from the Apostle: “Give to everyone their due: to whom you give, give; to whom quitrent, quitrent; to whom fear, fear; to whom honor, honor. Do not owe anyone anything except mutual love” (Rom. 13:7–8). Based on this, let us reflect on the great danger we are exposed to, for if we have nothing with which to pay taxes and repay debts, then the same thing will happen to us that usually happens to those who do not pay earthly taxes - they are imprisoned, and he becomes a slave of the state. And many of us are destined to find ourselves in the hands of such tax collectors, of whom James, the holy man, was not very afraid; he was not afraid that the publicans would find something from him that they could take away. 7. Jacob fearlessly says to the publican Laban: “Find out what I have that is yours, and take it for yourself” (Gen. 31:32). Scripture testifies to this and says that Laban “searched, but found nothing” (Gen. 31:33) of his own. Our Savior and the Holy Spirit, who speaks through the prophets, teaches not only people, but also angels and invisible forces. Why am I talking about the Savior? Both prophets and apostles proclaim everything that they convey, not only to people, but even to angels. You know that this is so, for it is said: “Hark, O heaven, I will speak” (Deut. 32:1) and “I will praise You with all my heart” before the angels (Ps. 137:1) and “Praise Him, O heavens and the waters that are above the heavens” (Ps. 149:4) and “Praise Him, all His angels” (Ps. 149:2) and “Bless the Lord, all His works” (Ps. 102:22). In many places in Holy Scripture, especially in the Psalms, you will find words addressed to angels. Man has been given the power, at least to those who have the Holy Spirit within him, to speak to the angels. I will give an example so that we can understand that man can instruct angels. In the book of Revelation, John says: “Write to the angel of the church of Ephesus: ... I have [something] against you” (Rev. 2:1, 4). And again: “And write to the angel of the church of Pergamum: ... I have a few things against you” (Rev. 2:12, 14). It is clear that it is man who writes to the angels and commands them. 8. I have no doubt that angels are present in our meetings, not only in general, in all churches, but also individually. The Savior said about them: “Their angels in heaven always see the face of My Father in heaven” (Matthew 18:10). Both parts of the Church are present here - the Church of men and the Church of angels. When we say something that is reasonable and consistent with the intent of Scripture, the angels rejoice and pray with us. Angels are present in the Church - at least in that Church that is worthy of their presence and belongs to Christ. That is why women should cover their heads during prayer - “for the sake of the angels” (1 Cor. 11:10). What angels? Of course, those who help the pious and rejoice in the Church, but we do not see them, for our eyes are obscured by the stench of sins, but the apostles of Jesus see them, and He says to them: “Truly, truly, I say to you, from now on you will see heaven open and the angels of God ascending and descending on the Son of Man” (John 1:51). 9 . If I had the grace to see as the apostles saw, and to see as Paul saw, I would right now see the myriads of angels that Elisha saw, but Gehazi, who stood with him, did not see. Gehazi was afraid that his enemies would capture him and saw only Elisha. And Elisha, as a prophet of the Lord, prays and says: “Lord! Open his eyes so that he can see...that those who are with us are greater than those who are with them” (2 Kings 6:16-17). And through the prayer of this saint, Gehazi immediately saw angels whom he had not seen before. We said all this in order to show, as John taught, not only those who collected taxes, but also those who came to him to repent and were not tax collectors in the full sense of the word. Among those who came to John to receive the baptism of repentance were soldiers. For not only John and the prophets came, but the Savior Himself appeared to preach saving repentance to people and angels and other powers, “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11). To him be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 24. Luke 3:15–16. To the passage from the words: “I baptize you with water” to the place where it says: “He will baptize you with the Holy Spirit and fire” 1. People accepted John, who was smaller than Christ, and wondered if he was the Christ. But they did not accept the One who came and who was greater than John. Do you want to know why? Think about it: John's baptism was visible, but Christ's baptism was impossible to see. John says: “I baptize you with water, but one mightier than me comes...; He will baptize you with the Holy Spirit and fire” (Luke 3:16). And when does Jesus baptize with the “Holy Spirit” and, again, when does He baptize with “fire”? Does He baptize immediately “with the Holy Spirit and fire” or separately and at different times? He says: “And you, a few days after this, will be baptized with the Holy Spirit” (Acts 1:5). After His ascension into heaven, the apostles were baptized with the “Holy Spirit.” But Scripture does not say that they were baptized by “fire.” 2. When John on the Jordan River was waiting for those who came to be baptized, he rejected some, saying “brood of vipers” and so on, but accepted those who confessed their sins and misdeeds. So the Lord Jesus Christ will stand in the river of fire, where there is “a flaming sword that turns” (Gen. 3:24), and if someone, having passed away, wants to go to heaven and needs purification, He will baptize him in this river and send him where he wants. If someone does not have the sign of previous baptism, He will not baptize him in the river of fire. For it is necessary that a person first be baptized “with water and the Holy Spirit” (John 3:5), so that, when he approaches the river of fire, he can show that he has retained the washing in water and the baptism of the Holy Spirit. And then he will also be worthy to receive the baptism of fire in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 25. Gospel of Luke 3:15. In response to people’s doubts regarding John, “Is he really the Christ?” 1. Even love carries danger if it is excessive. If someone loves another, then he should consider the nature and reasons of his love and not love this person more than he deserves. For if he exceeds the measure and boundaries of his love, then both of them, the one who loves and the one whom he loves, will be in sin. To illustrate this, let's take the example of John. People loved him and marveled at him; he was indeed worthy of amazement. He was given more respect than other people, since he lived differently from all other mortals. None of us is content with simple food, but we enjoy a variety of dishes; One type of wine does not suit us; we buy wines with different tastes. 2. And John constantly ate “locusts and wild honey” (Matthew 3:4). He was always satisfied with simple and meager food, so that his body, on more nutritious and tasty food, would not become fat and would not be burdened with exquisite dishes. This is the nature of our bodies: excess food leads to fatness, and when the body becomes fat, then the soul is burdened, for it is dispersed throughout the body and is subject to its passions. Therefore, for those who want to keep their body, “it is better not to eat meat, not to drink wine, and not to do anything that causes your brother to stumble” (Rom. 14:21). So John’s life was amazing and very different from the lifestyle of other people. He had no money, no servants, not even a hut. 3. He remained in the desert not only until “the day of his appearance to Israel” (Luke 1:80), but also when he preached repentance to people; he lived in the Judean desert, drank plain water, and even in this way he was different from others. We live in cities, among people, looking for better clothes, tastier food, more comfortable housing; and John lived in the desert, and look what he dressed in: he made a hair shirt “of camel’s hair and a leather belt” (Matthew 3:4). Everything was new for him; and since his way of life was so unusual, everyone who saw him admired him, and most of all he was revered because he baptized those who repented “for the remission of sins.” 4. For this they loved him dearly, but could not keep their love within proper boundaries, for they asked “if he is the Christ” (Luke 3:15). The Apostle Paul warns against unbridled and reckless love when he says about himself: “I restrain myself, lest anyone think more about me than he sees in me or hears from me. And so that I do not become exalted by the extraordinary nature of the revelations” (2 Cor. 12:6–7) and so on. Paul was afraid that he too would fall for this, and therefore did not want anyone to think about him more than he saw, or, having lost all measure, to speak of him, as he once did of John, “is he not the Christ.” Some even said this about Dositheus, the heresiarch of the Samaritans, others about Judas the Galilean. In the end, some fell into such a frenzy of love that they began to invent new, hitherto unheard-of exaggerations about Paul. 5. Others argue that when Scripture speaks of those who sit “on the right side” of the good Savior and “on the left” (Matthew 20:21), they mean Paul and Marcion, with Paul sitting on the right and Marcion on the left. Further, others read “I will pray the Father, and he will give you another Comforter, ... the Spirit of truth” (John 14:16–17) and do not want to notice that here we are not talking about the Apostle Paul, as they believe, but about the third hypostasis of the Most Holy Trinity, about the exalted Divine nature. Don't you see that they loved more than they should have, and, while admiring his virtues, they lost the proper measure of love? 6. And this is another thing we have to endure in the church meeting: the majority love and honor us more than we deserve, proud of their devotion in praising our preaching and teachings, which our conscience does not accept. Others, however, criticize our writings and accuse us of asserting what we know we never thought to affirm. But neither those who love beyond measure, nor those who hate, comprehend the truth, and some are deceived by excessive love, and others by hatred. It follows from this that it is necessary to restrain love and give it freedom only to the extent that it does not lead to death. The book of Ecclesiastes says: “Do not be too strict, and do not show yourself to be too wise; why would you destroy yourself? (Eccl.7:16). I can give the following example, similar to what is said: do not love a person “with all your heart, and with all your soul, and with all your strength, and with all your mind”; do not love an angel “with all your heart, and with all your soul, and with all your strength, and with all your mind” (Luke 10:27), but follow the words of the Savior: serve only God. 7. So, “thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and greatest commandment” (Matthew 22:37–38). I want to love Christ: so tell me how I can love Him. If I love Him with all my heart, and with all my soul, and with all my strength, then I will act contrary to the instructions, for I love Him apart from the One God. If, on the other hand, I love Him less than the almighty Father, then I will be afraid, lest they consider me a wicked and atheist, as if I do not consider Him to be born “before all creation” (Col. 1:15). Judge and tell me with what kind of love I should love Christ. Do you want to know how to love Christ? 8. Listen carefully! “Love the Lord your God” in Christ, lest you think that you can love the Father and the Son differently. Love both God and Christ equally; love the Father in the Son, the Son in the Father, “with all your heart and with all your soul and with all your mind.” And if anyone wants to know and says: show what you affirm in Scripture, let him listen to the Apostle Paul, who based his love on reason and said: “I am confident that neither death, nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor any other creature, will be able to separate us from the love of God that is in Christ Jesus our Lord” ( Rom.8:38–39) and the Savior, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 26. Luke 3:16–17. From the passage that begins with the words: “His fork is in His hand, and He will clear His threshing floor” to the place where it says: “He will gather the wheat into His barn.” 1. Christ is God, and “God is spirit, and those who worship him must worship in spirit and truth” (John 4:24). Our God is also “a consuming fire” (Heb. 12:29). Therefore, God is called by two names: “spirit” and “fire.” For the righteous He is spirit, for sinners He is fire. But angels are also called “spirits” and “fire.” It is said: “You make Your angels spirits, Your servants a blazing fire” (Ps. 103:4). For saints, angels are spirits; but for those who deserve punishment, they make a burning fire. In this sense, our Lord and Savior, being a spirit, also came to “bring down fire upon the earth” (Luke 12:49). He is “spirit” according to what was said: “But when they turn to the Lord, then this veil is removed” (2 Cor. 3:16) and “God is spirit” (John 4:24; 2 Cor. 3:17). 2. However, He came to “bring down” fire not to heaven, but “to earth.” He Himself shows this when He says: “I have come to bring down fire on the earth, and how I wish it were already kindled!” (Luke 12:49). For if you turn to the Lord, Who is spirit, Christ will also become spirit for you and will not bring down fire on the earth. But if you do not turn to Him, but cling to the world and its pleasures, He will bring down fire on your land. Something similar is said about God: “A fire was kindled in My wrath” - not so high as to reach heaven, but “burns to the lowest hell, and devours” not the sky, but “the earth and its products” (Deut. 32:22). 3. Why did I mention this? Because the baptism with which Jesus baptizes is the baptism “of the Holy Spirit and fire.” I remember what I said before and have not forgotten my previous explanation, but I also want to say something new. If you are godly, the Holy Spirit will baptize you; if you are a sinner, you will be cast into the fire. Thus, this baptism will result in condemnation and fire for the unworthy and sinful, and those who are righteous and turned to the Lord with sincere faith will be given the grace of the Holy Spirit and salvation. Therefore, the One about whom it is said that He baptizes with the Holy Spirit and with fire holds a shovel in his hand, “and He will clear His threshing floor and gather the wheat into His barn, and He will burn the chaff with unquenchable fire.” I wonder why our Lord holds a shovel in his hands, and where the wind blows from, so that the light husk is carried away by him, and the heavy grains of wheat fall and gather in one place, because wheat and chaff cannot be separated without the wind. 4. I think that the wind means temptations, which show that in the confusion of believers, some are grains of wheat, and others are chaff. For when your soul is overcome by temptation, you do not turn into chaff, but rather, since you are chaff, that is, lightweight and unbelieving, temptation reveals who you really are and what you were previously hiding. And, on the contrary, when you courageously resist temptation, it does not make you faithful and patient, but rather reveals the virtues of patience and courage that are in you, but hidden. The Lord says: “Do you want to overthrow My judgment, accuse Me in order to justify yourself?” ( Job 40:3 ). And again: “Remember all the way that the Lord led you... to humble you, to test you and to know what is in your heart” (Deut. 8:2). In the same way, a storm will destroy a house built “on sand”; if you want to build a house, build it “on the rock” - when a storm arises, it will not destroy what is built “on the rock”; but what is built “on sand” shakes because it does not have a solid foundation. 5. Therefore, before the storm breaks out, the strong wind rises and the rivers swell, although everything is still calm, we must focus all our attention on the foundation of our house and build it from the solid stones of God's commandments, so that when a terrible storm of persecution arises against Christians, we will show that we are building “on the rock” - Christ Jesus. But if someone denies Christ - may this not happen to us - he should understand that he does not deny Christ when he rejects Him; rather, the seeds and roots of denial were already in him and then came out. Therefore we must pray to the Lord that we may be strong buildings that no storm can destroy, buildings “founded on the rock,” our Lord Jesus Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 27. Luke 3:18–22. To the passage from the words: “He preached many other good things, teaching them” to the place where it says: “The Holy Spirit came upon Him.” 1. He who teaches the word of the gospel proclaims not one thing, but many things. Scripture points to this when it says: “He preached and taught many other things to the people” (Luke 3:18). Thus, John preached to the people “and other things” that are not recorded. But, you see, a lot has been written down. He proclaims about Christ, points to Him, preaches baptism in the Holy Spirit, teaches publicans salvation, and soldiers - discipline, teaches that the threshing current is cleaned, and trees are cut down and why, as the Gospel tells. Therefore, in addition to what is written down, it is said that he preached other things that are not written down. For the Scripture says: “He preached many other things to the people, teaching them.” 2. But as the Gospel of John states that Christ spoke about many things “which are not written in this book” (John 20:30), and “there were many other things that Jesus did; but if we were to write about this in detail, then, I think, the world itself could not contain the books that were written” (John 21:25), so in this place understand that perhaps Luke does not want to clearly state those things that John preached, for they are too great to entrust them to paper, and only indicates that they were said, and therefore says: “He preached many other things to the people, teaching them.” We should also admire John for the words that he spoke, and most of all because “of those born of women there is not a single prophet greater than John the Baptist” (Luke 7:28). His virtues exalted him so much in the eyes of people that many thought that he was Christ. 3. But what is even more amazing is that the tetrarch Herod had royal power and could kill him whenever he wanted. Herod committed an ungodly act and broke the law of Moses by taking his brother's wife, who had a daughter from her former husband. John was not afraid of Herod, did not take him into account and did not value his royal power, which I have already spoken about. He was not afraid of death - he knew, and would have known, even if he had not been a prophet, that if Herod was provoked, he would kill him - and with prophetic freedom John condemned the incestuous marriage of the king. And when John was imprisoned, he did not think about death or the uncertainty of the sentence; all his thoughts were about Christ, whom he proclaimed. He himself cannot go to Christ, so he sends his disciples to ask Him: “Are you the one who should come, or should we expect something else?” (Matthew 11:3). 4. Notice that John taught even in prison, for here too he had disciples. And would they have remained there if the teacher had not instructed them and taught them the word of God? It was then that the question about Jesus arises, and John sends his disciples to Him and through their mouths asks Him: “Are you the one who is to come, or should we expect someone else?” They return and convey to the teacher what the Savior commanded them to say. Armed with the word of Jesus, John is ready for battle and accepts death fearlessly and calmly; he is secretly beheaded and dies, strengthened by the words of the Lord Himself and the faith that He in whom he believed is truly the Son of God. This is what we had to say about John, his freedom and the madness of Herod, who added one more thing to his crimes: first he imprisoned John and then beheaded him. 5. The Lord is baptized, the heavens are opened, and the Holy Spirit descends on Him. And a voice thundered from heaven: “You are My Beloved Son; I am well pleased with You!” (Luke 3:22). We must say that the heavens are opened at the baptism of Jesus and for the purpose of the forgiveness of sins, not of Him who “committed no sin, neither was deceit found in His mouth” (1 Pet. 2:22); the heavens are opened, and the Holy Spirit descends from heaven for the forgiveness of the sins of the whole world, so that the Lord, “ascended on high, took captivity captive” (Eph. 4:8) and gave us the Holy Spirit, Who came to Him, and He gave Him during His Resurrection, when He said: “Receive the Holy Spirit. Whose sins you forgive, they will be forgiven; on whomever you leave it, it will remain on him” (John 20:22–23). But the “Holy Spirit” descends on the Savior “like a dove” (Luke 3:22) - a meek, pure and ingenuous bird. Therefore, we are commanded to imitate the meekness of a dove (cf. Matt. 10:16). This is the Holy Spirit: pure and swift, ascending to heavenly heights. 6. That’s why we say in prayer: “Who would give me wings like a dove?” (Ps. 54:7), that is, “who would give me the wings of the Holy Spirit?” Elsewhere the prophecy promises: “Having settled down in your inheritance, you have become like a dove, whose wings are covered with silver, and whose feathers are pure gold” (Ps. 67:14). For if we settle ourselves “in our own places,” in the Old and New Testaments, we will be given wings covered with silver, that is, the words of God, and feathers shining with gold, so that our senses may be filled with the perception of the Holy Spirit, in other words, so that our speech and our minds will be filled with Him, and we will speak and perceive only what He inspires. Thus, sanctification, both in our hearts and in our words and deeds, can come from the Holy Spirit in Christ Jesus, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 28. Luke 3:23–38. On the genealogy of the Savior and on the fact that various ancestors are recorded in the Gospels of Matthew and Luke. 1. The genealogy of our Lord and Savior, the Melchizedek of many of those whom He is superior to and whose genealogies are not reflected in Scripture, is recorded according to the order of His ancestors. And although His Divinity is of non-human origin, He wished to be born for your sake, for you were born in the flesh. However, the evangelists Matthew and Luke give different genealogies, and this confuses many. Matthew traces his genealogy back to Abraham and, having reached the place where he says: “The birth of Jesus Christ was like this” (Matthew 1:18), he describes not the baptism of the Savior, but His coming into the world. Luke, on the contrary, citing the genealogy of Jesus, does not go from eldest to youngest, but vice versa, and after the story of the baptism of the Savior, he traces His ancestors to God Himself. 2. In their listing in descending and ascending order, not the same people are named. Matthew, starting the genealogy of Christ from heavenly heights, speaks of women, and not just women, but sinners condemned in Scripture. And Luke, having described the baptism of the Lord, does not mention women at all. Matthew, as we have already said, lists Tamar, who deceitfully lay down with her father-in-law, Ruth, a Moabite woman who did not come from the people of Israel, Rahab, whose origins are unknown, and the wife of Uriah, who desecrated the marriage bed. Our Lord and Savior came to take upon Himself the sins of men, and “He [God] made him who knew no sin to be sin for us” (2 Cor. 5:21). For this purpose, He descended into the world to sinners and wicked people and wished to be born from the family of Solomon, known for its sins (cf. 1 Kings 11:6), from Rehoboam, whose sins were recorded (cf. 1 Kings 14:22), and from others, many of whom “did evil in the sight of the Lord” (1 Kings 15:26; 15:34). 3. But after the baptismal washing of the Lord is described and His genealogy is given for the second time, His ancestor is no longer indicated by Solomon, but by Nathan, who accused his father of the death of Uriah and the birth of Solomon 9 . Matthew always adds the word “begat,” whereas Luke simply lists Jesus’ first parents. The Gospel of Matthew says: “Abraham begat Isaac; Isaac gave birth to Jacob; Jacob begat Judah and his brothers; Judah begat Perez and Zehra by Tamar” (Matthew 1:2–3). And until the very end the word “gave birth” is always included. And in the Gospel of Luke, after the baptism of Christ it is said: “Jesus... was, as they thought, the Son of Joseph” (Luke 3:23). And in such a long series of names the word “begat” is not used even once, only that Jesus “was, as they thought, the Son of Joseph.” 4. Matthew does not use the word “began,” but Luke, after the Lord’s baptism, says: “Beginning His ministry” (Luke 3:23). For when He was baptized and entered into the mystery of the second birth, so that you too could erase your former birth and be born again, then it is said that He began His ministry. And just as the Jewish people, while they were in Egypt, did not have the beginning of the months, but when the Jews left Egypt, God said to them: “Let this month be the beginning of months for you, let it be the first among you between the months of the year” (Ex. 12:2), so when Jesus had not yet been baptized, it is not said of Him that He “began,” for one should not think that the word “began” was added to the combination “Jesus Himself” by chance. 5. We should also consider the expression "was about thirty." “Joseph was thirty years old from birth” (Gen. 41:46) when he was released from his bonds and interpreted Pharaoh’s dream. He became the ruler of Egypt and, in times of plenty, hoarded wheat so that in times of famine he could distribute it. I think that Joseph's thirty years of age served as a prototype of the Savior's thirty years. For this second Joseph did not hoard the wheat that the first Joseph laid aside in Egypt, but he gathered the true wheat from heaven, so that in times of plenty He could store up the wheat and distribute it when there was a famine in Egypt, “not a famine of bread, not a thirst for water, but a thirst for hearing the words of the Lord” (Amos 8:11). 6. Therefore, in times of plenty, Jesus gathers the words of the law, the prophets and the apostles, so that then, when books are no longer written and another New Testament is drawn up and the apostles are not sent, Jesus would gather the harvest into the granaries of the apostles, that is, into their souls and the souls of all the saints, and would distribute this spiritual wheat and satisfy Egypt, which is threatened by famine, and especially His brothers, about whom the Scripture says: “I will proclaim the name Thine are the brethren, in the midst of the congregation shall I praise Thee” (Ps. 21:23). Other people also have words about patience and words about justice and words about other virtues; they are the wheat that Joseph distributes to the Egyptians. But there is another wheat that He gives to His brothers, that is, His disciples, from the land of Goshen, located east of Egypt; This is the gospel wheat, the apostolic wheat. And we must make bread from it, but in such a way as not to mix it with “old leaven” (1 Cor. 5:7); we must make new bread from the wheat of the Scripture, from the flour ground in Christ Jesus, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 29. Luke 4:1–4. To the passage: “Jesus, filled with the Holy Spirit, returned”; and about His first temptation. 1. In the Gospel you read: “Jesus, filled with the Holy Spirit, returned” (Luke 4:1), and in the Acts of the Apostles it is said about them that they were “filled with the Holy Spirit” (Acts 2:4). Beware of thinking that the apostles are on a par with the Savior; understand that Jesus, the apostles and everyone else are filled with the Holy Spirit according to the capacity of the vessel to contain Him. As, for example, if you say: “These vessels are filled with wine or oil,” this will not mean at all that they all contain the same amount of liquid - one vessel, for example, can contain a sextarium, another - an urn, and a third - an amphora 10; so both Jesus and Paul are filled with the Holy Spirit. And although Paul's large vessel can contain less than Jesus' vessel, yet both are filled with the Holy Spirit to their measure. 2. After his baptism, Jesus, “filled with the Holy Spirit,” who descended on Him from heaven “like a dove,” was “led by the Spirit into the wilderness” (Luke 4:1). “For as many as are led by the Spirit of God are sons of God” (Rom. 8:14). But He is the Son of God in the literal sense, not like everyone else, therefore it was fitting for Him to be led by the Holy Spirit. So, it further says: “And he was led by the Spirit into the wilderness. There He was tempted by the devil for forty days” (Luke 4:1–2). Jesus was tempted for forty days, and we do not know what temptations they were. Perhaps their description is omitted because they were too large to be entrusted to paper. And just as it is necessary to say that “the world itself could not contain the books written” (John 21:25) about what Christ said and did, so those forty days when the devil tempted the Lord would not have been able to contain it, if Scripture had told about them. It is enough for us to know that “for forty days He was tempted by the devil and did not eat anything during those days” (Luke 4:2). By continuous and unrelenting fasting He mortified the senses of the flesh. 3. “And after they had passed, at last I became hungry. And the devil said to Him: If you are the Son of God, then command this stone to become bread” (Luke 4:2-3). "Tell this stone." Which stone? What stone did the devil point to, suggesting that it be turned into bread? What kind of temptation is this? “Which of you fathers, when a son asks his father for bread, will give him a stone?” (Luke 11:11). But the enemy, fickle and deceitful, gives a stone instead of bread. Is this all that the devil wanted - for the stone to become bread, for people to eat not bread, but the stone that the devil pointed to? I think that to this day the devil, pointing to a stone, tempts every person to say: “Tell this stone to become bread.” Since the Lord took on flesh, He is exposed primarily to the temptations that people endure. The Lord is tempted in order to, having won, give us the opportunity to win. 4. Perhaps what I am saying will not be clear unless I illustrate it with an example. If you see how heretics, instead of bread, consume the falsity of their teachings, know that their words are the stone that the devil points to. Do not think that the devil has only one stone; he has many of them, and Matthew speaks about this: “Command that these stones become bread” (Matthew 4:3). Whether Marcion speaks, the devil's stone becomes his bread. Does Valentine say, another stone turns into bread for him. And Basilides also has such a stone, like all other heretics. Therefore, we must be careful not to eat the devil's stone instead of God's bread. Otherwise, why did they tempt the Savior, offering Him to make bread out of stone and eat it? Let us imagine that, at the instigation of the devil, the Lord turned a stone into bread, ate what He created with His power, and was satisfied. What then is the temptation, what is the victory of the devil, if this were simply described as a fait accompli? 5. As we have already said, a careful consideration of this passage makes it clear that the Lord was really tempted to accept the offer of the devil and that He was victorious, for He rejected it. At the same time, we see that bread made from stone is not the word of God that satisfies man. It is said about this word: “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4). But to you, O wicked and depraved one, who is not afraid to tempt Me, I will answer that the bread of the Word of God, which gives life to man, is a completely different bread. Let us note, at the same time, that it is not the Son of God who says this, but a man whom the Son of God deigned to receive, for He answers as a man when he says: “It is written that man shall not live by bread alone.” From this it is clear that it was not God who was tempted, but man. 6. After careful study of the Scriptures, I think I have found the reason why only Matthew, Luke, and Mark, but not John, wrote about the temptations of the Lord. John made God his starting point when he said, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). He cannot compile a Divine genealogy, but only says that the Word was with God and the Word was God, and adds: “And the Word became flesh” (John 1:14). Further, since God cannot be tempted, as we have already said, the devil does not lead Him into temptation. Therefore, in the Gospel of Matthew, the “genealogy of Jesus Christ” (Matthew 1:1) is given as a man born of Mary, Luke describes His origin, and in Mark He is a man who is subject to temptation, which determines the answer: “Man shall not live by bread alone” (Matthew 4:4). And if the Son of God and God for your sake became man and is tempted, you – a man by nature – should not be indignant when you are tempted. 7. But whenever you are tempted, imitate the One who was tempted for your sake, and you will overcome every temptation and find hope with Him who was then a man, but has now ceased to be one. For if He who was once a man, after being subjected to temptations and “the devil departed from Him” (Luke 4:13), died and “having been raised from the dead, dies no more” (Rom. 6:9), then, since man is in the power of death, he who in no way dies is no longer a man, but God. And if He who was once a man has now become God, then you also need to become like Him, and when “we will be like Him, for we will see Him as He is” (1 John 3:2), and then it will be necessary that you also find Divinity in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 30. Luke 4:5–8. To the second temptation of the Savior. 1. Both the Son of God and the Antichrist seek to rule. But the Antichrist wants to kill those whom he subjugated. Christ reigns to save. And if we are faithful, then each of us is ruled by Christ, the Word, Wisdom, Justice and Truth. But if, instead of loving God, we love pleasures, we are ruled by sin, about which the Apostle says: “Let not sin reign in your mortal body” (Rom. 6:12). So, two rival kings strive to reign: the devil is the king of vice, over sinners; and Christ is the king of Justice, over the righteous. The devil knew that Christ had come to take away his kingdom and draw to Himself those who were previously in his power, and therefore “showed Him all the kingdoms of the universe” (Luke 4:5) and the people of this world, where some are under the power of fornication, others are greedy, some are captivated by glory, others are bewitched by beauty. 2. One should not think that when the devil shows Christ the kingdoms of the universe, he shows Him, for example, the Persian kingdom or the Indian kingdom. He “showed Him all the kingdoms of the universe,” that is, His kingdoms, how He rules the world, forcing Him to do His will, so that even Christ would submit to Him. “Do you want,” he asks, “to rule over all this?”, and shows Him the countless multitudes of people who are in his power. And indeed, if we want to openly admit our depravity and insignificance, it turns out that the devil is the king over almost the entire world; therefore the Savior calls him “the prince of this world” (John 12:31). The devil says, “Do you see these people over whom I have dominion?” and shows them to Him “in a moment of time,” that is, during all these centuries, which, in comparison with eternity, last one moment. 3. The Savior does not need to be shown what is happening in this world; He has only to turn his gaze, and He will see how the world is ruled by sin, and those over whom vice reigns; He also sees the “prince of this world” himself, the devil, praising himself and rejoicing in his own destruction that such a vast kingdom is in his power. Therefore, the devil says to the Lord: “Have you come to fight with me and try to take away from my kingdom those who are now in my power? I don’t want you to be at enmity against me, I don’t want you to fight and suffer in this battle, and I ask only one thing: bow to me and then take for yourself all the kingdoms that I possess.” Our Lord and Savior really wants to rule and wants all nations to submit to Him and thereby turn to righteousness, truth and other virtues, but He wants to rule as Justice, without sin and not do anything dishonorable; He does not want to gain power easily, like a subject of the devil, or to rule others while being subject to him. 4. Therefore, Jesus answers him: “It is written: Worship the Lord your God, and serve Him only” (Luke 4:8). He says: “I want everyone to become My subjects, so that they worship the Lord God and serve Him alone; this is what My kingdom strives for. You want to start sinning with Me, but I came to destroy sin, and I want to deliver others from it. Understand that I myself fulfill what has been said - only the Lord God should be worshiped, and I will subject everyone to My power and subdue everyone with My dominion.” So we, His subjects, will rejoice and pray to God that Jesus Christ will put to death the sin that reigns in our mortal body, and only He will reign in us, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 31. Luke 4:9–12. On the third temptation of the Savior 1. Search the Scriptures, and even in those passages that seem simple, you will discover no small secrets. We can study the opening chapters of the Gospel that we have heard today, revealing what is hidden in them. The devil is said to have “led” Jesus “to Jerusalem.” It is inconceivable that the devil would lead the Son of God and He would follow him. It is obvious that He goes like an athlete who goes to competition of his own free will. He is not afraid of His rival, He is not afraid of the tricks of His extremely insidious enemy, He seems to say: “Lead Me anywhere, test Me as you want, I give Myself up for testing and will withstand everything that you have prepared for Me, I am ready for any of your temptations, you will see that I am stronger than you in everything.” 2. So, the devil “led Him to Jerusalem, and stood Him on the pinnacle of the church, and said to Him, If you are the Son of God, throw yourself down from here” (Luke 4:9). He led Christ to the roof, to the highest place of the church, and began to call on Him to fall down from there. The devil offers this with deceit, under the pretext that Jesus will reveal His glory, but he strives for something completely different. Therefore, the Savior replied: “It is said: Do not tempt the Lord your God” (Luke 4:9-13). Notice how the devil tempts. He does not dare to tempt except with Divine books; he takes the text of the psalm and says: “If you are the Son of God, throw yourself down from here, for it is written: “He will command his angels concerning you, to keep you in all your ways; in their hands they will bear you up, lest you dash your foot against a stone” (Ps. 90:11-12).” How the hell do you know this is written? Have you read the prophets or know Divine sayings? You are silent, so I will answer for you. You read not in order to become a better person through reading holy books, but in order to use the simple, literal meaning in order to destroy the friends of the letter. You know that if you give Him sayings from other books, you will not deceive Him and your statements will not have any weight. 3. This is how Marcion reads Scripture, and the devil, and Basilides and Valentine. Together with the devil, they say to the Savior: “It is written: He will command His angels concerning you, to keep you in all your ways; they will bear you up in their hands, lest you dash your foot against a stone” (Ps. 90:12). If you hear someone quoting words from Scripture, do not rush to trust him, look at his life, what views he holds, what his intentions are, otherwise he can pretend to be a saint without being one, and, infected with the poison of heresy, he will turn out to be a wolf hiding under sheep's clothing (cf. Matthew 7:15). It may even have the devil speaking in it, quoting Scripture. And the devil, when the opportunity arises, cites the words of Scripture, and Paul, for the benefit of those who hear him, does the opposite - he quotes not only Scripture, but also secular books and says: “Cretans are always liars, evil beasts, lazy bellies” (Titus 1:12) 11, and also, from another book: “We are His generation” (Acts 17:28) 12, and from a comic play: “Bad communities corrupt good morals" (1 Cor. 15:33) 13. And just as the devil, quoting Scripture, will not be able to deceive me, so Paul, illustrating his statements with examples from pagan literature, will not turn me away from his words. For Paul takes them even from sources foreign to us and sanctifies them. 4. So, let's see what words of Scripture the devil says to the Savior: “It is written: He will command His angels concerning you, to keep you in all your ways; they will carry you up in their hands, lest you dash your foot against a stone.” Look how cunning he is even in what he quotes. For he wants to diminish the glory of the Savior, as if He needed the help of angels, as if He would stumble with His foot if the angels did not carry Him in their arms. The devil takes this verse from Scripture and applies it to Christ. But this is not written about Christ, but about the saints. Freely and with full conviction I refute the devil - these words cannot be applied to the person of Christ, for He does not need the help of angels. He is greater than the angels and received a name above them as an inheritance, for God did not say to any of the angels: “You are My Son, today I have begotten You” (Heb. 1:5; Ps. 2:7). He did not speak to any of them as to a son. “You create flaming fire with Your angels and spirits and Your servants” (Ps. 103:4). But He tells His Son how one should speak to a son, and utters countless words about Him through the prophets. 5. As I said, the Son of God does not need the help of angels. Understand, O devil, that rather, if Jesus does not help the angels, their feet will stumble. And if we see that one of the angels stumbled, about whom it was previously said: “We will judge the angels” (1 Cor. 6:3), it is only because he did not stretch out his hand to Jesus; and if Jesus had taken him by the hand, he would not have stumbled. For when someone relies on his own strength and does not call on Jesus for help, he stumbles and falls. And you, devil, fell from heaven like lightning (cf. Luke 10:18), because you did not want to believe in Jesus Christ, the Son of God. But in order for you to find out why this explanation is incorrect and these words refer not to Christ, but to the saints, listen to what is written below. God delivers “from the clogs and the midday demon” (Ps. 90:6) not Christ, but the saints. Read the ninetieth psalm, which begins with the words: “He who dwells under the shelter of the Most High rests in the shadow of the Almighty” (Ps. 90:1), and you will see that these words are more suitable for the righteous than for the Son of God: “A thousand shall fall at your side, and ten thousand at your right hand; but he will not come close to you: you will only look with your eyes and see the retribution of the wicked” (Ps. 91:7-8) and so on. What has been said should be understood as referring to the righteous. 6. In the same way, the devil perverts the texts of Scripture that speak of the righteous and applies them to the Savior. At the same time, he ignores and passes over in silence the words addressed against him. For when he quotes the words: “He will command His angels concerning you, to guard you in all your ways; they will carry you in their hands, lest you dash your foot against a stone,” does not mean what is written further: “You will step on the asp and the basilisk; You will trample the lion and the dragon” (Ps. 90:13). So why do you, devil, skip these words, unless you are a basilisk and not a petty ruler of all snakes and your poison is much more dangerous than the poison of other snakes, for as soon as you look at someone, you will kill him with your gaze? You also know that there is another “opposite force” allied with you, which is called “asp” and is subordinate to the righteous. That's why you ignore all this in silence. 7. You are a dragon, you are a lion, about whom it is said: “You will tread on the asp and the basilisk; You will trample upon the lion and the dragon.” And although you are silent, we, who read Scripture faithfully, know that we have the power to trample you, and it gives us power, which is said not only in the Old Testament, as sung in the ninetieth psalm, but also in the New, where the Savior says: “Behold, I give you power to tread on serpents and scorpions and over all the power of the enemy, and nothing will harm you” (Luke 10:19). Let us arm ourselves with this mighty and all-encompassing power and trample upon the lion and the dragon, and let this become the way of our life. And since you know that the lion and the dragon are trampled, now read the letter of the Apostle Paul, which states that sinners are trampled underfoot by the Son of God. And just as the Son of God crushes sinners, so the righteous will trample the lion and the dragon and destroy “all the power of the enemy” (Luke 10:19) in the name of Jesus Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 32. Luke 4:14–20. To the passage from the words: “And Jesus returned in the power of the Spirit” to the place where it says: “And the eyes of all in the synagogue were fixed on Him.” 1. First of all, “Jesus, filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness. There He was tempted by the devil for forty days” (Luke 4:1–2). When He was tempted by the devil, for He had to wrestle with it, twice, without any description, the word "spirit" was used, as if in passing. But when Christ overcame the three temptations spoken of in Scripture, the Spirit is written about in more detail and expressively. It is said: “Jesus returned in the strength of the Spirit.” “Strength” is added here because He defeated the dragon and overcame temptation in a difficult battle. So, “Jesus returned in strength of spirit to Galilee; and fame about Him spread throughout the surrounding country. He taught in their synagogues and was glorified by everyone.” (Luke 4:14–15). 2. When you read: “He taught in their synagogues, and was glorified by all,” refrain from thinking that only they were worthy of this gospel, and you were deprived of it. And if what is said is true, then the Lord speaks not only in that assembly of Jews, but also today, in our assembly. And not only in that congregation does Jesus teach, but also in others, and throughout the whole earth. But in order to teach, He needs heralds through whom He could speak. So let us cry out to Christ so that He will find us too, ready to sing to Him! And just as in times when prophecies are needed by mortals, Almighty God seeks and finds prophets, such as Isaiah, Jeremiah, Ezekiel and Daniel, so Jesus seeks the instruments by which He could carry His word to the people and instruct them in the synagogues and be glorified by all. In our time, Jesus Christ is “glorified by everyone” more than when He was known only in one province. 3. Therefore, He “came to Nazareth, where he had been brought up, and entered the synagogue, as was His custom, on the Sabbath day, and stood up to read. He was given the book of the prophet Isaiah; and He opened the book and found the place where it was written: The Spirit of the Lord is upon Me; for He has anointed Me” (Luke 4:16–18). It is no coincidence that He unfolded the scroll and found the chapter where there was a prophecy about Him - this was God’s providence, for it is said: “And not one of them [birds] will fall to the ground without the will of your Father; But even the hairs of your head are all numbered” (Matthew 10:29–30). So the book of the prophet Isaiah was opened precisely at this reading, where it was said about the mystery of Christ: “The Spirit of the Lord is upon Me; for He anointed Me” - these words refer to Christ - not by chance, but by the will and providence of God. 4. So we must consider what Christ first spoke through the prophet Isaiah and then announced in the synagogue. It is said: “He has anointed Me to preach good news to the poor.” By “beggars” we mean pagans, for they are the beggars, they have nothing: no God, no law, no prophets, no justice, no other virtues. Why did God send Him to preach good news to the poor, “to preach liberation to the captives”? We are captives, and for many years Satan, having bound us, kept us captive, and we were in his power. Jesus came to “preach freedom to the captives and recovery of sight to the blind” (Luke 4:18). By His word and the preaching of His teachings, the blind received their sight. Therefore, this sermon is about the deliverance of “ἀπόχοινοῦ” not only of the “captives”, but also of the “blind”. 5. “To let those who are bruised go free...” What other being was so tormented and oppressed as the man whom Jesus heals and sets free? “To preach the year of the Lord...” (Is.61:2). Based on a simple understanding of the text, we can conclude that the Savior preached the Gospel in Judea for one year, and this is how we should understand what was said: “to preach the acceptable year of the Lord,” unless, perhaps, the Divine word hides some secret in the preaching of the year of the Lord. For other days are coming than those we now see in the world; other months and another order of calendars are coming. And since this order will be different, the year of the Lord will also be favorable. But all this is preached in such a way that we can enter the “favorable year of the Lord” when we receive our sight, are freed from our shackles and healed from our wounds. 6. When Jesus read these words, He “closed the book and gave it to the servant, and sat down; and the eyes of all in the synagogue were fixed on Him” (Luke 4:20). And today, if you want, you can fix your gaze on the Savior here, in this synagogue, in this congregation. For when you direct the main faculty of vision of your heart to wisdom and truth, to the contemplation of the Only Begotten Son of God, your gaze will be fixed on Jesus. Blessed is that congregation about which the Scripture says: “And the eyes of all in the synagogue were fixed on Him!” How I would also like to be in this assembly, where the eyes of all, the faithful and the catechumens, men, women and children, not their bodily eyes, but the eyes of the soul, are fixed on Jesus! For when you look at Him, your faces will be illuminated by the light of His gaze and you will be able to say: “Show us the light of Your countenance, O Lord” (Ps. 4:7), “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 33. Luke 4:23–27. To the passage from the words: “Surely you will tell Me a saying” to the place where it says: “and not one of them was cleansed except Naaman the Syrian.” 1. As can be seen from the account of the Gospel of Luke, Jesus had not yet entered Capernaum. It is also not said that He showed signs here, since He was not here yet. Before coming to Capernaum, He is said to have been in His hometown, Nazareth. He says to His fellow countrymen: “Of course, you will tell Me the saying: doctor! heal yourself; Do also here, in Your fatherland, what we heard happened in Capernaum” (Luke 4:23). I think that there is some mystery hidden in this verse, and the pagan Capernaum is superior to the Jewish Nazareth. Jesus knew that He would not be honored in His hometown - neither He, nor the prophets, nor the apostles - so He prophesied there reluctantly, and instead taught among the pagans, so that His countrymen would not say to Him: “Physician!” heal yourself." 2. The time will come when the Jews will say: “What we heard happened in Capernaum” - that is, the signs and wonders shown among the pagans - “do it also here in Your own country” (Luke 4:23); show us also what You have revealed to the whole world, preach Your word to the people of Israel “until the time when the full number of the Gentiles comes in; and thus all Israel will be saved” (Rom. 11:25). I think that this is why the Savior accurately and logically answered the question of the residents of Nazareth: “No prophet is accepted in his own country” (Luke 4:24). And it seems to me that His word is even more true in relation to not the literal, but the mysterious meaning. 3. The prophet Jeremiah was not received in Anathoth (cf. Jer. 11:21), his hometown; They did not accept the prophet Isaiah in his homeland, nor did they accept other prophets. But it seems to me that this phrase should be understood as follows: we say that the birthplace of all the prophets was a circumcised people, and they did not accept either the prophets or their prophecies. But then the pagans, who did not know the prophets and were far from them, accepted the prophecy of Jesus Christ. Therefore, “no prophet is accepted in his own country,” that is, by the people of Israel. We were strangers to the covenant and the promises, but we accepted the prophets with all our hearts. “We have Moses and the prophets,” who prophesied much more about Christ than those who did not accept Christ and those who prophesied about Him. 4. That is why after the phrase “No prophet is accepted in his own country,” He adds: “Truly I tell you, there were many widows in Israel in the days of Elijah, when heaven was shut up for three years and six months” (Luke 4:25). This means the following: Elijah was a prophet and prophesied among the Jews. But when he is about to perform a miracle, although there were many widows in Israel, he leaves them and goes “to the widow of Zarephath of Sidon” (1 Kings 17:9), that is, to a humble pagan woman. The prophet Elijah reveals an image of future reality: the people of Israel will experience “not a hunger for bread, nor a thirst for water, but a thirst for hearing the words of the Lord” (Am.8:11). The prophet Elijah goes to a widow, about whom he says: “She who is abandoned has many more children than she who has a husband” (Is. 54:1), and when he comes to her, her food and bread are multiplied. You were a widow in Zarephath of Sidon. “A Canaanite woman, coming out of those places” (Matthew 15:22), asks that her daughter be healed, and receives what she asks for for her faith. “There were many widows in Israel... and Elijah was sent to none of them, but only to a widow in Zarephath of Sidon.” 5. The Savior also says the following about this: “There were also many lepers in Israel under the prophet Elisha, and not one of them was cleansed except Naaman the Syrian” (Luke 4:27), who was not an Israelite. Look, in “Israel according to the flesh” (1 Cor. 10:18) there are many lepers to this day; Realize, on the contrary, that people covered with leprosy are cleansed in the sacrament of baptism by the spiritual Elijah - our Lord and Savior. He says to you: “Go, wash yourself seven times in the Jordan, and your body will be renewed and you will be clean” (2 Kings 5:10). Naaman got up and went, and when he washed himself, he performed the sacrament of baptism, “and his body was renewed like the body of a little child” (2 Kings 5:14). What child? The one who was born “by the washing of regeneration and renewal” (Titus 3:5) in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 34. Luke 10:25–37. To an excerpt from the words: “Teacher! What must I do to inherit eternal life?” to the place where it is said: “Go and do likewise.” 1. Although there are many commandments in the law, the Savior in the Gospel establishes only a few of them, and for those who fulfill them, they lead the shortest road to eternal life. Therefore, in the passage from the Gospel of Luke read today, the lawyer asked Jesus: “Teacher! What must I do to inherit eternal life?” Jesus answers: “What is written in the law? how do you read? He answered and said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbor as thyself.” Then Jesus says, “You answered correctly; do this and you will live” (Luke 10:27–28). Without a doubt, the lawyer asked Jesus about eternal life, and the Savior’s words related to it. At the same time, the commandment given in the law clearly teaches us to love God. Deuteronomy says: “Hear, O Israel: The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart” (Deut. 6:4–5), etc., and “thou shalt love thy neighbor as thyself.” The Savior testifies to these two commandments and says: “On these two commandments hang all the law and the prophets” (Matthew 22:40). 2. However, the lawyer, “wishing to justify himself,” shows that he has no neighbors by asking: “Who is my neighbor?” In response, the Lord tells a parable, beginning with the words: “A certain man went from Jerusalem to Jericho” and so on; He teaches that this traveler was not a neighbor to anyone, except the one who wished to fulfill the commandments and prepared to be a neighbor to anyone who needs help. For at the end of the parable it is said: “Which of these three, do you think, was a neighbor to the one who fell among the robbers?” (Luke 10:36). His neighbor turned out to be not a priest or a Levite, but - as the lawyer himself said - “who showed him mercy.” “Then Jesus said to him, Go and do likewise” (Luke 10:37). 3. One of the elders interpreted this parable this way. The walking man is Adam. Jerusalem is paradise, and Jericho is the world, the thieves are the opposing forces, the priest is the law, the Levite is the prophets, the Samaritan is Christ, the wounds are disobedience, the donkey is the body of the Lord, the inn that accepts everyone who wants to enter it is the Church. The two denarii signify the Father and the Son; the innkeeper is the head of the Church, to whom its care is entrusted. And the fact that the Samaritan promised to return symbolizes the Second Coming of Christ. 4. All this, of course, is reasonable and beautiful, but one should not think that this applies to every person, for not everyone goes “from Jerusalem to Jericho,” and not everyone lives in the world for this, even if the One who was “sent to the lost sheep of the house of Israel” (Matthew 15:24) goes this way. The man who went “from Jerusalem to Jericho” “was caught by robbers,” because he himself wanted to go. And the robbers are the same ones about whom the Savior says: “All of them, no matter how many of them came before Me, are thieves and robbers” (John 10:8). However, it was not thieves who attacked him, but robbers, who are much worse than thieves. They caught him while walking from Jerusalem. They “took off his clothes, wounded him and left.” What do these wounds that the robbers inflicted on this man mean? They are vices and sins. 5. So, the robbers, who stripped and wounded the traveler, did not help him, but beat him and left. It is said: “They took off his clothes, wounded him and left, leaving” him not killed, but “barely alive.” It so happened that first the priest and then the Levite walked along the same road. They may have done a lot of good to other people, but not to the man who “went from Jerusalem to Jericho.” The priest saw it (I think it signifies the law), and the Levite (prophetic word) saw it; and when they saw him, they passed by, leaving him. Providence saved this barely alive man for one who is stronger than the law and the prophets - for the Samaritan, which means “guardian.” He is the one who “does not slumber or sleep, keeping Israel” (Ps. 121:4). The Samaritan did not go “from Jerusalem to Jericho,” like the priest or Levite who walked this way, but walked along this road in order to save this half-dead man. The Jews told him: “You are a Samaritan and ... you have a demon” (John 8:48), and although he denied that he had a demon, he did not want to deny that he was a Samaritan, since he knew that he was a guardian. 6. So, when the Samaritan approached this barely alive man and saw him lying in the blood, he took pity on him, approached him to become his neighbor, “bandaged his wounds, pouring oil and wine,” but did not say what the prophet said: “The wounds were not cleansed and not bound and not softened with oil” (Is. 1:6). This Samaritan is the one whose care and help all those who suffer need. The one who was walking from Jerusalem and fell into the hands of robbers, was wounded and left barely alive by them, needed the Samaritan’s help more than anyone else. You should know that this Samaritan went to take care of a man who had fallen into the hands of robbers, according to God's providence, as can be seen from the fact that he had bandages, oil and wine with him. I think that the Samaritan carried all this with him not only for this one person, but also for the sake of others who, for various reasons, were wounded and needed bandages, oil and wine. 7. He had oil, about which it is said: “The oil that makes his face shine” (Ps. 103:15), undoubtedly referring to the face of the healed one. The Samaritan anoints the wounds with oil to reduce swelling and pours wine, disinfecting, but also adding what burns. Then he places this wounded man “on his donkey,” that is, on his own body, since he deigned to become a man. The Samaritan “took upon himself our infirmities” (Matthew 8:17; Isaiah 53:4) and grieved for us. He took the wounded man to a hotel, that is, to the Church, which accepts everyone and refuses help to no one. Jesus calls everyone to the Church, saying: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). 8. After the Samaritan brings a half-dead man to the hotel, he does not leave immediately, but stays with him in the hotel for another day to treat the wounds not only during the day, but also at night. He gives the patient his full attention and diligently devotes all his time to him. And when he is about to leave in the morning, from his proven silver, from his proven money, he gives “two denarii” to the innkeeper. Without a doubt, this caretaker was an angel of the Church, whom the Samaritan had entrusted to take care of the wounded man, whom he himself had been caring for for some time, and to nurse him out. “Two denarii,” as I see it, are knowledge about the Father and the Son and an understanding of the mystery of how the Father can be in the Son and the Son in the Father. The angel is given this knowledge as payment so that he takes care of the person entrusted to him, and he is promised that if he spends money on treating this half-dead person, then this money will be returned to him. 9 . The Samaritan, who took pity on a man who fell into the hands of thieves, is truly a “guardian” of souls and closer than the law and the prophets, and he showed this not in word, but in deed. And if we judge by the verse that says: “Imitate me, just as I imitate Christ” (1 Cor. 4:16), then we too can imitate Christ and have compassion for those who “have fallen among thieves”; We can go to them, bandage their wounds, pouring oil and wine, put them on our donkeys and carry their burden. The Son of God calls us to this, who says not so much to the lawyer as to us and all people: “Go and do the same.” If we do this, we will be counted worthy of eternal life in Christ Jesus, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 35. Gospel of Luke 12:57–59. To the excerpt from the words: “When you go with your opponent” to the place where it says: “Until you give away your last half-ruble” 1. If our nature had not contained the concept of what is fair and what is not, the Savior would never have said: “Why don’t you judge for yourself what should happen?” (Luke 12:57). Let us not, however, dwell too long on this proposal, for even more complex phrases will follow in this chapter; We are content with what has already been said. Rather, we must set the sails of our souls and rush to God, praying for the coming of His Word in order to interpret what was said: “When you go with your rival to the authorities, then on the road try to free yourself from him, so that he does not bring you to the judge, and the judge does not hand you over to the torturer, and the torturer does not throw you into prison; I tell you: you won’t come out of there until you give back even the last half ruble” (Luke 12:58–59). I see that there are four characters mentioned here: the rival, the boss (ruler), the judge and the torturer (tax collector). The Evangelist Matthew apparently had something similar in mind when he wrote: “Make peace with your adversary quickly while you are still on the road with him” (Matthew 5:25). This raises the question: does this phrase have the same meaning as that of the Evangelist Luke, or is it only superficially similar to it? In Matthew's version, one character is omitted and another is changed. 2. There is no “boss” here, but instead of “torturer” there is “servant”. And both evangelists have a “rival” and a “judge”. So we go with our rival to the boss, and while we are still on the way, we must make efforts to free ourselves from him. From whom? This phrase can be understood in different ways; it can refer to both the boss and the rival: “so that he” - the boss or the rival - “doesn’t bring you to the judge, and the judge doesn’t hand you over to the torturer” 14. And “you won’t get out of there until you give back even the last half ruble” (λεπτον). In the Gospel of Matthew: “Until you give the last coin” (κοδραντην) (Matthew 5:26). Both use the word "last", the difference being that one has "polushka" and the other "codrant". 3. To understand that the opponent is different from the other three characters, namely the boss, the judge and the torturer, we should go a little deeper into the consideration of this issue. We have read - if, of course, one is willing to accept such writings - how the angel of justice and the angel of iniquity argued about the salvation and destruction of Abraham, and each tried to lay claim to it. If works of this kind are not pleasing to someone, one should turn to the book entitled “The Shepherd” 15. From it he learns that next to every person there are two angels: an evil one who tries to persuade him to evil; and kind, encouraging him to do good. The fact that a person is accompanied by two angels, good and evil, is also written in other works. The Savior also mentions good angels when he says: “Their angels in heaven always see the face of My Father in heaven” (Matthew 18:10). Also ask whether the little angels in the Church always “see the face of the Father,” while other angels do not have the freedom to contemplate the face of God the Father. After all, we don’t think that all angels constantly see the face of the Heavenly Father. If I belong to the Church, then no matter how insignificant I may be, my angel has the freedom and hope of always seeing the face of the Heavenly Father. 4. If I am outside the Church, which does not have “spot or wrinkle or any such thing” (Eph. 5:27), and show myself as a stranger to this assembly, then my angel has no hope of beholding the face of the Heavenly Father. That is why the good angels are worried, because they know that if they guide us well and constantly lead us to salvation, then they themselves will gain hope of seeing the face of the Father. For if through their diligent care the salvation of people is achieved, then they always have hope of seeing the face of the Father; and if, through their negligence, a person dies, they understand that in this case they are also in danger. And just as a good bishop and the best steward of the Church knows his own merits and virtues, if the sheep of the flock entrust him with protection, so think about the angels. It is dishonor to the angel if a righteous person trusts him and sins; and on the contrary, glory to the angel if the little one in the Church who has entrusted himself to him will be saved. For according to the merits of those whom the angels care for, they will either always or never, to a greater or lesser extent, contemplate the face of God. God will always remember this; and also if, although this happens rarely, there is someone who heeds Christ. 5. Let's see first who this opponent is with whom we are traveling. He is always with us; we are unhappy and pathetic! Every time we sin, our opponent triumphs, because he knows that he has the opportunity to rejoice and boast before the prince of this world, who sent him, for he made this or that person a subject of the prince of this world through many different sins and transgressions. But sometimes it happens that someone puts on the armor of God completely. The opponent tries to inflict a wound, but is unable to destroy him. The enemy always accompanies us, never leaves us, constantly looking for an opportunity to lure us into a trap and see if he can lead us to fall and instill evil thoughts in us. 6. When you go to the ruler. To which ruler? “When the Most High gave inheritance to the nations and scattered the sons of men, then he set the boundaries of the nations according to the number of the children of Israel; For the portion of the Lord is His people, Jacob is His inheritance” (Deut. 32:8). Consequently, the earth was initially divided between the rulers - the chiefs, that is, the angels. Daniel states that those whom Moses calls “angels” are “princes” when he writes: “To fight against the prince of Persia; and when I go out, behold, the prince of Greece will come” and “Michael your prince” (Dan. 10:20–21). So, there are rulers of nations. And each of us has a rival nearby, and his task is to bring us to the ruler and tell him: “Oh, ruler” - for example, the ruler of the Persian kingdom - “here is your subject. I kept it for you as it was. No other ruler could make him his subject - not even the One who boasted that he came to gather people from all the lands of the Persians and Greeks and all other peoples and take them into the inheritance of God. 7. Our Lord Jesus Christ conquered all rulers, overcame all borders and brought captive peoples to Himself in order to save them. And you once belonged to some ruler; but Jesus came and snatched you from the hands of the corrupt power and brought you to God the Father. And our enemy leads us to his ruler. I believe that every word of Scripture has a meaning, and it is no coincidence that in the Greek text the word “judge” appears with a definite article denoting singularity, and the word “ruler” is used without an article. It is said: “When you go with your opponent.” It is clearly said: “to our own.” Not everyone is a rival to everyone, but everyone has his own rival, who follows him everywhere, always accompanies him. “When you go with your rival to the boss...” The word “boss” is used without an article so that it does not indicate a specific boss, in order to show that this boss is one of many. The Greeks understand this more clearly. 8. Each man does not have his own ruler; the Egyptian is subject to the ruler of Egypt, the Syrian is subject to the Syrian ruler, each is subject to the ruler of his people. I think I've given enough examples; It is not necessary to list all other nations. It is said: “Look at Israel according to the flesh” (1 Cor. 10:18). For a reasonable person to begin means to say, even if it would be somewhat presumptuous to begin discussing these issues in public. It is said that your rival wants to bring you to his boss and hand you over to him. “When you go with your rival to the authorities, then on the road try to free yourself from him” (Luke 12:58). If you do not make every effort to free yourself while you are still on the way, before the boss hands you over to the judge, since your opponent has prepared you for this, then it will be too late. 9 . Therefore, try to free yourself from your rival and from the ruler to whom he is leading you. Try to gain wisdom, justice, courage, restraint, and then what has been said will be fulfilled: “Your Savior is coming; His reward is with Him and His recompense is before Him” (Is. 62:11). If you do not make an effort, you will not be able to get rid of an agreement with a rival whose “friendship is enmity against God” (James 4:4). “When you go with your rival to the boss, then try on the road...” There is some secret here, some secret: “on the road, try...”. The Savior says: “I am the way and the truth and the life” (John 14:6). If you are trying to get rid of your opponent, then you are on the way; and when you stand on the One who said “I am the way,” then it is not enough to just stand on it, you must try to free yourself from your opponent. For if you do not make an effort to get rid of it, listen to what will happen to you. Your opponent or boss will drag you to the judge. What an elegant word - “drag”, it to some extent shows that those dragged are dragged against their will and against their desire, they are condemned! For what kind of murderer would rush as fast as he could to the judge? Who will gladly rush towards his condemnation, and not resist when he is dragged to trial? For he knows that he is coming to hear the death sentence. 10. "So that he doesn't bring you to the judge." Who do you think this judge is? I do not know any other judge than our Lord Jesus Christ, about whom it is said in another place: “And He will set the sheep on His right hand, and the goats on the left” (Matthew 25:33), and again: “Whoever confesses Me before men, him will I also confess before My Father who is in heaven; But whoever denies Me before men, I will also deny him before My Father who is in heaven” (Matthew 10:32–33). “So that he does not bring you to the judge, and the judge does not hand you over to the torturer.” Each of us incurs punishment for every sin, and the extent of this punishment depends on the nature and type of offense. I must give evidence from the Holy Scriptures regarding punishments and monetary penalties. One man borrows five hundred denarii, another owes fifty denarii; The lender forgives the debt to both debtors. Further, as the Scripture says, there was “one who owed him ten thousand talents” (Matthew 18:24), he had to pay ten thousand talents. Why should I look for other examples? 11. Each of us is sentenced according to the severity of his sin. If your sin is small, then the sinner must pay, as Luke writes, only half a ruble, and according to Matthew - a coin. But you must pay off this debt, too, because otherwise you will remain a debtor and “you won’t get out of there until you pay off the last half.” The faithful, however, are not punished, but are enriched daily. “The one who is faithful has a world of wealth, but the one who is unfaithful has not an obol” (Prov. 17:6). One must pay a denarius, another a mina, and a third a talent. And there is One who monitors this, knows the measure of every sin and says: “This offense entails a penalty of one talent; this sin deserves some kind of punishment.” It is said: “When He began to be counted...” (Matthew 18:24). The account will be presented to each of us, and there will be no other time to give an account except at the time of judgment. And then everything that was entrusted to us, that we lost and gained, everything will become known, we will know which of us owes a mina or a talent, or two, or five (cf. Matt. 25:15). Why give more examples? Enough has already been said. We will have to give an account, and if it turns out that we are debtors, we will be dragged to the judge, and the judge will hand us over to the torturer. 12. Each of us has our own torturer, and we will all be handed over to him. But, as Isaiah says: “The oppressors of my people... Your leaders lead you astray” (Is. 3:12). If we have debts, then the torturers who collect taxes are our masters. But if we enjoy trust and can, without bending our hearts, say: “I have fulfilled the instruction that says: “Give to everyone their due: to whom tribute, tribute; to whom tribute, tribute; to whom tribute, tribute; to whom fear, honour; to whom ought, honour”” (Rom. 13:7), if I give everyone everything that I owe, then I will come to the tax collector with a pure heart and say: “I don’t owe you anything.” 13. This tax collector comes to claim his due. I do not submit to him, because I know that if I do not owe him anything, then he has no power over me. But if I am a debtor, then the tax collector will throw me into prison, in accordance with the order about which we spoke. For the enemy leads me to the ruler, the ruler to the judge, the judge drags me to the torturer, and the torturer throws me into prison. What law governs this prison? I won't get out of it until I pay off the entire debt; the tax collector won't let me out. He does not have the power to forgive even a half of our debt, or a coin. There is only One Who can forgive a debt if the debtor is unable to repay it. It is said: “One owed five hundred denarii, and the other fifty, but since they had nothing to pay, he forgave them both” (Luke 7:41-42). The master forgave their debts, but the tax collector is not the master, but the one whom the master instructed to collect the debts. 14. You do not deserve to have a debt of five hundred or fifty denarii forgiven, nor to hear: “Your sins are forgiven” (Matthew 9:5). You will be imprisoned, and there you will work off your debt with labor and work or punishment and torture; and you will not leave there until you have given everything up to the “kodrant” or “last half ruble”. Our sins are either grave, for it is said: “The heart of this people has become hardened” (Is. 6:10), or, in comparison with grave sins, they are small and insignificant. Therefore, blessed is, first of all, the one who does not sin, and secondly, the one who has relatively minor sins. 15. But even between small and insignificant sins there is a difference, for if there were no difference between them, it would never have been said: “You will not come out of there until you pay the last coin” (Matthew 5:25). The last coin means a small sum of money - half a coin, or a denarius, or a drachma, or an obol, or a statir, but you can also owe a large amount, like the one about whom it is said that he owed ten thousand talents. And I cannot tell how long we will be imprisoned until we pay the debt. For if the one who owes a small sum will not come out until he has paid everything to the last coin, then naturally the one who owes such a huge sum must remain in prison for an innumerable number of years before he pays off the entire debt. Therefore, “try to free yourself from your rival on the road,” and then let us unite with the Lord Jesus Christ, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homilia 36. Gospel of Luke 17:20–21, 33. From the words: “Whoever wants to save his life will lose it” to the place where it says: “The kingdom of God is within you.” 1. It is said: “Whoever wants to save his soul will lose it; but whoever loses his life for My sake will save it” (Luke 9:24). Martyrs strive to “save their soul,” they lose it in order to save it. But those who want to “preserve their soul” by preserving it destroy both soul and body in Gehenna. Therefore Jesus says: “Do not be afraid of those who kill the body but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matthew 10:28). To this we will say a few words, to the best of our understanding. “The natural man does not receive the things of the Spirit of God” (1 Cor. 2:14), and therefore cannot be saved. “The natural body is sown, the spiritual body is raised” (1 Cor. 15:44). Moreover, “he who is united to the Lord is one spirit with the Lord” (1 Cor. 6:17). Therefore, if “he who is united with the Lord,” being soulful, thereby becomes spiritual, and is already “one spirit with the Lord.” We must also lose our soul in order to be united with the Lord and become one spirit. 2. But the Pharisees also asked the Savior about the Kingdom of God when it would come. He answered: “The Kingdom of God will not come in a noticeable way, and they will not say: behold, it is here, or: behold, there. For behold, the kingdom of God is within you” (Luke 17:20–21). The Savior does not say to everyone: “The Kingdom of Heaven is within you,” since sin reigns in sinners, and in our hearts, without any ambiguity, either the kingdom of sin or the Kingdom of Heaven resides. And if we carefully observe what we do or say or think, we will see whether the kingdom of God abides in us or the kingdom of sin. The discerning Apostle warns those who contradict, saying: “Let not sin reign in your mortal body” (Rom. 6:12). 3. If any of us desires the Kingdom of God, then it rules over it; if anyone is tormented by the passion of greed, greed reigns over him. Whoever has the reign of injustice is ruled by it; He who is subject to vanity is dominated by the fickle opinion of the crowd. Whoever grieves, whoever is afraid, whoever loves, whoever loses, is dominated by the corresponding passion that has taken possession of him. Knowing all this and how numerous these forms of dominion are, let us arise and pray to God that He will remove from us the kingdom of the enemy and that we may be found under the authority of the almighty God, that is, under the authority of Wisdom, Peace, Justice, Truth, which are fully comprehended in the only begotten Son of God, “To whom be glory and dominion forever and ever. Amen" (1 Peter 4:11). Homily 37. Gospel of Luke 19:29–40. To the passage about how the disciples untied the colt 1. The Gospel of Luke says that when the Savior “approached Bethphage and Bethany, to the mount called Olivet, He sent two of His disciples” to untie “a colt tied up on which no man had ever sat” (Luke 19:29-30). I think there is a deeper meaning to this simple story. The donkey was tied. Where? Opposite Bethphage and Bethany. “Bethany” means “house of obedience,” and “Biffagia” means “house of jaws,” that is, the place of the priests, since according to the law they were given the jaws of sacrificed animals (cf. Deut. 18:3). Thus, the Savior sends His disciples to where there is “obedience,” where “the place is given to the priests,” to untie “the colt that was tied, on which no man had ever sat.” 2. But who but a man can ride a donkey? I'll give an example to make what I'm saying clearer. The book of Isaiah says: “Difficulties on the animals that go south, through a land of oppression and distress,” and so on, to the point where it is written: “Their treasures are for a people who will not benefit them” (Is. 30:6). Each of us must think about what treasure he possesses, what wealth he owns in animals, and that a reasonable man would never ride on our donkey, not to mention Moses, Isaiah, Jeremiah and other prophets. And then he will see that the Word of God and Reason descended upon us when the Lord Jesus Christ came and commanded His disciples to go and untie the “colt” that was previously tied, so that it could walk freely. So the “young donkey” is untied and brought to Jesus. When He sent His disciples to fetch the donkey, He said: “If anyone asks you, Why are you untying it? tell him this: the Lord needs him” (Luke 19:31). 3. This young donkey had many owners before the Savior needed him. But after he began to belong to his Lord, many ceased to be his masters, for “you cannot serve God and mammon” (Luke 16:13). When we serve our weakness, we are subject to many passions and vices. That’s why the young donkey is untied - “the Lord needs him.” Now the Lord needs a young donkey. This young ass is you. Why did the Son of God need you? What does He want from you? He wants you to be saved, to be delivered from the bondage of sin. 4. Then the disciples throw “their garments over the colt” (Luke 19:35) and seat the Savior on it. They take the Word of God and put It into the souls of those who hear; they take off and spread out “their clothes as they go” (Luke 19:36). The garments of the apostles are on us; their glorious deeds are our adornment. The apostles want us to walk on their clothes. This colt, untied by the disciples and walking on their clothes, on which Jesus sits, essentially reflects the teaching of the apostles and their life. Who among us is so blessed that Jesus should sit on him? When He was on the mountain, only the apostles were with Him, but when He began to descend, crowds of people rushed to meet Him. If He had not descended, the crowds of people would not have been able to rush towards Him. He descends and sits on a young donkey, and all the people in one impulse give praise to God. 5. And when they saw this, “certain of the Pharisees from among the people said to Him, Rebuke Thy disciples. But He answered and said to them, “I tell you that if they remain silent, the stones will cry out” (Luke 19:39–40). When we speak, the stones are silent; when we remain silent, the stones cry out. “God is able to raise up children for Abraham from these stones” (Luke 3:8). When will we stop talking? When our love for God grows cold, when the one who preached about the Savior becomes fed up: “But when the Son of Man comes, will he find faith on earth” (Luke 18:8). So let us pray to the Lord that the stones do not cry out, but we remain silent, but we sing and glorify God in the Father and the Son and the Holy Spirit, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 38. Gospel of Luke 19:41–45. From the passage from the words: “And when he approached the city, he looked at it and wept for it” to the place where it says: “He began to drive out those who were selling and buying in it.” 1. When our Lord and Savior approached Jerusalem and saw the city, He began to cry and said: “Oh, if you, even on this day of yours, knew what serves for your peace! But this is now hidden from your eyes, for the days will come upon you when your enemies will surround you with trenches and surround you” (Luke 19:42-43). These mysteries have been spoken of, and if God reveals their meaning, we will have hope that we will be able to understand what is hidden. But first of all we must think of His tears. Jesus by His example confirms all the beatitudes contained in the Gospel, and by His testimony He confirms what He teaches. “Blessed are the meek” (Matthew 5:5), He says. He says something similar about Himself: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). “Blessed are the peacemakers” (Matthew 5:9). And who else is so peace-loving as not my Lord Jesus, Who “is our peace,” Who has abolished “enmity in His flesh” (Eph. 2:14-15)? “Blessed are those who are persecuted for righteousness’ sake” (Matthew 5:10). 2. No one suffered so much for the truth as the Lord Jesus, crucified for our sins. And thus, the Lord, by His example, showed us all the blessings. For the sake of this similarity, He Himself wept when He said: “Blessed are those who mourn” (Matthew 5:4), in order to lay the foundations of this bliss. The Lord wept over Jerusalem and said: “Oh, if only you, even in this day of yours, knew what serves for your peace! But this is now hidden from your eyes” (Luke 19:42) and so on, to the point where it is said: “Because you did not know the time of your visitation” (Luke 19:44). 3. Someone who heard it will say: “What is stated was actually fulfilled in Jerusalem, when the Roman army surrounded the city, devastated it and destroyed the inhabitants, and the time will come when not one stone will remain from this city.” I do not deny that Jerusalem was destroyed for the crimes of its inhabitants, but I ask whether this lament does not apply to our Jerusalem. For the Jerusalem that is mourned is us, since we have deeper insight. Because if, after the mysteries of truth, after the preaching of the Gospel, after the teaching of the Church and after seeing the mysteries of God, one of us sins, then Jesus grieves for him and mourns for him. He mourns not for a pagan, but for one who was a citizen of Jerusalem and ceased to be one. 4. He mourns our Jerusalem, because for its iniquities it was surrounded by enemies, namely, opposing forces, evil spirits, they built earthen ramparts around its walls and besieged it and “left no stone upon stone.” This applies especially to those who are overcome after having spent many years in chastity, but, tempted by the pleasures of the flesh, have lost their will and have been unable to maintain purity. If you have committed adultery, they will not leave “one stone upon another” in you, for elsewhere the Scripture says: “All the good works that he did will not be remembered; for the iniquity that he commits, and for the sins that he commits, he will die” (Ezek. 18:24). It is this Jerusalem that the Savior mourns. 5. Then it is said: “And entering the church, he began to drive out those who were selling in it” (Luke 19:45) 16. He did not drive out those who bought: the buyer becomes the owner of what he bought. Jesus drives out from His Father's church those who sell what they have and thus give it up, like the prodigal son who received an inheritance from his father and squandered it through immoderate drink offerings (cf. Luke 15:11ff). Therefore, the one who sells is expelled, especially if he sells pigeons. Why is there no mention of any other birds? The dove is an ingenuous and graceful creature. I am afraid that a similar sin can be expected in us. For if what is revealed and entrusted to me by the Holy Spirit, so that I can convey it to others, I will sell for money and will not teach otherwise than for a fee, then what else will I do but sell doves, that is, the Holy Spirit? And every time I sell, I will be thrown out of the church of God. 6. Therefore, we ask the Lord that we should rather buy doves than sell them. If we don’t sell, then we will achieve our salvation, otherwise the enemies will surround our city. If one day the enemy army surrounds us, then we will not find the tears of God. So let us get up at dawn and pray to the Lord that we may at least be able to eat the crumbs falling from His table (cf. Matt. 15:27). Scripture tells about the Queen of Sheba, who came from distant lands to listen to the wisdom of Solomon and, seeing “the food at his table”, the decoration and service in his house, was amazed and amazed (cf. 1 Kings 10:5). And if we do not embrace the greatness of our Lord, if we are not touched by the magnificent decoration of the service, if the richness of the teaching leaves us indifferent, if we do not eat the bread of life, if we do not eat the Body of Christ, if we do not drink His Blood, if we neglect the sacred meal of our Savior, then we should know that God shows both mercy and severity. And we must appeal to the mercy of Him, our God in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). Homily 39. Gospel of Luke 20:21–40. To the question about the woman who had seven husbands, asked by the Sadducees to the Lord, and about the denarius, which the Savior commanded to show Him. 1. In Judaism there is a school called the Sadducees; they deny the “resurrection from the dead” and believe that the soul dies along with the body and after death there is no longer consciousness. And these Sadducees ask the Lord a question. They made up a story about a woman who had seven husbands: when her first husband died, she married his brother so that he could restore the seed of the first; when the second died, she married a third time, then a fourth, and so reached seven marriages. So they asked which of the seven brothers she would be the wife of “in the resurrection.” The Sadducees raised this topic because, having heard the Savior speak to the disciples about the resurrection, they decided to tempt Him. 2. The Savior answers them: “You are mistaken, not knowing the Scriptures, nor the power of God, for in the resurrection they neither marry nor are given in marriage, but remain as the angels of God in heaven” (Matthew 22:29-30). Those who will be like angels will be angels. We should also know that angels do not marry. Here, where death reigns, marriage and children are necessary; In immortality, neither marriage nor descendants are needed. I will ask myself a very unpleasant question that is not so easy to answer. I ask it on behalf of those who zealously study the Holy Scriptures and “meditate on His law... day and night” (Ps. 1:2). Where in Scripture does it say that they “neither marry nor are given in marriage?” I ran through both the Old and New Testaments and did not find this phrase. If I am wrong, let him who knows more teach me, and I will diligently learn what I do not know. But, as far as I know, there is no such phrase in either the Old or New Testament. 3. The error of the Sadducees comes from reading prophetic books which they do not understand. Among them is the following passage from the book of Isaiah: “But My chosen ones... will not bear children to curse” (Is. 65:23), and from Deuteronomy, which says about the beatitudes: “And he will bless the fruit of your womb” (Deut. 7:13). They think that these prophecies will be fulfilled “in the resurrection,” because they do not understand that spiritual blessings are predicted. Paul, the “chosen vessel,” explains all the beatitudes contained in the law from a spiritual point of view. He knows that they are not carnal, and writes to the Ephesians: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). Thus, all these beatitudes will exist spiritually when we are raised from the dead and have eternal joy. They also find something similar in the Psalter and make the same mistake: “Your wife is like a fruitful vine in your house; your sons are like olive branches around your table” to the place where it is said: “The Lord will bless you from Zion, and you will see the prosperity of Jerusalem all the days of your life” (Ps. 127:3-5). Therefore, when Jerusalem is restored to its ancient form, the righteous will see the benefits that are spoken of in Scripture. 4. Those who understand “Jerusalem” spiritually and know what is said about it: “But the Jerusalem above is free: she is the mother of us all” (Gal. 4:26), will see the good that is said about this city; they will see what is said in the words of the psalm we just quoted: “Your wife is like a fruitful vine in your house; Your sons are like olive branches around your table” (Ps. 127:3). The Sadducees understand all this in a material sense. They belong to that direction in Judaism about which the Savior says: “You are mistaken, not knowing the Scriptures, nor the power of God” (Matthew 22:29). This, in a nutshell, is the question that the Sadducees asked the Lord. Now we should talk a little about the image of Caesar. The Savior speaks about this simply: “Render to Caesar the things that are Caesar’s” (Luke 20:25), that is, pay the taxes that you must pay. Who is against giving credit to Caesar? There is something mystical and mysterious going on here. 5. There are two images of man: one is received from God, created in the beginning, as it is said in the book of Genesis: “And God created man in His own image” (Gen. 1:27); the other is the “form of earth” (1 Cor. 15:49), which he took on after he was expelled from paradise as a result of disobedience and sin, succumbing to the deception of the “prince of this world” (John 12:31). And just as on the drachma or denarius there is an image of the emperor of the world, so the one who performs the deeds of the “rulers of darkness” (Eph. 6:12) bears the image of the one whose deeds are. And the image that Jesus taught us should be reflected in us, it should come from our face; we should embrace the image in which we were created from the very beginning, in the likeness of God. And therefore we must render to Caesar the things that are Caesar’s, and to God the things that are God’s. He asks: “Show Me the denarius” (Luke 20:24); (a denarius is also mentioned in the Gospel of Matthew) (Matthew 22:19). And when He receives it, He asks: “Whose image and inscription is this? They say to Him: Caesar’s.” To this He replies: “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.” 6. Paul also speaks about this: “And just as we bear the image of earthy, let us also bear the image of heavenly things” (1 Cor. 15:49). It is said: “Render unto Caesar the things that are Caesar’s,” in other words: take off your earthly guise, throw off the earthly image, so that you may have the opportunity to acquire the heavenly image and give what is divine to God. God demands of us. What does it require? Listen to Moses: “What does the Lord your God require of you?” (Deut.10:12) and so on. God demands and asks us not because He needs something that we could give Him, but so that after we give it to Him, He would grant us salvation in the same measure. And to show this more clearly, He gives the parable of the mine (cf. Luke 19:11–27). Anyone who received one mina and acquired ten and offered them to his master, who entrusted him with one mina, receives another one, which he did not have before. 7. And from the one who, having received a mina, did not multiply it, the master orders it to be taken away and given to the one who has others. He orders: “Take the mina from him and give it to him who has ten minas” (Luke 19:24). However, to the extent that we give to God, He Himself will return to us along with what we did not have before. God requires and asks gifts from us so that He will be able to give to those who gave to Him. For His grace itself is a double mine, and to those who deserve it is given more than they hoped to receive. So let us arise and pray to God to bring Him worthy gifts, which He will return to us and instead of earthly things He will give heavenly things in Christ Jesus, “To whom be glory and dominion forever and ever.” Amen" (1 Peter 4:11). This completed the thirty-nine homilies of Adamant Origen on the Gospel of Luke and the translation from Greek into Latin of Blessed Jerome, a presbyter. Per. Alexandra Sperl made from: Patrologia Graeca / [Originally compiled by Rod Letchford]. – PG 1–161. – J. – P. Migne, 1857–1866. / PG 13: Origen: “Conversations on books: The Book of Proverbs of Solomon, the Song of Songs, Isaiah, Jeremiah, Ezekiel, Hosea, the Gospel of Matthew, the Gospel of Luke.” 1801–1901 c. In the Synodal translation, “the time has come to give birth” (Note per.) In both Latin and Greek there is a play on words here, since the words "cornu" and "κερ ας" mean both "horn" and "pointed peak". In the Vulgate – “crescite et multiplicamini”, “grow and multiply.” In the Synodal translation - “Be fruitful and multiply” (Note per.) This expression of Origen's love for the Lord Jesus Christ is repeated in Homilies 18:1 and 22:4. Origen may have been the first Christian to use it. In the Synodal translation - “good will among men!” (Approx. per.) The Roman stade is 185 m. In the Russian and Church Slavonic translations it is “Joseph”, but in the Greek text it is πατηρ, and in the Latin it is pater - “father”. (Approx. per.). The Hebrew name for the Jordan River comes from the word “yered” - “descends”, “falls”. Here Origen mistakenly identifies David's son Nathan with the prophet Nathan. (Approx. per.) Sextarium, urn, amphora are ancient Roman units of volume, respectively 0.544; 12.7; 25.5 l Cilician poet Arat, "Phenomena" Greek playwright Menander In the Septuagint - “to the performer”, πρακτωρι. In the Synodal translation - “those who sell in it and those who buy” (Note per.). You might be interested in: