Глава 16

“I cursed the fig tree” (cf. Matt. 21:19), because it is written like this: “when you gather the harvest from your field, leave what remains, ... and when you trim your olives, do the same; do the same with everything you own” (cf. Deut. 24:19–21). But the owner of that fig tree despised this law. disobedience, and when the Lord came and did not find any fruit left on it, he cursed it so that the owner (of the fig tree) would not eat any more of its fruit, since he did not leave anything for the orphans and widows.In a similar way, the Girgaseans decided not to go out (to meet) the Lord; So the owner of this fig tree decided not to come to Christ, and He (Christ) dried up the fig tree so that he would come to Him against his will, because the Lord in all cases wanted the salvation of people. Then, when he said: “Destroy this church, and on the third day I will raise it up” (cf. John 2:19), they answered Him: “It took forty-six years... to build... this church... Will you raise it up on the third day?” (cf. John 2:20), - from which it is clear that they did not believe in Him. And when they showed Him the decoration of the church, he said: “The days will come when (the church) will be destroyed and Jerusalem will be overthrown” (cf. Luke 21:6). So, to show the power of His Divinity, He cursed the fig tree, and it withered, so that through the present, which they saw, they would believe what was to be seen. And (also) he cursed her so that no fruit would be born on her according to the (natural) law, since she had not fulfilled the law (of Moses) 238 . Untimely 239 I sought fruit on this fig tree so that it would become the image of Him who in due time weakened and resolved the law. After all, if at the appropriate time one looked for fruit on a fig tree, then no one would think that it served as an image and symbol. The fig tree clearly denounced the city of Jerusalem, where it sought love, but it (Jerusalem) revealed hatred towards those who created the fruit of repentance 240. He became hungry and hastily came to the fig tree, which he cursed, not finding anything on it. Hunger, of course, belonged to the body when it was natural necessity that caused it, but the fact that He sought fruit at the wrong time, how could this happen to Him who knew even the secrets of the heart? So, understand: the Lord did not curse the fig tree because of His hunger, because, although (then) there would have been time for the fruits (ripening), still He should not have dried up and destroyed the fig tree (only) because the fruits that He was looking for were not left for Him. Some say that the fig tree signifies Jerusalem, since it did not bear fruit, and (therefore), they say, in (the image of) the fig tree cursed Jerusalem, and Who, they say, was hungry, He was hungry for repentance and came to find it from the Jerusalemites - and did not find it. To this is added another saying: “a certain man had a fig tree ... in his vineyard” (cf. Luke 13:6) - both are attributed to the city of Jerusalem. But if He was looking for fruit precisely from Jerusalem, then why did He curse it to be cast down under the image of a fig tree, for which the time had not yet come to bear fruit? And if his time has not come, then how can we understand the words of the apostle: “at the end of times... God sent His Son” (cf. Gal. 4:4)? And since the coming of the Only Begotten occurred at the proper time, why is the fig tree, at a time unsuitable for fruit, compared with the city of Jerusalem, for which the time has come for fruit? Let us apply greater diligence to this passage of Scripture in order to find in it the solution to our question. It is written about the Lord entering the city of Jerusalem: “The Lord saw him and wept for him, and said to him: Oh, if only... you... I have learned... this... your day” (cf. Luke 19:41–42). So, if his day has come, how much more has his time come? However, the fig tree has not had its time, from which it is clear that one is the fig tree, and another is Jerusalem. From this study about the fig tree we understand that it does not mean the city of Jerusalem, as some say. Thus, it becomes probable that at that time the apostles, in their usual simplicity, were occupied with some thought and were in doubt. In order to ward off their doubts through a miracle, he dried up the fig tree in full view of them. “When they returned, I said to Him: Behold the fig tree, which You cursed, how it withered away immediately!.. He says to them: And you, if you have faith... and do not doubt in your heart,... will speak to this mountain, and it will move” (cf. Mark 11:20-23). If this fig tree were a symbol and an image, then it would not be fitting to say: “if you have faith,” but: “if you have understanding.” So, on this fig tree there was a miracle, not a symbol. They also say that the words “he will tell this mountain” do not mean the mountain, but the devil or something similar. But what demon could have been nearby when the Lord said this? And that the mountain was close is clear, because He came to the Mount of Olives, on which, no doubt, there was a fig tree; and to those who looked at this mountain, he said: “if... he says to this mountain, (so it) will be” (cf. Mark 11:23). If this mountain meant a demon, as they think, then what follows also applies to it: “be cast into the sea” (Mark 11:23). However, if someone casts out a demon, then why cast him into the sea? But perhaps their reason is that the Lord cast out demons in the same way? That the Lord cast out demons is true, and that the demons asked Him to allow them to enter the pigs - and this is not false; but for the Lord to cast them into the sea, (about this) Scripture does not speak 241. After all, the reason why those demons entered into the pigs was obvious, since this miracle quickly brought to the Lord the inhabitants of the city who refused to come out to Him of their own free will. But if this was the meaning (of His words), then why was it necessary for Him to say: “if ... he says to this mountain: go, be thrown into the sea” (cf. Mark 11:23)? Namely because he saw them marveling at (the miracle) over the withered fig tree, and said to them: “if you believe and do not doubt...” (cf. Mark 11:23); just as he said to Nathanael: “if you believe... you will see greater things than this” (cf. John 1:50). If you do not doubt, the Lord will do this not only to this fig tree that is on this mountain, but this entire mountain with all its trees will move and be thrown into the sea. And in order to show them that His word is (the word) life-giving, and He Himself gives life and judges, (for this) He dried up the green fig tree and healed the withered hand. Why did this sweet Benefactor, Who everywhere showed much in small things and fullness in shortcomings, commanded the fig tree to dry up? He healed all human diseases, turned water into wine, made many from a few loaves, opened the eyes of the blind, cleansed lepers and raised the dead to life; He directly commanded only one fig tree to wither. But since the time of His suffering was approaching, so that no one would think that He was taken because He could not free Himself, the Lord cursed the fig tree so that it would serve as a sign for friends and as a warning for enemies, and (so that) His disciples would be confirmed in faith by His word, and strangers would be amazed at His power. Since He did everything well and (still) was crucified, they could suspect, as they actually did, that He was taken for the reason that His strength was exhausted in Him; to prevent this, with the help of a soulless plant, which he withered, he showed that through words He could also destroy His crucifiers. Just as at that time he accomplished this deed with His Divine power, so that they would not think of Him basely, as a weak being by human nature, so he subsequently said to Simon: “Put your sword in his place” (cf. Matt. 26:52). The One who came to drive out invisible damage in people struck them three times with visible damage. He trampled and crushed the graves, drowned the pigs in the sea and completely dried up the fig tree, so that, by trampling the graves of the faithful, he would trample the hearts of the infidels, by crushing and drowning the herd of pigs, he would drown the error of those who reject the faith, and (so that) in the form of a fig tree, dried up without guilt, he would destroy the city of Jerusalem for its crimes. “I became hungry; and hastily approached... the fig tree" (cf. Matt. 21:18-19). He adapted His visible behavior and His word to the eyes of those who see and the ears of those who listen. “His disciples were surprised that the fig tree withered so quickly” (cf. Matthew 21:20). Since the fig tree, by its nature, even if it is cut due to the abundance of greenery, only dries up after many months, therefore He chose it as a sign, so that through it it would be possible to sense His power. After all, as you know, the fig tree produces sprouts and leaves earlier than all the trees, as the Lord Himself said in the following parable: “Take the likeness of the fig tree, because when the branches... become... soft and leaves and sprouts appear, then you know that summer is near” (cf. Matt. 24:32). See (yourself) that, due to the abundance of juices and the first color, you used the fig tree for this sign, and weigh the power of His might, so that His higher power may appear (to you) beyond doubt. The Lord did not open His mouth to those who took Him, as He did to the fig tree. That’s why he dried it up so that the Israelites would bloom again, but they didn’t want to. He was taken because He willed, just as He came from heaven, because it pleased Him. Scripture says that Adam, after he sinned and lost the glory with which he was convicted, covered his nakedness with fig leaves (Gen. 3:7). So the Lord came and suffered crucifixion to heal his wounds and ulcers and restore to his nakedness the robe of glory. Thus, he withered the fig tree in order to show that the leaves of the fig tree with which Adam was clothed were no longer needed, since he was raised to his former glory, having which he did not need either leaves or skins. So, from now on, man has no need for the fig tree, which withered (and) the leaves of which, while they were green, served as a garment of shame and a veil of shame. “No one has ascended into heaven except he who came down from heaven, the Son of Man” (cf. John 3:13). Since they asked Him for a sign, he said to them: “So, if I told you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? And no one ascended into heaven” (cf. John 3:12–13), that is, to come and become a witness for you for Me. Since he knew that some would say that the flesh does not (can) ascend (to heaven), he says to them: “as soon as he came down from heaven” (cf. John 3:13). Not because Christ descended from heaven in body, but because the conception of Mary did not occur from human seed, but Gabriel descended from heaven, bringing greetings to Her in his mouth - therefore he said: “he who came down from heaven” (cf. John 3:13). Then, in response to the words of Nicodemus, the Lord said: “You are a teacher of Israel, and you don’t know this?” (John 3:10), - then we ask what (otherwise) he should have known, if not what was contained in the law and the prophets, namely: immersing (in water) hyssop, sprinkling with water, baptizing for cleansing, and other similar things. If images (of Him) had not been drawn before the coming of the Son, then the Lord would have unfairly demanded this from Nicodemus. Because the Son of God was hidden in His Holy Scriptures, and he (Nicodemus) did not understand that the Lord justly dispelled his sleep and healed his illness with a meek and restrained voice, and reminded him of the baptism of absolution that existed among Israel. After all, Zechariah, when it was announced to him that he would have a son, doubted, and therefore his tongue, which he taught others, was bound. Likewise, Nicodemus had all these images before his eyes, and he did not believe; for this reason the Lord condemned him; but meekly. Since the Lord saw that he, of course, was sick, but (at the same time) close to healing, and did not know what had previously been written about Him in the law, he showed him the baptism of complete cleansing of the flesh and soul. Did you not, Nicodemus, understand that Jacob was born without a womb and womb to the birthright (Gen. 27:36), and Naaman was reborn without a womb, when Elisha talked with him, and he went away, and after washing and cleansing he returned without change, and his flesh became like the flesh of a child? (2 Kings 5:14). Likewise, was not Mary, the sister of Moses, a clear sign of baptism, which was given to the pagans? For hyssop cleansed her spotty sores. It is amazing that Naaman believed and took the land with him from the land of Israel; Nicodemus asked the Lord about heavenly things, which is why he heard: “If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things?” He further says: “You do not know...the Spirit from where it comes or where it goes” (cf. John 3:8), that is, if the sensory cannot be grasped, then who will be able to investigate what is not perceived by the senses and what is in heaven? “And no one ascended into heaven except the Son of Man who came down from heaven” (cf. John 3:13) - in order to teach that no one ascended to the place of the Divinity and no one will ever ascend. And (Nicodemus) said to him: “Is it possible in any way that an old man can again enter his mother’s womb and come into the world again?” (cf. John 3:4). And moreover, through his birth, the mother’s womb became unclean according to the law, just like the man she produced. And the Lord did not leave him in this bewilderment (weakness), but gave him a clear teaching, saying: “unless one is born of water and the Spirit, he cannot enter the kingdom of heaven” (John 3:5). Anyone who wanted to understand could conclude from these words offered to him and from this example that the flesh needs to be immersed in waters with the communication of the Spirit. “He who is born of the flesh is flesh, and he who is born of the Spirit is spirit” (cf. John 3:6). Since he instructed him in faith, he says that the birth of the flesh is visible, but the birth of baptism is the spirit, that is, invisible. “If,” he says, “you have faith the size of a mustard seed and say to this mountain: move, and it will move” (cf. Matt. 17:20). And again: “whatever you ask from God in your prayers in faith, I will give you” (cf. Matt. 21:22). When this was brought to their attention, they said to Him: “Increase our faith” (Luke 17:5). The serpent, having bitten Adam in paradise, killed (him) and destroyed the Israelites in the camp. “And as Moses lifted up the serpent in the wilderness, so must... be... lifted up the Son of Man” (John 3:14), because just as through the image that Moses nailed to the cross, those who looked at him bodily were liberated bodily and remained alive, so those saved by the nailed body of Christ hanging on the Cross remain alive, those who look at Him with faith. Through suffering, which the snake could not experience by nature, it was indicated that He who by His nature does not die will suffer on the Cross. How great was the unrighteousness and wickedness in that sinner judge (Luke 18:1–8)? And in this righteous Judge, how great were the mercy and truth? Due to his untruth, he did not want to protect the widow and due to his malice, he did not want to take care of her peace. The truth of God knows how to seek, and His mercy is ready to revive and warm. So, the unrighteousness of this judge is contrary to the righteousness of God and his disgusting malice is contrary to the sweet mercy of God. And his untruth was cruel, since he dared to retreat from the fear of God; and his shamelessness was great, for he despised respect for people. Both of these (his properties) were cruel, but both were overcome by the persistence of prayer. After all, both the untruth that departed from God and the shamelessness that exalted itself over people - all this was broken by the woman’s persistence and inclined her to her desire, so that (the judge) would defend her against the enemy. Persistent prayer transformed one and another bitter branch so that they would bear sweet fruits, unusual for their nature. So, this judge, unable to resist his malice, gave the robbed woman just judgment and righteous reward and gave peace to the unfortunate and oppressed. However, untruth is not capable of righteous defense, and malice cannot restore violated rights. This means that if unceasing prayer forced these two gross evils to give it a fruit that is good and contrary to their nature, then how much more will we be heard if we continually force the mercy and truth of God, so that they bring us fruit corresponding to their nature, that is, so that truth protects us and mercy comforts us, since righteously rewarding those who suffer injustice is the fruit of righteousness, and giving peace to the unfortunate is the fruit mercy. “They came and said to Him: By what authority are You doing this?” (cf. Matthew 21:23). This is what they say to Him while He was teaching the people and preaching to them. If he taught, then why was teaching called action? And because, of course, He confirmed the truth of His words by the testimony of His deeds, as He said: “If you do not believe Me, then believe in my works” (cf. John 10:38). “By what authority are You doing this?” (Matthew 21:23) - they asked Him as detectives, (but) He did not answer them, because they did not approach Him with goodwill in order to learn, but as rebels and enemies. In turn, he rather asked them: “Where did the baptism of John come from?” (Matthew 21:25). This word forced them to admit that they did not believe John. “Was it from heaven...or from people? They began to reason among themselves and say: if we say that it is from heaven, then He will say to us: why... did they not believe him?.. But if we say: from men, then we are afraid of this people” (cf. Matt. 21:25-26). Saying: “if we say that it is from heaven,” they did not add: “we fear God.” This means that they feared people, not God. “What do you think? One man had two sons” (Matthew 21:28). He called them sons to motivate them to the upcoming task. “Okay,” he says, “Lord!” (cf. Matthew 21:30) This one called him son, and he answered Him: Lord! – He did not call Him father and yet did not fulfill His words. “Which of them did the will of his father?” And they, reasoning fairly, said: “second” ** (cf. Matt. 21:31). He did not say: “Which of the two do you think” said: “I go” (cf. Matt. 21:30), but: “Which... did the will of his father?” - “Therefore publicans and fornicators will go before you in the Kingdom of Heaven” (cf. Matt. 21:31), because you promise in words, but they labor (in deed). “John came to you in the way of righteousness” (Matthew 21:32), that is, he did not steal the honor of his Lord for himself, but when they thought that he was Christ, he answered them that he was not worthy to bear the thongs of His sandals (Matthew 3:11). Another parable: “one man, the owner of a house... planted himself a vineyard” (cf. Matt. 21:33), which is identical with the following (saying): “You brought a vine from Egypt, drove out the nations and planted it” (Ps. 79:9). And he often protected him, precisely by law; and he built a winepress in it—an altar; and built a tower in it - a church (and so on). “And he sent... his servants... to bring him fruit” (cf. Matt. 21:34). However, neither the first, nor the next, nor the last received fruit from the vinedressers. After this he sent his son, not because he was the youngest of all, but afterward the One who had already appeared before appeared, as John testifies: “But a Man will come for me, who at the same time was also before (me)” (cf. John 1:15). But he did not know that the predecessors whom he sent were not able to receive the fruits, but he did this in order to not give room to the complaints of stubborn people who would say: “Through the law I could not order and arrange everything I wanted?” So, he sent his son to impose silence on them. But when they saw that the son had come, they said: “Here is the heir of this vineyard, let’s go and kill him, and then the inheritance of the vineyard will be ours” (cf. Matt. 21:38). True, they killed the Son, but the inheritance of the vineyard was transferred and given to the pagans, as he said: “Whoever has, to him will be given and he will have abundance, but whoever does not have, we will take away from him and what he stole” (cf. Matt. 13:12, 25:29). He made them judges in their own case, saying: “What do these ... winegrowers deserve?” (cf. Matthew 21:40). Expressing their verdict, they decreed: “The wicked will be put to death by the wicked” (cf. Matt. 21:41). Then he explains the meaning (of this parable) and says: “Have you never read: .. the stone that the builders rejected, the same one became the head of the corner?” (cf. Matthew 21:42). What stone? The one that is called diamond in the following words: “I... will put a diamond among the children of Israel” (cf. Ezek.3:9, Is.54:12). And in order to teach that He Himself is this stone, because of their weakness, He says: “Whoever stumbles on it will be broken, and on whomever it falls, it will crush and crush him” (cf. Matt. 21:44); for the princes of the people gathered against Him and wanted to destroy Him, because His teaching was displeasing to them. And it is said: “on whomever... it falls, he will crush and crush him” (cf. Matt. 21:44), because he destroyed idolatry and the like. After all, the stone that broke the image became a great mountain and the whole earth was filled with it (Dan. 2:35). “They sent their disciples to Him with the Herodians (with the question): ...should I give taxes?” (Matthew 22:16–17). Since they believed that the Lord should rule the kingdom of Israel, since they called Him the son of David, they wanted to see whether He would command to give tribute to Caesar? After all, if he had said: “do not give,” then they would have found (here) a pretext to accuse Him for declaring Himself a king. Because they told Him this not so that He would keep them from breaking the tax, but in order to kill Him. And to show them that His teaching is higher than these things, and that He wants to save people’s lives, He says: “Give to Caesar... the things that are Caesar’s, and what you owe to God, give to Him” (cf. Matt. 22:21). “The Sadducees came and said to Him: There is no resurrection of the dead” (cf. Matt. 22:23). They are called Sadducees, that is, righteous, because they say: “We honor God not for the sake of reward,” because they do not look at the reward in the resurrection of the dead, therefore they call themselves righteous. We must, they say, in addition to reward, honor God. “Moses ... the teacher gave us a commandment: if anyone dies without children, then his brother let him take... his wife. Thus, he and his brothers had one wife... So, in the resurrection of the dead, to which of them will she... belong?” (cf. Matthew 22:24–28). Can we hope that in another world there will be marital cohabitation again? And if the Jews expect marital cohabitation at the resurrection of the dead, then it is not surprising that they even now turn away from chastity. “You are greatly mistaken, because the children of this world marry, etc. Those who have been deemed worthy to reach that world are like angels” (cf. Luke 20:34–35). If people who become like Angels do not marry, then what can we say about those who dare to slander even Angels 242 on this occasion? “What... is the first and greatest commandment... in the law” (cf. Matt. 22:36)? He answered him: “You shall love the Lord your God... and your neighbor as yourself” (Matthew 22:37–40). For love for God does not allow us to be destroyed, and love for our neighbors does not allow us to be offended, because no one offends the one he loves. But what kind of hearts can be a receptacle of love for all the children of their flesh? Or what human spirit has the ability to extend to all souls the love that this commandment, which constitutes the rule of love, has sown in it? “Love your neighbor as yourself” (Matthew 22:39). Our members are not sufficient to be vessels of the quick and generous will of the Divine, but only the fruit that is from God can satisfy His will. Angels came, acting in accordance with their nature, kings came, doing what was characteristic of them, prophets came, performing miracles, but people were not saved until He came down from heaven, who, as if with His hand, took us and raised us up. So, every disciple of Christ, through these two commandments, flies as if with two wings, namely: love for God and love for people. This wounded one (Luke 10:30–37) means the Jews, and in the person of the Samaritan (the Lord) reprimanded the priests and Levites, who did not show mercy to the children of their people. He said to him: “And you do the same” (Luke 10:37), that is, with the Jews, your fellow citizens. He didn’t say, “be a Samaritan.” Since he asked precisely: “Who is my neighbor?” (cf. Luke 10:37), - that is, who is the one whom I should love, then the Lord pointed him to the wounded Jew. Since the Samaritan was also an enemy of the pagans, why, instead of the wounded Jew (the Lord), did he not use a pagan as an example in this parable? Wouldn't He have also put the priests and Levites to shame, who showed no mercy to the children of their people? But if He had brought out any pagan in the parable, He would have said something completely inappropriate in this case, because the Jews had no concern for the pagans, and He (meanwhile) in conclusion said to him: “Do the same” (Luke 10:37). But now they will tell us: did the law command or not to show mercy to our wounded? If this is so, then the Lord may have come to protect the Samaritan from slander, especially when he told him: do not do as those who did not show mercy 243 did. And in order to show that the one who fell among the robbers was a Jew, he said: “from Jerusalem to Jericho” (Luke 10:30). And the Samaritans lived there, since the ancient kings took them into captivity and settled there. The meaning of this speech is clearly aimed at praising mercy. “Which of them, do you think, was close to the wounded man? He says to Him: He who showed... kindness and mercy” (cf. Luke 10:36–37). And behold, he was a Samaritan. So, it was clear that the Samaritan turned out to be a neighbor to the son of someone who was not his own people. Although, he says, the brothers of the same blood and the priests, who are obliged to take care of the unfortunate, despised and neglected the children of their people, however, if it happens that you were born from these enemies of the Samaritans, do not despise the unfortunate one, but consider him your neighbor and heal (him) with great care. “The Lord cried out and said: If anyone among you is thirsty, let him come to Me and drink” (cf. John 7:37). The prophet said the same thing in the following words: “Everyone who thirsts” (cf. Is. 55:1). The prophet sent to the source, and He who fulfills the prophets (Matt. 5:17) calls for drinking. Wisdom also said the same: “Eat bread... and drink wine, dissolved by me, and leave the foolishness of your foolishness, and you will live” (cf. Proverbs 9:5-6). Since they applauded themselves in self-exaltation and boasted in the name of Abraham, but did satanic deeds, he said to them: “Do not take for yourself the name of one and the deeds of another; either do the work of Him in whose name you boast, or take the name of Him whose works rule in you.” “If... you... are children of Abraham, then do the works of Abraham” (cf. John 8:39). In order to show that there is a great difference between the name of Abraham and the deeds that you do, he said: “You are the children of Satan, who from the beginning... was a murderer” (cf. John 8:44), and added: “Why are you seeking to kill Me?.. Abraham did not do this” (cf. John 8:40). He foretold this to them in order, firstly, to convince them not to kill Him; secondly, to take evidence from their own words: “Who wants to kill You,” so that when they kill Him, they will be condemned by these words. “Abraham did not do this” (John 8:40), but on the contrary, he pitied those who did evil, that is, the Sodomites. So, what do Abraham, who was merciful to sinners, have in common with those who sought to kill the Lord of the righteous? The Samaritan called the Lord (cf. John 8:48) because the Samaritans, contrary to the Jews, asserted about themselves: “We are the children of Abraham” (cf. John 8:39), - just as the Jews, in contrast to them, also asserted about themselves. When the Lord said to the Jews: “if... you... are children of Abraham, then do his works also” (cf. John 8:39), - it seemed to the Jews that these words of His meant the claims of the Samaritans, and therefore they said to Him: “You are a Samaritan” (John 8:48). “Abraham... was glad to see My day; and he saw and rejoiced” (John 8:56). What day? The one about whom it was said to him: “in your seed... all nations will be blessed” (Gen. 22:18). He saw and rejoiced, because he knew the mystery of the lamb, the salvation of all nations. “You are not... fifty years old,” and have you seen Abraham? He answered them: ... before Abraham existed, I already was” (cf. John 8:57-58). Since Christ was and, although hidden, was present when Isaac was preserved for life through the lamb, therefore he showed His sign on him. And his seed, saved through the lamb, after it went into Egypt and remained there for a long time, under the same image of the lamb was freed by the One who in previous centuries was prefigured in Isaac. From that time on, many lambs were slain until the true Lamb came. And when John approached Him, he exclaimed: “Behold the Lamb of God” (John 1:29). And since the true Lamb came, those lambs that served only as His images ceased. Since (the Jews) reviled Him for saying: “Before Abraham was, I am, and while Abraham was not yet, I was” (cf. John 8:57-58), then: “I met a man blind from his mother’s womb. And they asked... His... disciples: whose sin? And he answered them: neither him nor his father, but let the works of God be revealed in him. And I must do the works of My Father, who sent Me, while it is day” (cf. John 9:1-4), that is, while I am with you. Night will come, and the Son will ascend to the Father in heaven, and you, who are “the light of the world” (Matthew 5:14), will be given over to death, and signs will cease because of the unbelief of many. “And having said this, he spat on the ground and made clay out of his spit” (cf. John 9:6), and he made eyes in this clay, and light appeared in the earth, as he did at the beginning (of the world), when the shadow of heaven or darkness was scattered everywhere, and gave the command to the light, and it was born out of darkness. So this light, created from His spitting, replenished the deficiency of the original creation, so that it was clear that just as (this) deficiency of nature was replenished by Him, so the whole creation was originally completed and completed by Him. Since they did not want to believe that the Lord was before Abraham, this deed proved to them that He is the Son of Him who through Him created the first Adam from the earth, for through the earth He replenished and completed what this (blind) man lacked. Moreover, I did this to expose those who say that man consists of four elements. For from earth and spit he formed that which was lacking in the members (of the blind). He also did this for their benefit, since the signs encouraged them and taught them faith. “The Jews,” he says, “are looking for a sign” (cf. 1 Cor. 1:22). After all, it was not Siloam who opened the eyes of the blind, just as the waters of the Jordan did not heal Naaman, but the command of Christ did this. In exactly the same way, the water of our purification does not itself sanctify, but the names that are remembered over it, they purify us. So he anointed his eyes with clay, so that others might wash away the blindness of their hearts. And when the blind man, passing through a crowd of people, asked: “Where is Siloam?” (cf. John 9:7) - and they noticed the clay with which his eyes were anointed, then they themselves, questioning him and learning from him, said: “Let us also go with him,” and they left to see if his eyes would really be opened. Those who saw with external eyes guided the blind, who saw with internal eyes, and the blind man, being in darkness, guided those who saw, internally blinded. They washed the dirt from their eyes and saw themselves, they also washed their hearts from blindness and saw themselves. Thus, while the Lord openly opened the eyes of one blind man, He secretly opened the eyes of many blind men. The blind man who received his sight served as a rod for the Lord, with the help of which He gathered many blind people and healed them from the blindness of their hearts. Many treasures were hidden in the few words of the Lord, and in this act of healing it was mysteriously inscribed that He was the Son of the Creator. “Go,” he says, “wash... your face” (cf. John 9:7). So that anyone would not think that this healing is more like an art than a miracle, for this purpose he was sent to wash, in order to show that the blind man did not doubt that the Lord had healed him; and so that through questions and stories about what happened, the blind man would openly reveal his faith. So, the spitting of the Lord became, as it were, a key for imprisoned eyes, and He healed our eyes and apples by the waters and in the waters figuratively added His sanctification to our weakness. The Lord did this so that when they spat in His face, the eyes of the blind, opened by His spitting, would accuse them. But they did not understand their conviction, which the Lord, having opened the eyes of the blind, expressed in the following words: “those who see... will be blind” (John 9:39), which refers to the blind who (only) saw Him physically, and to those who see, to whom He was revealed spiritually. “They say that he made clay on this Sabbath” (cf. John 9:14, 16). They kept silent about the One who healed and began to blame what he did. How was it said to a man who had been ill for thirty-eight years: “Who commanded you to carry the bed?” (cf. John 5:10) - and not: “Who healed you?”; so even now they say: “I made clay on this Sabbath” (cf. John 9:14, 16). However, didn’t they, without hesitation, driven by hatred, reject Him when He healed a man with dropsy with one word (Luke 14:2–4). What did you do to this (sick) person when you healed him? With just one word he was cleansed and made whole. So, in their opinion, (even) he breaks the Sabbath who utters words. So, would you say? But if so, who violated the Sabbath more, our Savior by His healing, or they, who out of hatred spoke against their Benefactor? The words: “All who came before Me were thieves and robbers” (cf. John 10:8) - said about Theudas and Judas (Acts 5:36-37). Those. its owner did not fulfill the commandment to leave fruit for orphans and the poor. Not when the fruits are ripe. Literally: “to the fruit of those who repent” or “repentance.” Scripture does not say that the Lord commanded the demons to throw themselves into the sea; it tells only that the Lord allowed demons to enter the herd of pigs. In Scripture, instead of this word, the first word is written - Editorial “ABC of Faith” Here the holy author denounces those who assert about Gen. 6:1–2 that the angels were in marital cohabitation with the daughters of men. See the interpretation of St. Ephraim the Syrian on Gen. 6:1–2. The meaning of this passage, apparently, is this: if you help the wounded in accordance with the requirements of the law, then, by bringing out the merciful Samaritan in His parable, the Lord wanted to protect his people from the reproach of dislike for their neighbors, which the Jews made to the Samaritans. You might be interested in: