Беседа XXXII

“And the Lord appeared to Abram, and said to him: To your seed will I give this land. And there he built 269 an altar to the Lord, who appeared to him” (Gen. 12:7). 1. There is a great and ineffable treasure, beloved, in this reading, and it requires an attentive mind, a sober and vigorous thought, so that nothing contained in these short words escapes you. For this reason, the humane God did not deign to make everything contained in Scripture suddenly and clearly understandable and clear to us, in order to awaken us from drowsiness, and so that we, showing great vigilance, would receive benefit from it (the Scripture). Usually, what is acquired with difficulty and research is embedded deeper in our mind, and what is easily found quickly flies out of our heart. Let us not, please, be careless, but, having aroused our thoughts, let us penetrate with all attentiveness into the very depths of Scripture in order to extract some benefit from it, and return home with it. The Church of God is a spiritual marketplace and at the same time a healer of souls: therefore, we must, like those who came to the marketplace, collect a lot of goods in it and return home with it; We must, like those entering a hospital, take here medicines suitable for our illnesses and leave here with them. We do not gather here every day just to see each other and then all go away, but so that each of us learns something useful here, receives a cure for the passion that outrages him, and then leaves here home. Wouldn’t it be extremely strange if, when we send our children to school, we demand from them every day some kind of success in learning and in no way allow them to go there in vain and in vain, when we see that they no longer acquire anything useful there; and we ourselves, having already reached full age, coming to this theological school, will not show equal zeal, and, moreover, in such a matter on which the salvation of the soul depends? So, let each of us, I ask, test himself every day, what benefit he will receive from today’s reading, and what from the next, so that it does not turn out that we are gathering here in vain and in vain. We, for our part, will not be at all guilty of this (because we do everything in our power and do not omit anything that we can do), but those who are indignant at us, do not listen diligently and do not want to take advantage of the instructions are subject to greater condemnation. Listen to what Christ says to the one who buried his talent: “You wicked servant,... it was fitting... for you to give my money as a trader, and when I came I took it with interest” (Matthew 25:26–27); and about the Jews: “If he had not come and spoken to them, they had no sin; now they have no excuse” (John 15:22). However, now we are not concerned about whether we ourselves are free from guilt, but we wish your success and think that, despite all our innocence, our joy will decrease if you do not show zeal corresponding to our labors. We rejoice precisely when we see your success in spiritual matters. True, I know that by the grace of God you, being filled with knowledge, can instruct others; however, like blessed Paul (Rom. 15:15), I, reminding you and arousing your zeal and zeal, constantly exhort you to this, so that you may become perfect in everything. Indeed, I consider the very fact that you come here every day with such zeal and show a tireless desire for spiritual instruction to be a considerable proof of your success in pleasing God. And just as the desire for bodily food is a sign of the best (physical) health, so the desire for spiritual guidance is the clearest evidence of mental health. That is why I, knowing your zeal, according to which, no matter how much I spread my teachings, I nevertheless cannot satisfy your desire and satiate you with this spiritual food, I will not stop offering you everything that is possible and that the grace of God gives you every day for your benefit and teaching our minds the teaching of the Divine Scripture. 2. So now, having prayed to the man-loving Lord that He would direct our tongue to find what we are looking for, we will offer you the usual teaching, and first we will explain the reading itself to your love. “And the Lord appeared,” it is said, “to Abram, and spoke to him” (Gen. 12:7). Wasn't it true when I said at the beginning that great treasure lies in these short words? Now the very beginning of these words (seems) strange and new: “And the Lord God appeared to Abram.” This is the first time we find Scripture using this word: "appeared." Divine Scripture did not use such an expression either in the history of Abel, Noah or anyone else. What does this word mean: “appear”? Doesn’t Scripture itself say in another place: “No one will see God and live” (Ex. 33:20)? What shall we say now, when it says that God has appeared? How did He appear to the righteous? Did he really see the very being of God? No, it won't! But what? God appeared as only He knows and as only one (the righteous) could see Him. Being well-inventive, wise and philanthropic and condescending to human nature, our Lord reveals Himself to those who are worthily prepared for this. And He shows this through the prophet, saying: “I multiplied visions, and in the hands of the prophets, I became like them” (Hos. 12:10). For example, Isaiah saw Him sitting, and such a position is indecent for God, because God does not sit; and how is this possible for a being who is incorporeal and not subject to fatigue? Again Daniel saw Him as “the Ancient of Days” (Dan. 7:22); Zechariah saw Him differently (Zechariah 1); Ezekiel again differently (Ezek.1; Ezek.2). That is why God said: “I will multiply the visions,” i.e. appeared one way or another, judging by the dignity of each. So now, the good Lord, since He Himself called the righteous man from his house and commanded him to go to a foreign land, and he, having arrived, walked there from place to place, like a wanderer and a wanderer (because the Canaanites still lived there), and looked for where he could settle, the good Lord, wanting to comfort him and strengthen his zeal, so that he would not become exhausted and doubt the promise given to him: “Go, and “I will make you into a great tongue” (after all, the righteous man saw that something contrary to the promise was happening to him, and he wandered around like some outcast and helpless poor man, not knowing where to find refuge for himself), - so, in order to encourage his soul, “the Lord appeared,” it is said, “to Abram, and said to him: to your seed will I give this land.” This promise is great, and corresponds to the promise with which (God) called him from his native land. Then he said: I will magnify “your name”; and now he says the same: “To your seed I will give this land.” Since, already in old age, the righteous man still remained childless due to Sarah’s barrenness, then (God) promises to give the land to the son who still had to be born from him. And look at God’s love for mankind, how He, pursuing the virtue of the righteous, wants to make him known and visible to everyone, like some hidden pearl. Having joined promises to promises, and, moreover, having given great promises, God nevertheless hesitates somewhat (in fulfilling them), so that through this the piety of the righteous man would be especially revealed, since this blessed one, although he had so far seen that the opposite of the promises was being fulfilled, was not worried or indignant, but remained unshakable in spirit, believing that what was once promised to him from God was firm and immutable. But let us consider everything separately, so that in this way we can recognize the gracious wisdom of the good God, and the care that He showed for the righteous, and the love of the patriarch for the Lord. “And the Lord God appeared,” it is said, “to Abram.” How did you appear? So, as God himself alone knows, and as he (the righteous) could see. I will not stop repeating this, although I do not know the image (appearance) itself, but only hear what the Scripture says: “The Lord God appeared to Abram, and said to him: to your seed will I give this land.” Firmly remember the promises made by God, so that when you see a righteous man falling into various misadventures, you can recognize his great wisdom, strong courage, firm and unshakable love for God, and from the fate of this righteous man you will learn to never consider it as abandonment of God if one of the virtuous falls into temptation or into any other everyday sorrows, but, imagining the variety of God’s orders, leave everything to Him incomprehensible providence. In fact, if He allowed this righteous man, so pious and who showed such obedience, to undergo those trials that you will soon learn about, if God allowed this, not because he was neglectful of his servant, but in order to reveal his virtue to everyone else (this is what He usually does with every righteous person, and those of you who love to read the Divine Scripture can, as soon as you begin this reading, now find out that He so arranges the life of His servants), then wouldn’t it be extremely unreasonable to consider such permission as abandonment, and not recognize it as the clearest evidence of God’s great care and ineffable love for mankind? So, God, revealing His extraordinary power, through this arranges two things: He reveals to everyone both the patience and courage of His servants, and the ingenuity of His providence, which, even in the midst of disasters and almost in a desperate state of affairs, directs it to where it pleases Him, without being at all hampered by the obstacles encountered. “And the Lord God appeared,” it is said, “to Abram, and said to him: To your seed will I give this land.” The promise is great and especially desirable for the righteous! You know how those who reach old age desire children, and especially those who have been childless all their lives. So the Lord, wanting to reward the righteous man for his obedience to Him, because when he heard: “Get out of your land,” he did not hesitate, did not put it off, but obeyed the command and fulfilled the commandment, says: “To your seed will I give this land.” 3. See how with this word (God) encouraged the soul of the righteous and gave him a sufficient reward for his deeds. Therefore, the righteous, in order to show his gratitude, immediately turns to thanksgiving. “And he created,” it is said, “there an altar to the Lord who appeared to him.” Here is the testimony of a God-loving soul! The very place where he was honored with a conversation with God, (the righteous man) dedicated (to God), and thereby showed, as much as he could, his gratitude. The expression “building an altar” means that he gave thanks (to God) for His promises. Just as people, moved by love, often build houses where they meet with their sincere friends, and many even erected cities and gave them names from meeting with friends, so this righteous man, where he was honored to see God, there created “an altar to the Lord who appeared to him. And retreat, it says, from there” (Gen. 12:7–8). What does it mean: and “step back from there”? This means that when the place was already sanctified and dedicated to God, (Abraham) left from there and moved to another place: “up the mountain,” it is said, “to the east of Bethel, set up your tent there,” i.e. Hastily arranged a home for himself. See how he was alien to everything unnecessary, how he was ready for everything he could, with his wife and slaves, to move so quickly! Let husbands listen to this, let wives listen too. Often, having the need to go to the village, we come up with a thousand orders, worry about many different things, so that, having collected a lot of not only unnecessary, but also superfluous and useless things that we have prepared for one shine, we carry and carry it all with us. But this righteous man is not like that, but what about? Having been granted a conversation with God, he consecrated the place, created an altar, and then moved with all speed to another place. “And there thou shalt pitched his tabernacle at Bethel by the sea, and Hagga towards the east: and there he built an altar to the Lord, and called in the name of the Lord” (Gen. 12:8). See how he shows his pious disposition in everything. There, for the sake of the promise given to him by God, he created an altar and, having sanctified the place, departed; and here, since he erected a tabernacle, it is said again, “I built an altar to the Lord and called in the name of the Lord.” Do you see the wise soul? Do you see how what (later) the wonderful teacher of the universe, Blessed Paul, wrote and exhorted, saying: “in every place, lifting up the holy hands” (1 Tim. 2:8), - how the patriarch already fulfilled this in advance by the very deed, “in every place” building an altar and offering thanksgiving to the Lord? He knew, he knew well, that God does not demand anything so much from a person for His countless and ineffable benefits as a soul that is grateful and grateful for the benefits received. But let’s also see how the righteous person migrates from here too. “And Abram rose up,” it is said, “and went and fought in the wilderness” (Gen. 12:9). Look again at his God-loving soul and his great wisdom. Again, it is said, he departed from here, and “encamped in the desert.” Why did he leave there? Perhaps, he saw that some of the residents were unhappy with his presence. Therefore, in order to show his extraordinary meekness and how dearly he values ​​tranquility, and has nothing in common with anyone, he retired into the desert: “and went,” it is said, “to take up arms in the desert.” A strange expression was used here by Divine Scripture. As they usually say about those who are at war, so now it said about the righteous that he “took up arms.” This is to show the righteous man’s readiness to do anything. Just as soldiers easily move their camp here today and there tomorrow, so this righteous man, although he brought with him his wife and nephew, and so many slaves, moved nevertheless very easily. Do you see how easily he changed his place and way of life in his old age, and having with him a wife and so many slaves? And I find the courage of his wife especially amazing. When I think about the weakness of the female sex and immediately think how easily (Sarah) moved with the righteous man and was neither burdened nor did she hinder the righteous man, then I am amazed and conclude that she, like the righteous man himself, had an exalted and courageous soul. We will learn this best when we consider the subsequent words of the current reading. Do you see how the righteous man, having heard the words: “To your seed will I give this land,” did not rest (in one place), but moved from here to there, and from there again to another place? But now, he is again driven out of the desert, not by people, but by extremes and hunger. “And there was a famine on the earth” (Gen. 12:10). Let those who thoughtlessly and imprudently say and explain that since such and such came, there was a famine, and as soon as such and such appeared, immediately this happened, hear this. Behold, in the presence of the righteous man there was a famine, and a great famine, but the righteous man is not embarrassed, does not succumb to human weakness, and does not attribute the famine to his presence. But when he saw that nature was exhausted 270 and the hunger intensified, then “coming down,” it is said, “Abram would move into Egypt there, as if he had overcome the famine in the land.” 4. See how the field of the righteous expanded. The Lord arranged it so that he would become a mentor not only for those living in Palestine, but also for the Egyptians, and so that he would show the light of his virtue to everyone. Like a certain luminary, hidden and hidden in the land of the Chaldeans, (God) raised it up from there in order to guide those sitting in the darkness of error to the path of truth. But perhaps someone will say: why (God) did not make the righteous a leader to piety for the inhabitants of the land of the Chaldeans? One might think that (God) showed His concern for their salvation through others: however, listen to what Christ says: “A prophet is dishonorable except in his own country” (Matthew 13:57). So, God, in order to fulfill His promise, which He gave to the righteous, saying: “And I will magnify your name,” allows the famine to happen and from this extreme to go to Egypt, so that the inhabitants there will know how great the virtue of this man is. Hunger, like some kind of executioner, bound him in chains and forcibly dragged him out of the desert into Egypt. But let us finally see what happened from here and into what misfortune the righteous man fell, so that you may know both his courage and the wisdom of his wife. When they had traveled a long way and were already close to Egypt, the righteous man felt timid and, fearing and trembling for his very life, so to speak, began to talk to his wife. “It came to pass,” it is said, “when Abraham drew near to enter Egypt, he said to Sarah 271 to his wife: I know that I am a good wife. It will happen, when the Egyptians see you, they will say that this is his wife 272: and they will kill me, and they will provide for you. Rtsy, because I am his sister, may it be good for me for your sake, and my soul may live for your sake” (Gen. 12:11-13). Do you see from these words how anxious and timid the righteous man became? And yet he did not lose heart, did not waver in his resolve, did not think to himself and did not say: what is this? Are we really abandoned? Are they really deceived? Has the Lord really left us without His care? He who said: “I will exalt you and give this land to your seed” really allows us to be exposed to extreme danger and fall into obvious trouble? The righteous man did not allow himself to think of anything like that, but now he cared only about one thing, how to invent a means of both salvation from hunger and escape from the hands of the Egyptians. “We know,” he says, “that you are a kind wife.” Look how beautiful his wife was; Having already reached old age and having lived for so many years, she was still blooming and retained the beauty of her face, despite the fact that she endured so much labor and suffering during her travels, moving from place to place, moving from Chaldea to Harran, from there to Canaan, then in Canaan from here to there and from there to here, and now also to Egypt. Which strong man would not be exhausted by such frequent marches? But this wonderful woman, even after so many disasters, still shines with the beauty of her face, and this inspires great and strong fear in the righteous man. That’s why he said: “I know that you are a kind wife. It will happen, when the Egyptians see you, they will say, “This is his wife: and they will kill me, and they will provide for you.” Look how he firmly relied on the character of his wife and was not afraid that she would be seduced by praise, but he also gives this advice: so that they do not kill me, but provide for you, “for I am his sister, may it be good for me... and my soul will live for your sake.” Since this demand of his was not unimportant, he wanted to use the following words to attract her (to his side) so as to incline her to regret and convince her to diligently assist in his enterprise. “It will happen,” he says, “when the Egyptians see you, they will say, like this is his wife: and they will kill me, and they will provide for you.” He didn’t say, “You will be dishonored”; he does not yet want to frighten her with such words, and besides, he is afraid for the promise of God. Therefore he says: “They will supply you; thank you, for I am his sister.” Think about what state the soul of the righteous man must have been in when he advised this to his wife? You know, of course, that for husbands there is nothing more difficult if the wife is subjected to even suspicion; and the righteous man, meanwhile, tries to do everything so that the fornication actually occurs. Behold, beloved, do not rashly judge a righteous man, and from this especially recognize his great prudence and courage. The courage is that he so valiantly tamed and overcame the agitation of thoughts that he could even offer such advice to his wife. There is nothing more difficult than such a state; Listen to what Solomon says about this: “For her husband’s wrath is filled with jealousy: he will not spare on the day of judgment, he will not change with many gifts of enmity” (Prov. 6:34-35); and again: “jealousy is as cruel as hell” (Song.8:6). 5. We see how many (in a similar situation) reached such a frenzy that they not only did not spare their wives, but often killed themselves, along with the seducer. Such is the fury of this passion, and such is the indomitable jealousy that it even leads one who has once been carried away by this passion to carelessness about his own life. So, from this you can learn the courage of the righteous; His great prudence is evident in the fact that, being in such a difficult situation and as if entangled in nets, he knew how to find a way, at least, to reduce the evil. In fact, if he had said that she was his wife, if, instead, he had not called her sister, then she would have been taken away from the righteous man because of her beauty, which would have captivated the intemperate Egyptians, and the righteous man would have been killed so that there would be no accuser of their iniquity. So, since it was to be expected that these two misfortunes would certainly happen - due to the intemperance of the Egyptians and the cruelty of their ruler, then, so that they could find at least a little relief in such a difficult situation, he says: “Rits, as I am his sister”: this, perhaps, will save me from danger. As for you, whether you call yourself sister or wife, there is no doubt that you will immediately be taken away from me because of your physical beauty; and as for me, it can be assumed that I will avoid danger if you call yourself my sister. Do you see the prudence of the righteous man, how, caught in danger, he managed to find a means by which he decided to defeat the treachery of the Egyptians? Again, judge here both the patience of the righteous man and the good behavior of his wife. About the patience of the righteous: he did not complain and did not say: “Why do I take her with me when she causes me so much trouble”? What good is it for me to live with her, when because of her I must be exposed to extreme danger? What kind of profit is it when it not only does not give me any consolation, but even causes death with its beauty? He neither said nor thought anything like that, but, rejecting any such thought and not at all doubting the promise of God, he cared only about one thing, how to avoid the threatening danger. Think here, beloved, about the inexpressible long-suffering of God, how He has not yet come to the aid of the righteous and does not console him, but waits until the disasters increase and multiply to the most extreme degree, and then He will show His care (for the righteous). “Rtsy,” he says, “for I am his sister, may it be good for me for your sake, and may my soul live for your sake.” The righteous man says this not because his soul could die: “Fear not,” it is said, “from those who kill the body, but are not able to kill the soul” (Matthew 10:28); no, he said this to his wife simply out of custom. “Yes,” he says, “it will be for my sake, and my soul will live for your sake,” as if he were speaking to her like this: tell her that I am his sister, so that I, having escaped from hunger in Canaan, will not die at the hands of the Egyptians. Be for me the culprit of salvation - “may it be good for me for your sake.” Pathetic words! He was in great fear both from the intemperance of the Egyptians and from the fact that the dominion of death had not yet been destroyed. That is why the righteous man agrees to his wife’s adultery and, as it were, helps the adulterer to dishonor in order to avoid death. Yes, the face of death was still terrible: the copper gates had not yet been crushed, its sting had not yet been dulled. Do you see the union of love between husband and wife? Do you see what the husband dared to offer his wife, and what advice does the wife accept? She does not contradict or complain, but does everything according to her husband’s thoughts. Let husbands and wives hear this, and let them imitate the like-mindedness, strong love and great piety of these spouses. Let us be jealous of the chastity of Sarah, who, even in her old age, blooming with such beauty, continued to compete in virtues with the righteous man, for which she was awarded such care of God and a heavenly reward. So, no one blames the beauty of a face and do not say these unfounded words: beauty ruined such and such, and for such and such beauty was the cause of death. It is not beauty that is to blame for this - no, because it is also the work of God - but a corrupted will: this is the cause of all evil! You see how this wonderful wife shone with both the beauty of her soul and the beauty of her face and yet followed in the footsteps of the righteous man. Let the wives imitate her. Here is the beauty of her face, and barrenness, and such years, and great wealth, and so many migrations and travels, and frequent and continuous temptations - however, nothing shook her heart, she remained invariably firm. Therefore, she received a worthy reward for her patience, and in extreme old age she gave birth (to a son) from a barren, dead womb. “Yes, good,” he says, “it will be for my sake, and my soul will live for your sake,” i.e. There is nothing else left for me to save, but for you to agree to say: “For I am his sister.” Maybe I will avoid the expected danger and for your sake I will remain alive, I will owe you the preservation of my life. These words were enough to attract and persuade his wife to compassion. 6. This is true marriage when (husband and wife) share with each other not only happiness, but also danger; this is a sign of sincere love, this is proof of the most faithful friendship. The diadem lying on his head does not glorify the king as much as this blessed (Sarah) was glorified and exalted by the obedience with which she accepted her husband’s advice. Who would not be amazed, reflecting on her such submission? Who is able to adequately praise her when she, being so chaste and at such an age, was ready on her part to allow adultery, to endure cohabitation with barbarians in order to save the righteous? But wait a little and you will see the wisdom of God's providence. He endured for so long in order to glorify the righteous man more, and to show not only the Egyptians, but also the inhabitants of Palestine, by the events that took place in Egypt, how favored the patriarch is with the Lord of all. “It came to pass,” it is said, “when Abram went into Egypt, and saw the Egyptians’ wife 274, that there was great good in her. And the princes of Pharaoh saw her and praised her before Pharaoh, and brought her into the house of Pharaoh. And Abram was kind to her for her sake: and he had sheep, and bulls, and donkeys, and male and female servants, and males, and camels” (Gen. 12:14-16). See how what the righteous man previously feared actually came true. As soon as he entered Egypt, “the Egyptians saw a woman who was so good, not just “good,” but extremely attractive to everyone who saw her, “the princes of Pharaoh saw her and praised her before Pharaoh.” Do not pass these words, beloved, without attention, but marvel at how the Egyptians did not attack the wife, like a stranger who came from a foreign land, did not act insultingly towards her husband, but went to the king and declared. This was so that the matter itself would become more famous and publicized everywhere, when God’s vengeance would be carried out not on a simple person, but on the king himself. “And I brought you to Pharaoh.” The righteous man was immediately separated from his wife, and she was brought before Pharaoh. Look how long-suffering God is - how He does not immediately, not at the very beginning, reveal His providence, but allows everything to happen and the wife to fall almost into the jaws of the beast, and then reveals His power to everyone. “And I brought you into the house of the Pharaohs.” What a state the wife’s soul was in at that time! How her mind was indignant! What waves there were! How she did not suffer a shipwreck, but remained motionless, like a certain rock, relying on help from above! But what am I saying about my wife? What was in the soul of the righteous man when his wife was taken to Pharaoh’s house! “And Abram bore goodness for her sake”, i.e., like a brother, “and he bore sheep and bulls and donkeys, and male and female servants, and oxen and cattle.” But these very things that were given to him for a comfortable and pleasant life kindled the flame in him! How did the thought of the reason for these gifts not scorch his soul and burn his mind? Do you see how misfortune has reached almost extremes? Do you see how, according to human calculations, there was no longer any hope for the best? Do you see how, according to human judgment, things were in a desperate situation? Do you see how the wife has fallen into the very jaws of the beast? Look now at the ineffable love of God and marvel at the immeasurable greatness of His power. “And the Lord,” it says, “tormented Pharaoh and his house Sarai with great cruel plagues for the sake of Abramli’s wife” (Gen. 12:17). What does "muchi" mean? This means he punished him for his insolence and evil attempt. "Great Executions"; not just “torture” the king, but “great executions.” Since the crime was not unimportant, on the contrary, even very great, the punishment is great. “And his house,” it is said; (punished) not only him, but also his house. Why, when one king sinned, did all his household share the punishment with him? This is not done without a purpose, but in order to hit the king more strongly: a very heavy blow was needed so that the one struck by it would leave lawlessness. But is it fair, you say, to punish those too for it? It was not for him alone that they suffered punishment, but, probably, because they themselves contributed and helped the criminal plan. You heard how the Scripture said above that “when the princes of the Pharaohs saw you, they praised you and brought you into the house of the Pharaohs.” Do you see what they did with the wife of the righteous man to please the king? Therefore, not only he (is punished), but all those close to him participate with him in the punishment, so that they know that they have offended not a simple wanderer, not an ordinary person, but a man beloved by God and enjoying such protection from Him. So this is why (God) struck the king’s soul with such a severe punishment, distracted him from the vile vice, restrained his unreasonable desire, stopped his incontinent will, bound his indomitable lust, curbed his frantic passion! 7. After this, look with what meekness the king speaks to the stranger, the ruler to that homeless stranger from whom he even dared to take away his wife. And it is well said that “the torment of Pharaoh and his house Sarai for the sake of Abramli’s wife.” The punishment convinces (Pharaoh) that this was the wife of a righteous man, and, indeed, although she was brought into the house of Pharaoh, she remained the wife of a righteous man. “And when Pharaoh called Abram,” it is said, “he said to him, ‘Why have you done this to me?’” (Gen. 12:18)? Look at the words the king says: “What have you done for me,” he says. I did this to you, I am a stranger, unknown to anyone, brought here by hunger, to you, the king, ruler, ruler of Egypt? What have I done to you? You took my wife from me, like from a stranger, you despised me, neglected me, reduced me to nothing; you completely surrendered to the pull of passion and wanted to fulfill your desire. What have I done to you? Great, says (the king), and terrible evil you have done to me. Look at the change: the king says to the common man: “What have you done to me?” You, he says, armed God against me, subjected me to His wrath, made me worthy of punishment, made me, with my whole house, suffer for the insult inflicted on you. “Why have you done this to me, since you did not tell me that you have a wife? Thou didst declare that I were sisters, and took her to be his wife” (Gen. 12:18–19)? I, he says, wanted to take her as your sister. But how did you know that she is the wife of a righteous man? The avenger of this iniquity, He announced this to me. “What hast thou done to me, and thou hast not told me that thy wife is, and thou hast taken her to be his wife,” preparing to commit a sin. Considering her to be your sister, I decided to do this. Look how the grave punishment shook his soul: he even apologizes to the righteous man and shows him all respect. Of course, if the power of God had not softened his soul and instilled fear in him, then it would have been expected that he would indulge in even stronger anger, punish the righteous man as a deceiver, cruelly take revenge on him for himself and subject him to extreme disasters. But he did nothing of the kind: the fear of punishment calmed his rage, and he tried only one thing, how to do what was pleasing to the righteous. He finally learned that it could not be that the one enjoying such heavenly favor was a simple person: “And now..., your wife is before you, sing 275, go away.” Now, he says, since I found out that she is not your sister, but your wife, then take her: I did not harm your marital honor at all and did not deprive you of your wife, but “behold, your wife is before you, eat, go away.” What mind will be able to adequately marvel at this event? Or what tongue can utter this miracle? A wife, shining with beauty, sacrificed to an Egyptian, a king, a ruler, a passionate and unbridled man, emerges untouchable and retains her purity. These are always, as I said before, God’s orders - they are wonderful and extraordinary! When people begin to despair in their affairs, then God reveals His power, irresistible in everything. Indeed, it was wonderful and extraordinary to see the “man of desires”, how he is surrounded by beasts and does not tolerate anything from them, but as if he were among the sheep, and comes out unharmed from the den (Dan. 10:11, 14:31–42); to see the three youths, how they walk in the oven, both in the meadow and in the garden, and do not suffer any harm from the fire, but come out of it safe and inviolable (ibid. Chapter 3). In the same way, the current event is worthy of surprise, i.e., that the wife of the righteous man did not suffer any dishonor and was saved from the Egyptian king, an unbridled ruler. All this was done by God, who opens the way even in impassable places, and in the midst of the most desperate situation can always give good hope. “And now, behold, your wife is before you..., go away.” That is, do not think that you are offended by us; Although we made this attempt out of ignorance, now we have learned what kind of protector you have; The wrath (of God) that befell us taught us how favored you are with the God of all: “We will eat your wife; go away.” Finally, the righteous man became fearful to them, which is why they try to see him off quickly with all the signs of respect, wanting to appease his Lord with their respect for the righteous man. 8. Do you see, beloved, what a blessing is patience? Remember here the words that the patriarch uttered as he approached Egypt: “We know that you are a good wife. It will be bad, when the Egyptians see you,... they will kill me, and they will supply you with food.” So, remembering these words, look at what is happening now, and marvel at the patience of the righteous man and the power of the man-loving God, with what glory He drives out (from Egypt) the righteous man who came there with such fear and dread. “And Pharaoh commanded Abram as a husband, and his wife, and all that was there, and Lot with him” (Gen. 12:20). The righteous man departs with all honor and with great wealth and, according to the events that happened to him, becomes a teacher not only for the Egyptians, but also for everyone living along the way and in Palestine. In fact, whoever saw how he, prompted by hunger, went to Egypt with fear and trembling; and now he was returning from there with such glory, abundance and wealth - from this he recognized the power of God's providence for him. Who saw when, who heard (anything like that)? He went (to Egypt) to get rid of hunger, and returns from there with wealth and unspeakable glory! Do not be surprised, beloved, and do not be amazed at this, but rather marvel, and be amazed, and glorify the power of the Lord common to us all. Look also how the descendants of this patriarch in the same way went down to Egypt, prompted by hunger, and returned from there, after long slavery and poverty, with great wealth. This is our Wise Lord: first He allowed disasters to increase to the extreme, then He disperses the storm, brings about silence and a great change in everything, wanting through this to show us the greatness of His power. “And Abraham went out from Egypt, he and his wife and all his fir, and Lot with him into the wilderness” (Gen. 13:1). By the way, it would be appropriate to apply to this righteous man the words that blessed David said about those who returned from Babylonian captivity: “Those who sow in tears will reap with joy. Those who walk walk and weep, throwing their seeds: those who are coming will come with joy, taking hold of their hands.” ( Ps. 126:5-6 ). Do you see how the entry of 276 was filled with anxiety and fear, and was even accompanied by the fear of death? See now how the return is filled with great honor and glory, how the righteous man has finally become respectable to everyone - both to the Egyptians and to the inhabitants of Palestine. And who would not honor a person who was so protected by God and enjoyed such His care? It was probably not hidden from anyone what happened to the king and his house. So, all this was allowed, and the temptations of the righteous man reached such a degree - so that his patience would be revealed more clearly, and his deeds would be spread throughout the entire universe, and no one would remain ignorant of the virtue of the righteous man. 9. See, beloved, how much benefit there is from temptation! See how great the reward for patience is! See the husband and wife, the old man and the old woman, what wisdom they showed, what courage, what affection for each other, what a union of love! We will all imitate them, and we will never grumble and think that God leaves us and neglects us when he sends temptations to us; on the contrary, we will consider this as the greatest sign of God’s care for us. Indeed, if we have a burden of sins, then by showing (during temptation) great patience and gratitude, we can make this burden light; and if our sins are not numerous, then even in this case, when we endure with thanksgiving, we will earn greater favor from above. Our Lord, generous and caring for our salvation, sending temptations, offers us in them, as it were, a kind of school and a field of struggle so that we too do everything we can, and for this we are worthy of His merciful providence. Knowing this, let us not weaken in temptations and grumble in sorrows; on the contrary, let us still rejoice, like blessed Paul, who says: “Now I rejoice in my sufferings” (Col. 1:24). Do you see a grateful soul? If he rejoiced in sorrow, then when could he be in sorrow? If what makes others sad gave rise to joy in him, then think, what was the state of his soul? And in order for you to be convinced that we cannot receive the benefits promised to us and become worthy of the Kingdom of Heaven if we do not go through real life through sorrows, listen to what the apostles say to those who have converted to the faith. “And having taught many,” it is said, “returned to Lystra and Iconium and Antioch: confirming the souls of the disciples, and beseeching them to continue in the faith, and as through many tribulations it is fitting for us to enter the Kingdom of God” (Acts 14:21-22). How can we excuse ourselves for not wanting to generously, courageously and gratefully endure all the disasters that befall us, when we know that it is impossible for us to receive salvation except by going this way? And what is strange and new in this, when all the righteous went through real life through sorrow? Listen to Christ, Who says: “In the world you will have sorrow, but take heart” (John 16:33). So that those who heard this would not lose heart, He immediately encouraged them and promised them his help: “But be of good cheer,” he says, “I have conquered the world.” There is, he says, you have someone who will ease your sorrow, who will not allow you to perish under the burden of temptation, who will give relief when tempted, and will not bring disasters beyond our strength (1 Cor. 10:13). Why are you sad? Why are you mourning? Why are you grumbling? Why are you faint-hearted? Will He really leave us if we do everything we can - if we show patience, firmness and gratitude? Are circumstances, even if they are in the most desperate situation, stronger than the wisdom of our Lord? Let us only do what we must; let us have sincere faith and hope in the wisdom of the Guardian of our souls. And He, who knows better than we what is good for us, will probably arrange everything in a way that is fitting for Him and useful for us, so that we may receive a reward for patience and be rewarded with His love for mankind, the grace and compassion of the Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. Name: “Abram” here at Zlata. not readable according to nek. Greek lists (Koislian. Minusculum in Holmes 15 cod., etc.), consistent with Hebrew. text; in Lucian. it is readable. those. does not produce normal fruits. Here at Zlat. The name "Abram" is not readable, according to few Greeks. sp., consistent with Hebrew. text; in Lucian. sp. it is located. ᾿Εστὶν – “is” in Zlat. omitted, in agreement with many Greek. sp. (Koislian. X in Holmes, Bodleian, etc.) and Heb. text; in Lucian. (except 82) it is readable. Zlat.: γυναῖκα with the omission of αὐτοῦ - “his”, according to Lucian. and other sp., as well as Heb. t. Zlat.: λαβὼν without αὐτὴν – “her”, according to the general reading of the translation. 70 and euro. t. You might be interested in: