Беседа XXXV

“There came into the kingdom of Amarthal 291 the king of Shinarsk: Arioch the king of Ellasar 292, and Hodollogomor the king of Elamsk, and Fargal 293 the king of the heathen, made an army with... the king of Sodom 294” (Gen. 14:1-2). 1. It is a great blessing, beloved, to read the Divine Scriptures. It makes the soul wise, it transfers the mind to heaven, it disposes a person to gratitude (before God), it does not allow him to become addicted to anything real, it makes our mind constantly dwell in heaven, encourages us to do everything in the hope of the reward of the Lord and strive with the greatest zeal for deeds of virtue. Here (in Scripture) you can clearly learn how quick God’s providence is to help (us), (learn) the courage of the righteous, the goodness of the Lord and the abundance of rewards. They can stimulate themselves to compete and imitate the wisdom of valiant men and (not allow themselves to) weaken in the exploits of virtue, but firmly rely on the promises of God even before their fulfillment. Therefore, I ask, let us read the Divine Scripture with the greatest care. In this way we will acquire knowledge (of it) if we constantly turn to what is contained in it. It is, in fact, impossible for someone who studies the word of God with zeal and every effort to be ever neglected (by God); on the contrary, even if we do not have a human mentor, then the Lord himself, penetrating into our hearts, enlightens the mind, illuminates the meaning, reveals to us the hidden and thus becomes a mentor for us in subjects unknown to us, as long as we want to do what depends on us. “Do not call,” says Scripture, “teachers... upon the earth” (Matthew 23:8–9). So, when we take a spiritual book in our hands, then, concentrating our mind, collecting our thoughts and removing from ourselves every worldly thought, we will thus read with great reverence, with full attention, so that we are worthy to be guided by the Holy Spirit in understanding what is written and receive great benefit from it. So the eunuch of the Ethiopian queen 295, a foreigner, even at a time when he was rushing in a chariot with such splendor, not neglecting the reading (of the Scriptures), but holding the (book of) the prophet in his hands, diligently read it, although he did not understand what it contained. But since he used everything on his part - diligence, diligence, attention, he received a leader. Think, please, how much it meant that he did not neglect reading (the Scriptures) even while traveling and, moreover, while sitting on a chariot. Let those hear this who do not want to do this at home, but think that reading the Divine Scripture is unnecessary for them, and that it is not convenient for them to diligently engage in this reading because they lead a married life, and are obliged to perform military service, and they are responsible for caring for children, caring for servants and other things. Here is a eunuch, a man of a foreign tribe: both were enough to plunge (him) into complete carelessness; and to this (also added) great celebrity, enormous wealth and the fact that he was on the road and rushing in a chariot (after all, it is not entirely convenient, on the contrary, it is even very difficult to read while making a journey in this way); and yet, good disposition and great zeal overcame all these obstacles and he busied himself with reading (the Scriptures), and did not say what many now say: I do not understand what is contained there, I cannot comprehend the depth of what is “written,” why should I undertake the work of reading in vain and in vain, when I do not have (a person) who could guide me? This ignoramus did not think anything of the kind with his tongue, but wise in mind - no, thinking that he would not be despised (by God), but would soon receive help from above if he only did what depended on him and what he could (do), he diligently occupied himself with reading. Therefore, the philanthropic Lord, seeing his good disposition, did not despise him, did not ignore him, but immediately sent him a mentor. Pay attention also to the wisdom of God, how (God) first allowed him to do everything that depended on him, and then showed him His help. When the eunuch had done everything on his part, then the Angel of the Lord appeared and said to Philip: “Arise,... go to the road that descends from Jerusalem to Gaza, which is empty. And behold,” he continues, “the husband of Murin, the strong eunuch of Candace, the queen of Murin,... who came to worship in Jerusalem, and returned, sitting on his chariot and honoring the Prophet Isaiah” (Acts 8:26-28). Look how the writer of the book told us in detail: having said that he was an Ethiopian, so that we knew that he was a foreigner, he then says that he is a nobleman and was invested with an important rank and splendor: “He came,” he says, “to worship in Jerusalem.” Look at the purpose of his journey, which already sufficiently shows the God-loving disposition of his soul: this is the path he takes in order to worship the Lord! Back then they still thought that worship could be performed in only one place (Jerusalem); That’s why they offered their prayers there, making distant journeys for this purpose. That is why this man came to where the church was and where Jewish worship was performed in order to worship the Lord. And when he fulfilled his desire, “he,” says the Scripture, “returned and sat in his chariot, honoring.” 2. Then Philip, coming up to him, says: “Do you understand what you have read” (Acts 8:30). Do you see a caring soul who, even though she does not understand what is contained (in a book), is nevertheless engaged in reading and willingly wants to find a mentor who would enlighten her? The Apostle, with his question, immediately awakens this desire in him. And that he was worthy to receive guidance for understanding what was contained (in the book), this is clear from his very answer. When the apostle, approaching him in poor clothes, asked him: “Do you understand?” , - he was not upset by this, did not show indignation, did not think of being offended, which happens to many unreasonable people who are often ready to remain ignorant forever, ashamed to admit their ignorance and learn from those who can instruct them. But this (man) was not like that; no, he answers with complete meekness and respect, thereby revealing the state of his soul: “How can I,” he says, “except someone to instruct me” (Acts 8:31)? Not only did he answer with meekness; no, he did not go further, but, showing us even more clearly the kindness of his character, (this) nobleman, a foreigner, carried in a chariot, who said those words, invited a man who looked completely poor, in low clothes, to get into (the chariot) and sit with him. Do you see the zeal of his soul? Do you see his great reverence? Do you see the God-loving disposition of the foreigner, with which he actually fulfilled the word of a certain sage: “If you see a wise woman, pray to him, and let your foot rub the degrees of his doors” (Sir. 6:36)? Do you see how justly he was not despised (by God)? Do you see how worthily you received help from above? You see how he didn’t omit anything that he should have done himself. Therefore, having finally received a mentor, he learned exactly the meaning of the words (of the prophet) and enlightened his mind. Do you see what a benefit it is to read the Divine Scripture with attention and diligence? This is why I offered you a story about this foreigner, so that none of us would be ashamed to imitate the Ethiopian, the eunuch, who did not stop reading the Scriptures during his journey. This foreigner can be a teacher for all of us - both for those who lead private lives, and for those who are engaged in military service and invested with nobility, and in general for everyone, not only for men, but also for women, not only for those who live in families, but also for those who have chosen the monastic life; everyone can learn from here that no time can serve as an obstacle to reading the word of God; that not only at home, but also while walking around the marketplace, and traveling, or being in a crowded meeting and doing business, we can practice this reading, so that, having done our best, we will immediately receive a guide. Seeing our disposition towards spiritual (knowledge), our Master will not despise us, but will give insight from above and enlighten our mind. Let us not, I ask, neglect reading (the Scriptures), but whether we understand what is contained (in it) or not, (in any case) we will turn to it as often as possible. The constant exercise of reading imprints indelibly on the memory (what we read) and often, what we could not understand while reading today, we suddenly understand when we start reading again tomorrow, because the philanthropic God invisibly enlightens our mind. But we have now said this about constant reading of Divine Scripture. And so that you know that the Lord usually does the same in everything else, i.e. when we do what depends on us, then He generously gives us His help, and as He did in relation to the reading (of Scripture), sending with great speed a mentor to a foreigner, He does the same with those who want to succeed in virtue - listen to today's reading. But to make this word clearer for us, it would not be inappropriate to remind you what happened to the patriarch, and today to repeat what was said yesterday. From what has been said, you already know how Abraham, for the great humility that he showed in relation to Lot, giving him the best places, received a great reward from above, accepting a promise that many times exceeds his merit. Finally, from this reading, let us look again at the virtue of the righteous man, so that, moving forward in this way, we may recognize God’s ineffable care for him. (God) each time first allows the patriarch himself to discover the God-loving disposition of his soul, and then gives him a reward on his own behalf, wanting to instruct us all by the example of his wisdom, so that we, imitating the patriarch, would first try to make efforts ourselves towards deeds of virtue, and then expect rewards from God. 3. But it’s time to offer you the most current reading. It requires almost no explanation, but it is enough to just read (the words themselves) to show the height of the virtue of the righteous. “Now it came to pass,” says the Scripture, “into the kingdom of Amarthal, king of Shinarsk: Arioch king of Elasarsk, and Chodollogomor king of Elamsk, and Fargal king of the heathen, made an army with Balak 296 king of Sodom, and with Barshak 297 king of Gomor, and with Shinar king of Adama, and with Simobor, king of Zeboim and with the king of Balak: this is Zoar. All these took counsel together in the valley of the earth: this is the sea of ​​earth” (Gen. 14:1-3). Look at the accuracy with which Scripture mentioned the names of both kings and nations: it did this not without reason, but so that you would recognize their barbaric properties from the very names. They, says Scripture, “created an army” with the king of Sodom and with other (kings). Then he shows the very reason why the war was started. “For twelve years,” he says, “you worked for Khodollogomor, king of Elam; on the third ten years he retreated. And in the fourth year of ten, Hodollogomor and the kings like him came, and cut down the giants that were in Astoroth and in Carnaim, 298 and the strong tongues along with them, and the Hommeites 299 in the city of Savi, and the Horites who were in the mountains of Siir, even as far as Terebinth Paran, who are in the wilderness. And he returned to the fountain of judgment, which is Cadiz, and cut off all the princes of Amalek and the Amorites who dwelt in Asazontamar” 300 (Gen. 14:4-7). Let us not pass by, beloved, what was said without attention in the thought that this story is completely useless. The Divine Scripture told us in detail about everything with the very purpose that we would know the strength of these barbarians and what courage they showed, with what speed they rushed into battle, so that they even defeated the giants, i.e. people strong in body, and they conquered all the nations that lived there. Just as a strong stream carries away and destroys everything with its desire, so these barbarians, attacking all those nations, destroyed almost all of them and defeated the princes of the Amalekites and all the others. But perhaps someone will say: what good is it to me if I recognize the strength of the barbarians? It was not simply and not without purpose that Scripture introduced this circumstance into its narrative, not in vain, and we first invite you now to recognize their courage, but so that, with the continuation of the teaching, you would know the great power of God and the virtue of the patriarch. So against these people, who had such power and scattered so many peoples, “the king of Sodom and Gomorrah, and Adaman, and Zeboim, and Balaki, this is Zoar, came out: and he took up arms against them to fight in the vale of the valley against Hodollogomor and Fargal, and Amarfal, and Arioch: four kings against five: the vale is filthy... treasure troves of resin." (Gen.14:8-10). Then, so that we know how these kings, horrified by the courage and power of their opponents, fled. The Scripture says: “And the king of Sodom and Gomorrah fled, and fell where there were wells 302: but those who remained fled to the top.” Do you see the strength of these people, how with their mere appearance they terrified their enemies and put them to flight? Look how, after everyone had fled, they captured everything they had without any obstacles and returned home. “And she prevailed,” says the Scripture, “and the mountain took all the horsemen of Sodom and Gomorrah and all their carnage, and departed. And he took and..., the son of Abram’s brother and his property, and departed: for Sodomech was alive” (Gen. 14:10-12). This is what I spoke about yesterday, now it has come true in practice: Lot did not receive any benefit from choosing the best places, but by doing so he was taught not to look for the best places. Not only did this not benefit him at all, but he also became a captive and learned from experience that it would be much better for him to live with a righteous man than to experience so many disasters by separating from him and living in freedom. So he separated from the patriarch and thought to enjoy greater freedom, own the best places, live very richly - and suddenly he became a captive, homeless, deprived of his shelter, so that you know what an evil is discord and what a good is harmony, and that it is better not to pursue more, but to love humiliation. “Took,” says the Scripture, “Lot... and his possessions.” How many times better was it for him to live with the patriarch and endure everything, just so as not to dissolve mutual agreement, than, having separated from him and choosing the best places for himself, to immediately expose himself to such dangers and fall under the yoke of foreigners! “And he came,” says (Scripture), “one of the survivors, to tell Abram the stranger, who lived by the oak of Mamre, Omor, the brother of Ehol, and the brother of Abnan, who was Abram’s allies” (Gen. 14:13). Why did the patriarch (himself) not know about the outbreak of such a war? There was probably a long distance (between him and the battlefield), so he didn’t know. “He came alone... to tell Abram the stranger”; (Scripture says this) to remind us (that this message was communicated to Abraham), who migrated from Chaldea. Since he had a home on the other side 304 of the Euphrates, he was called a stranger 305. His parents gave him this name from the very beginning, thereby foreshadowing his resettlement from there (from Chaldea). Since he had to cross 306 the Euphrates and go to Palestine, he was called Abram. 4. Look how parents, even unfaithful ones, and without knowing it themselves, according to the guidance of the highest wisdom of God, gave the same name to their son as Lamech to Noah. It is a work of God’s love for mankind that He often foretells the future through the unbelievers for a long time. “He came alone,” it is said, “to tell Abram the stranger” about what had happened, about the captivity of his nephew, about the great power of the kings, about the destruction of Sodom and about the shameful flight (of the vanquished). He “lived by the oak of Mamre, Omar the brother of Eschol, and (brother) Abnan, who was Abram’s ally” (Gen. 14:13). Another, perhaps, would begin to inquire here why, of all the Sodomites who fled, only righteous Lot was taken into captivity? And this is not simple and not without reason, but so that Lot would actually recognize the virtue of the patriarch, and through him the others (the inhabitants of Sodom) would be saved, and so that (Lot) would learn not to look for better places, but to be content with less. Let us listen to what happened next, in order to know both the virtue of the righteous man and God’s unspeakable assistance to him. Just listen to what is said to you with attention and tense your mind. From here you can get a lot of benefit - and firstly, from what happened to Lot you can learn not to be embarrassed if sometimes the righteous fall into temptations, and the wicked and evil avoid them, in no case to seek primacy, and not to consider anything more precious than living with the righteous, on the contrary, even if it were necessary to live in slavery, if only together with virtuous men, to consider this life more useful than life in freedom. And then you can learn from here the extreme gentleness of the patriarch, his extraordinary love, great courage, contempt for wealth and the indescribable power of God's assistance. “And when Abram heard that Lot his brother had been taken captive, he numbered his household three hundred and ten, and pursued them after them even to Dan. And he and his fathers attacked her at night: and smote them 307..., even as far as Hobal, which is on the side of Damascus: and bring back all the horsemen of Sodom, and bring back Lot his brother, and all his goods, and the people, and the wives” (Gen. 14:14-16). Think here, beloved, about the valiant courage of the righteous man, how he, relying on the power of God, did not fear the power of his enemies when he learned about the defeat they had caused, as i.e. They first rebelled against all nations, defeated the Amalekites and all the others, then attacked the Sodomites, put them to flight and stole all their property. That is why the Divine Scripture told us all this in advance, how much, i.e. They managed to do this with the power of their courage, so that you would know that the patriarch struck them not with bodily strength, but with faith in God, protected by help from above, he did this not with weapons, spears, arrows and bows, but with his own household members only. But why, you say, did the Divine Scripture show the number of household members - three hundred and eighteen? So that you know that he did not take everyone who just happened to be, but the household members who were brought up with Lot, so that they would take revenge with great zeal, fighting as if for their master. See also the immeasurable power of God from how easily the victory is won. “Attack him,” it is said, “night himself and the youths, and strike them, and drive them away.” The Higher Right Hand helped him and overcame him. And therefore he did not need either weapons or military tricks, but as soon as he appeared with his servants, he defeated some (of the enemies), put others to flight, and did both with complete success: no one opposed him; He returned the cavalry of the king of Sodom, and his nephew Lot, and all his property, and his wives. Do you see why (the Lord) allowed one Lot to be in captivity, while others escaped? It was precisely so that the virtue of the patriarch would be revealed, and for the sake of Lot many others would receive salvation. And so Abraham returned with great and glorious trophies, leading behind him, along with Lot, the cavalry, and the wives, and other possessions, preaching loudly before everyone and louder than a trumpet, proclaiming that he attacked and won the victory not by human strength, not by bodily strength, but by the all-perfect right hand on high. You see how the righteous man constantly becomes more and more glorious, and each time he shows everyone God’s care for him. Finally, look how he becomes a teacher of piety for the Sodomites. “Then the king of Sodom 308 went out to meet him, and returned 309 to him from the slaughter of Hodologomor, and the kings who were with him” (Gen. 14:17). Look what it means to be virtuous and enjoy God's favor. The king comes out to meet the old wanderer and gives him all the honor he deserves. He learned that royal dignity is of no use to him when he does not have a high champion, and that no one can be more powerful than the one who is helped by the right hand of the Lord. “And Melchizedek king of Salem brought forth bread and wine, and he was priest of the highest God” (Gen. 14:18). 5. What does this remark mean - “king of Salem” and “priest of the highest God?” He was, it is said, “the king of Salem.” Blessed Paul also describes him to us in his letter to the believing Jews (Heb. 7:1-2), and, paying attention to his name and city, interprets the meaning of his name using word production, saying that Melchizedek means “king of righteousness,” since in Hebrew “Melchi” means “kingdom”, and “Zedek” means “truth.” Then, moving on to the name of the city, he calls Melchizedek “king of peace,” since “salim” means “peace.” He was probably a self-ordained priest (such were the priests then), or his neighbors granted him (this) honor due to his old age, or he himself took care of making sacrifices, like Noah, like Abel, like Abraham, who made sacrifices. On the other hand, he was destined to be the image of Christ, as Paul also portrays him, saying: “Without father, without mother, without priest, having no end by day or by life: being likened to the Son of God, he remains a priest forever” (Heb. 7:3). But how, you say, is it possible for a person to be without a father, without a mother, and have neither the beginning of days nor the end of life? You heard that he was an image; So, do not be amazed and do not look for everything in the image: it would not be an image if it had everything that is only characteristic of truth itself. What, however, does what is said about him mean? That just as he, because he did not remember his parents, is called having neither father nor mother, and because he had no pedigree, is called genealogical, so Christ, because he had neither a mother in heaven nor a father on earth, is called genealogical. See how, through the honor shown to the patriarch, a certain secret is instilled in us. “Bring out bread and wine” (Melchizedek). Seeing the image, think about the truth, and marvel at the power of Divine Scripture, how it revealed to us in advance and long ago what was to happen later. “And bless,” it is said, “Abram and said: Blessed is Abram by the most high God, who created heaven and earth, and blessed is the highest God, who delivered your enemies under your hands” (Gen. 14:19-20). He not only blessed him, but also glorified God; Having said: “Blessed is Abram by the Most High God, who created heaven and earth,” he revealed to us the power of God in creation, because if God is the one who created heaven and earth, then those whom people (pagans) worship are no longer gods: “the gods,” it is said, “who did not create heaven and earth, shall perish” (Jer. 10:11). “Blessed be God, Who hath delivered thy enemies under thy hands.” Notice how he not only praises the righteous, but also points to God’s assistance, because without heavenly help Abraham could not have overcome such powerful enemies. “Whom you betrayed,” it is said, “are your enemies”: He did everything, He made the strong weak, He brought down the armed through the unarmed, from Him came the help that gave them such glory. “Whoever your enemies have betrayed under your hands.” Do you see how the Scripture expresses Abraham's goodwill and love for Lot, how it shows that he (Lot's enemies) considered his enemies for what they did to his nephew? “And give,” it is said, “to him a tithe of everything.” Saint Paul says the same thing: “You see, this tree to which Abraham the patriarch gave tithes of the elect” (Heb. 7:4). That is, from the spoils that Abraham carried with him, he gave to Melchizedek, namely, he separated a tenth of everything that he carried, and through this he became a teacher for everyone in being grateful (to God) and bringing him as a gift the firstfruits of everything that He gives us. Then the king of Sodom, amazed by the generosity of the patriarch, says to him: “Give me men, but take the horses for yourself” (Gen. 14:21). The king’s gratitude is wonderful, but look at the wisdom of the righteous. “And Abraham said to the king of Sodom: I will lift up my hand to the Lord God on high, who created the heavens and the earth: if I take from all yours from a thread to a shoe’s thong, do not say that I have made Abram rich” (Gen. 14:22-23). The patriarch's contempt for wealth is great. Why does he refuse with an oath (from what was offered by the king), saying: “I will lift up my hand to the Lord God on high, who created heaven and earth”? 6. He wants to teach the king of Sodom two things - that he is above his gifts, which is why he showed great wisdom, and that he wants to be his mentor in the reverence of God, and, as it were, teaches him: I will not take anything from you, and I call you as a witness the One who created everything, so that you may know God who is above all and not consider as gods (things) created by human hands. He is the Creator of heaven and earth, He gave success to this battle and is the culprit of this victory. So, do not expect me to decide to take any of your gifts: I took revenge not because of the reward, but first of all out of love for my nephew, and then out of duty of justice (which obliges) to kidnap those unjustly taken captive from the hands of their enemies. “From a thread,” he says, “to a shoemaker’s belt, I will not take all that is yours,” i.e. nothing, not even the smallest, most insignificant, because the narrow upper part of the shoe, which is usually used by rude peoples, is usually called a belt. Then he presents the reason why he refuses (the gifts): “Do not say,” he says, “that I have made Abram rich.” I have a Giver of countless blessings; I use help from above and have no need for your wealth, I do not need human generosity, I am pleased with God’s favor towards me and I know His generosity in gifts. Having conceded small and insignificant things to Lot, I was rewarded with great and ineffable promises, and now, without accepting gifts from you, I hope to acquire both greater wealth and greater favor of God. For this reason, I think, he used an oath, saying: “I will lift up my hand to the Lord God on high,” so that he would not think that he was only pretending, as is usually the case, but so that you would know that he had decided not to take advantage of even a small part of what was offered by the king of Sodom. And he fulfilled the commandment given by Jesus Christ to the disciples: “Tune ye shall eat, ye shall give tuna” (Matthew 10:8). I, he says, in this battle did not use anything more on my part except readiness and zeal; and the victory, trophies and everything else was accomplished by (the Lord) by His power. Then, so that the king would not think that Abraham did not accept gifts from him out of pride and contempt, (the patriarch), showing in this case his meekness and spiritual wisdom, says: “Besides these, even the youths ate, and the parts of the men who walked with me, Eschol, Abnan, Mamre: let these take their parts” (Gen. 14:24). He says, “I’ll let them take some of it, because they presented evidence of great friendship on their part.” “These,” it is said, “were Abram’s allies,” i.e. They were connected with him by bonds of friendship, as can be seen from the fact that they decided to share dangers with him. Therefore, wanting to reward them, he allows them to take some part of the spoils and by this again fulfills the apostolic law, which says: “A worker is worthy of his wages” (Matthew 10:10). But he does not allow them to take more than they need: “Besides these,” he says, “even the youths ate, and the parts of the men who walked with me, Eschol, Abnan, Mamri: let these take their parts.” Do you see the perfection of the patriarch’s virtue, how he showed both wisdom and humility in rejecting wealth, and did everything so that they would not think that he rejected the gifts out of pride and contempt, arrogant about the victory he won? 7. Let us imitate him, I ask, and try to keep ourselves blameless, so that under the pretext of virtue we do not incur suspicions of pride, or under the pretext of humility we do not neglect virtue; Let us observe moderation in everything and place humility at the foundation of the deeds we perform, in order to safely build for us the building of virtue. That’s what virtue is when it is combined with humility. He who puts humility at the foundation of his virtue can safely erect a building to whatever height he pleases. It (humility) is the greatest fence, an indestructible wall, an insurmountable fortress; it supports the entire building, not allowing it to fall either from the gust of winds, or from the pressure of waves, or from the force of storms, but puts it above all attacks, makes it as if built from adamant and indestructible, and brings down generous gifts from a man-loving God to us. It was for them that the patriarch received such great promises from God. From the subsequent teachings, if God pleases, you will learn how even now, because he did not accept gifts from the king of Sodom, he was rewarded with great and unspeakable gifts from God. And not only he, but also all the other righteous people became glorified through humility. Each of you who loves to practice reading the Holy Scriptures can verify this. Our humane Lord, when he sees that we do not care about present blessings, gives them to us with generosity, and prepares for the enjoyment of future blessings. And this usually happens in relation to wealth, and in relation to the glory of this life, and in relation to all temporary blessings. So, let us despise real wealth in order to acquire true wealth; let us despise this vain glory in order to be worthy of that true and lasting glory; Let us laugh at real prosperity in order to receive those indescribable benefits; Let us regard the present as nothing, so that we may be inflamed with love for the future. It is impossible for someone who is attached to the present to harbor a love for those ineffable blessings: his addiction to the present darkens his mind, just as some kind of impurity blinds his bodily eyes and does not allow him to see what he needs. And conversely, it is impossible for someone who has a love for those lasting and unchangeable goods to have an addiction to temporary goods, which, before they appear, fly off and disappear. Imbued with love for God and harboring a strong desire for future blessings, he looks at real life with different eyes and knows that all real life is a deceptive ghost and is not at all different from dreams. Therefore, blessed Paul in one of his epistle said: “The form of this world passes away” (1 Cor. 7:31), showing that everything human is only a ghost and passes away like a shadow or a dream, because it has nothing true and solid in itself. Isn’t it natural for a child’s mind to chase a shadow, to be proud of a dream and to become attached to something that instantly disappears? “The image of this world is passing away,” he says. When you have heard that “passes away,” then why are you still seeking (the good of the world)? When you have heard that everything human is only a ghost that has no truth, then why do you voluntarily expose yourself to seduction? Why, thinking about the changeability and fragility (of local goods), do you not despise them and do not direct your desire to those goods that are constant, solid, durable and not subject to any change? 8. To comprehend for you the wisdom of the teacher of the universe, look at what expression he used in another place when he wanted to show that everything, even the most glorious in this life, is nothing. “Visible” - if you point to enormous wealth, glory, nobility, primacy, dominion, the kingdom itself, the one clothed with a diadem, and the high throne - all this visible, he says, is “temporary”, appears for a short time and gives us pleasure for a short time. So what do you want (to force) us to seek, if everything visible is temporary? Those, he says, are invisible goods, not these visible ones, but those that bodily eyes do not see. But who, tell me, will convince us to neglect the visible and seek the invisible? Let the very nature of things, he says, teach you that the blessings here, although visible, soon pass away, and the blessings there, although now invisible to us, are eternal, have an unceasing existence, know neither limit, nor end, nor any changes, are always strong and unshakable. Perhaps I already seem burdensome because I offer advice every day; but what should I do? The infection of sin is great, the power of covetousness is great, the poverty of virtue is noticeable. Therefore, I want, at least with constant exhortations, to overcome the illness and bring those who come here to perfect health. For this purpose, I try to explain the Scriptures, and present examples of the virtue of the righteous, and I do not cease to often repeat the same thing to you, in order to somehow incline you to imitate the righteous. Let us think, albeit late, about our salvation, let us take advantage of the time given to us in this present life as we should, and while there is time, let us hasten to repentance and correct our sins, let us use the excess of our acquisitions for the benefit of our souls, and what we do not need, we will give to those in need. Why, tell me, do you allow gold and silver to be consumed by rust, which should have been transferred into the hands of the poor, so that, by placing them in this safe depository, in due time, when you especially need their help, you can receive benefits from them? Fed by you here, on that day they will open the doors of boldness for you and receive you into their eternal shelters. We will also not allow our clothes to be eaten by moths or to smolder unused in storerooms, when so many are in need of clothing and walk almost naked. Let us prefer the naked Christ and clothe Him, who has no clothes, for our sake and our salvation, so that, having been worthy to clothe Him, we may hear on that day: “He was naked, and you clothed me” (Matthew 25:36). Are these commandments really burdensome and painful? These blessings, they say (commandments), perishing, rotting, spent in vain and needlessly, try to use them profitably, so that you do not suffer a loss from their loss, but, on the contrary, gain from them the greatest profit. It is extremely and even immensely inhumane - spending so much for your own pleasure, putting unnecessary things in chests and storerooms, not wanting to alleviate the needs of your half-bloods, it is better to give what you don’t need to be eaten by moths or worms, to be stolen by thieves, and be punished for this, than to dispose of it properly and receive a reward for it. Let us not, I beg you, extend our carelessness about the salvation of our souls to this point, but by devoting what is excessive to the poor, let us acquire great boldness for ourselves in advance, so that we may be worthy to enjoy those indescribable benefits, through the grace and love of our 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. Zlat.: ᾿Αμαρφὰθ according to sp. Dorothea and Oxford. (Holmes has 75); in Lucian. sp. ᾿Αμαρφαλ – “Amarfal”, which is closer to the reading of Hebrew. t.: "Amraphel". Zlat. ᾿Αλασὰρ according to the same title, Dorothea; in Lucian. sp. ᾿Ελασὰρ, in Heb. t. "Ellasar". Zlat. Θαρθὰκ according to the same clause; in Lucian. – Θαργὰλ – “Fargal”; in euros t. "Tideal". (μετὰ τοῦ βασιλέως τῶν Σοδόμων). Mentioned in the book of the Acts of the Apostles, ch. VIII. Zlat.: Βαλὰκ according to 106 and 135 sp. (from Holmes); in Lucian. Βαλλα ; in euros t. "Bera". Βαρσὰκ; in sp. Dorothea Βαρσὰχ, in Lucian. Βαρσὰ; in euros t. "Birsha". Zlat.: ἑν ᾿Αστορὼθ καὶ Καρναεὶμ ; in Lucian. sp. Ασταρὼθ Καρναὶν – Astarof – Karnain, according to Heb. t. ᾿Ομμαίους ἐν Σαυῇ τῇ πόλει; in Lucian. sp. ἐμμαίους ἐν Σαυῇ τῇ πόλει – “Emmeev in Savi’s city.” Ασασονθαμάρ; in Lucian. – Ασασανθαμάρ – “Asasanfamar.” Zlat.: Ἔλαβον δε καὶ τὴν ὀρεινὴν, according to sp. Koislian. (X in Holmes), - Dorothea, and some. others; in Lucian. sp., as in Hebrew. t., these words do not exist. Zlat.: ᾿Ομοροῦ according to sp. Dorothea and others etc.; in Lucian. – ὁ ᾿Αμωρ; in euros t. "Amory". In saying this, the saint obviously means Heb. Ch. “Avar” - “to cross” and the name “Avram” is similar to it, although the latter, according to the Hebrew script, begins with the letter aleph, and “avar” with ayin, as a result of which the name of Avram is usually derived at the present time from the Hebrew words: “av” - “father” and “ram” - “high”. Zlat.: ἐπάταξεν αὐτοὺς ἔως Χωβὰλ with the omission here of the words: και κατεδίωξεν αὐτοὺς - “and drive them out,” although the latter are read in Lucian. and other Greek sp., as well as in Hebrew. text. In Lucian. sp. added: “and the king of Gomorrah,” contrary to Heb. text. Zlat.: ἀναστρέψαι according to sp. Dorofey and others; in Lucian. ἐπιστρέψαι, although the meaning of both verbs is quite similar. You might be interested in: