Беседа 26

John 3:6. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 1. Spiritual rebirth and its essence. – 2. A prototype of spiritual rebirth. – 3. The nature of Christian exhortation. – You need to act with meekness, without anger and shouting. – A person who brings insults to others commits a shameful deed; he who suffers insults is a true philosopher. – Slaves have the same nature as masters, and therefore the latter should not offend the former. What slaves do out of fear of their masters, the latter should do out of fear of God. 1. The Only Begotten Son of God vouchsafed great mysteries to us, great ones and those that we were not worthy of, but which He was pleased to tell us. If we talk about our dignity, then we were not only unworthy of this gift, but guilty of punishment and torment. But He, despite this, not only freed us from punishment, but also gave us a life that is much brighter than before; He brought into another world; created a new creature. “If anyone,” it is said, “is in Christ, he is a new creation” (2 Cor. 5:17). What new creature is this? Listen to what Christ himself says: “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). We were entrusted with heaven; but then, since we turned out to be unworthy to dwell in it, He raises us to heaven itself. We have not remained faithful to the original gifts; but He tells us even greater ones. We could not abstain from one tree - and He gives us food from above. We did not stand in paradise - He opens heaven to us. Paul rightly says: “Oh, the depth of the riches both of the wisdom and knowledge of God” (Rom. 11:33)! Neither a mother, nor the pangs of birth, nor sleep, nor cohabitation and carnal union are needed anymore; the structure of our nature is already completed from above - by the Holy Spirit and water. And water is used as the birthplace of the one being born. What the womb is to a baby, so is water to the faithful: he is conceived and formed in water. Previously it was said: “let the water bring forth living creatures” (Gen. 1:20). And from the time the Lord descended into the streams of the Jordan, the water no longer produces “reptiles, a living soul,” but rational and spirit-bearing souls. And what is said about the sun: “he comes out like a bridegroom from his bridal chamber” (Ps. 18:6), now it is more opportune to say about the faithful: they emit rays much more brilliant than the sun. But a baby conceived in the womb takes time; but in water it’s not like that: here everything happens in an instant. Where life is temporary and receives its beginning from bodily decay, there birth occurs slowly: such is the nature of bodies; they only gain perfection over time. But in spiritual matters it is not so. Why? Here, what is done is done perfectly from the very beginning. But just as Nicodemus, hearing this, was constantly confused, look how Christ reveals to him the incomprehensibility of this sacrament and makes what is unclear to him clear. Christ says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” He distracts Nicodemus from everything sensual and does not allow him to examine this sacrament with his bodily eyes. We are not talking about the flesh, Nicodemus, but about the spirit with these words, turning it to heavenly things. Don't look (here) for anything sensual. The spirit cannot be seen with these eyes. Also do not think that the Spirit gives birth to flesh. But how, perhaps someone will ask, was the flesh of the Lord born? She was born not only of the Spirit, but also of the flesh. That is why Paul, showing this, says: “born of a woman, made subject to the law” (Gal. 4:4). The Spirit formed her this way: not from nothing (why would a mother’s womb be needed in that case?), but from virgin flesh; and how - I cannot explain. This was so that no one would think that the Born was alien to our nature. If even after this there are people who do not believe in such a birth, then to what wickedness would they have fallen if Christ had not taken flesh from the Virgin? “That which is born of the Spirit is spirit.” Do you see the dignity of the Spirit? He does God's work. Above (the evangelist) said: “we were born of God” (John 1:13); and here it is said that the Spirit gives birth to them. “That which is born of the Spirit is spirit,” and that which is born of the Spirit is spiritual. Birth here is understood not according to essence, but according to dignity and grace. And if the Son was born in the same way, then what advantage will He have over people born in this way? How then is He the Only Begotten Son? I too was born of God, but not of His essence. If He is not born from a being, then how does He differ from us? In this case, He will be less than even the Spirit, because such birth occurs from the grace of the Spirit. Is it therefore possible that in order to be the Son, He needs the assistance of the Spirit? And how does such a thought differ from Jewish teachings? But, having said: “that which is born of the Spirit is spirit,” Christ again saw that Nicodemus was embarrassed, and therefore turned his speech to a sensual example. “Do not be surprised,” He says, “that I said to you: you must be born again. The Spirit breathes where it pleases” (John 3:7–8). In a word: “do not be surprised” reveals the confusion of his soul and then turns it to the subtlest of bodies. Having said: “that which is born of the Spirit is spirit,” Christ was already distracting Nicodemus from carnal ideas; but, since he still did not understand what His words meant: “what is born of the Spirit is spirit,” He transfers his thought to another image, not stopping him at gross bodies and not talking about completely incorporeal beings (since Nicodemus, even hearing about such objects, could not comprehend them), but finding something in between a corporeal and incorporeal being - the movement of the wind - and through this instructs him. It is about the wind that He says: “You hear its voice, but you do not know where it comes from or where it goes” (John 3:8). But if he says: “the spirit breathes where it wants” 23, then this does not express that the wind has any arbitrariness, but only indicates its natural movement, unhindered and strong movement. Scripture usually says the same about inanimate objects, for example: “the creation was not subjected to vanity voluntarily” (Rom. 8:20). So, the words: “breathes where it wants” mean that the wind cannot be stopped, that it spreads everywhere, that no one can prevent it from rushing here and there, but that it dissipates with great force, and no one can stop its desires. 2. “And you hear his voice,” that is, a hum, a noise, “but you do not know where it comes from and where it goes: this is what happens to everyone born of the Spirit.” This is what it's all about. If, he says, you cannot explain either the outcome or the direction of the wind, which you nevertheless feel with both hearing and touch, then why are you trying to understand the action of the Spirit of God - you who do not understand the action of the wind, although you hear its sounds? Thus, the words: “he breathes where he wants” are said to signify the power of the Comforter, and this is what they mean: if no one can restrain the wind, but it rushes wherever it wants, then all the more neither the laws of nature, nor the conditions of bodily birth, nor anything else like that can delay the actions of the Spirit. And that the words: “You hear his voice” are said specifically about the wind is clear from the fact that Christ, talking with an unbeliever and ignorant of the action of the Spirit, would not have said: “You hear his voice.” Therefore, just as we do not see the wind, although it makes noise, so spiritual birth is invisible to bodily eyes. But the wind is still a body, albeit a subtle one, because everything that is subject to feeling is a body. If you are not annoyed that you do not see this body, and therefore do not reject its existence, then why are you embarrassed when you hear about the Spirit, and at the same time demand such clarity, without doing the same in relation to the body? What about Nicodemus? Despite such a clear example presented to him, he still remains with Jewish weakness. And so, when he again asks in bewilderment: “how can this be?” , - Christ speaks to him even more amazing words: “You are the teacher of Israel, and do you not know this?” ( John 3:9–10 ). Note that he denounces this man not of malicious intent, but of short-sightedness and simplicity. But what, someone will say, does this birth have in common with the affairs of the Jews? What is not common, tell me? The origin of the first man, the creation of a woman from a rib, barrenness, miracles performed through the waters, namely: in the spring from which Elisha extracted iron, in the Red Sea, which the Jews crossed, in the font, which was disturbed by the angel, in the Jordan, in which Naaman the Syrian was purified - all this, as if in images, foreshadowed the birth and purification that was to take place. And the broadcasts of the prophets will mark this image of birth; so it is said: “[My] descendants will serve Him, and will be called the Lord’s forever: they will come and proclaim His righteousness to the people who are born, what the Lord has done” (Ps. 21:31-32); also: “your youth is renewed like an eagle” (Ps. 102:5); also: “Shine, [Jerusalem]” (Is. 60:1); “Behold your King is coming” (Zechariah 9:9); or: “Blessed is he whose iniquities are forgiven” (Ps. 31:1). But Isaac was also an image of this birth. In fact, tell me, Nicodemus, how was Isaac born? Is it according to the law of nature? No! But the image of his birth was intermediate between one and the other birth (carnal and spiritual): in him there was both a carnal birth, because he was born from cohabitation, and a spiritual birth, because he was not born from blood. I will prove that these images foreshadowed not only this birth, but also the birth from the Virgin. Since it would not be easy to believe that a Virgin was giving birth, barren women gave birth first, and not only barren ones, but also elderly wives. Of course, the birth of a wife from a rib is much more surprising than the birth from a barren one; but, since this was in the beginning, a long time ago, another, new and recent method of birth followed, namely from the barren, to pave the way for the belief in the Virgin birth. Recalling this to Nicodemus, Christ says: “You are the teacher of Israel, and do you not know this? Truly, truly, I say to you, we speak of what we know and testify of what we have seen, but you do not accept Our testimony” (John 3:10-11). He added the last words, again confirming, on the other hand, the truth of his words and at the same time condescending to the weakness of Nicodemus. 3. What does it mean: “we speak about what we know and testify about what we have seen”? And our vision is more reliable than other senses: therefore, when we want to assure someone, we say that we saw with our own eyes, and do not know by hearing. So Christ talks with Nicodemus in a human way, borrowing from here the confirmation of His words. And that this is exactly so, and that Christ does not want to show Nicodemus anything else and does not mean sensual vision here, this can be seen from the following. Having said: “that which is born of the flesh is flesh, and that which is born of the Spirit is spirit,” He adds: “we speak of what we know, and we testify of what we have seen.” But at that time this did not exist yet. How does He say: “What did you see”? Isn’t it clear that He is talking about the most accurate and infallible knowledge? “But you do not accept Our testimony.” So, the words: “what we know” He speaks either about Himself and together about the Father, or only about Himself. And the words: “but you do not accept” do not express indignation in the present case, but express what happened. He did not say: is it possible to be more insensitive than you, who do not accept what we proclaim with such accuracy? No, He did not say anything like that, showing perfect meekness in both words and deeds. He meekly and quietly foretells what is about to happen; Likewise, he encourages us to be meek, so that when we talk with someone and do not convince, we do not become annoyed or irritated. An irritated person not only cannot succeed in anything, but also makes others even more distrustful. Therefore, it is necessary to refrain from anger, and to convince others in your words not only not with anger, but also not with shouting, since shouting is the food of anger. Let us bridle this horse in order to overthrow the rider; let us trim the wings of anger and evil will not rise high. Anger is a cruel and dangerous disease because it can destroy our souls. Therefore, it is necessary to block his entrance from everywhere. It is incongruous if we can tame animals, but ignore our raging thoughts. Anger is a strong, all-consuming fire; it harms the body and corrupts the soul, and makes a person look unpleasant and shameful. If an angry person could see himself during his anger, then he would no longer need any other admonition - because there is nothing more unpleasant than the face of an irritated person. Anger is a kind of intoxication, or, better said, worse than intoxication and more miserable than a demon. But let’s just try not to shout, and we ourselves will find the best path of wisdom. Therefore, Paul instructs to suppress not only anger, but also shouting, saying: “Let all bitterness and wrath, and anger, and shouting... be put away from you” (Eph. 4:31). Let us obey this teacher of wisdom and, when we are angry with the servants, let us think about our own sins and be ashamed of their meekness. When you scold him, he endures the scolding in silence; Thus, you are outrageous, and he is wise. Accept this instead of any admonition. Although he is a servant, he is a man who has an immortal soul, and is adorned with the same gifts as we are from the common Lord. If he, being equal to us in the highest, spiritual advantages, with such meekness endures grief from us, only because we have some insignificant and unimportant advantage over him, then what kind of forgiveness or apology will we be worthy of, who cannot, or better yet, do not want to be wise for the fear of God, as he is wise out of fear towards us? So, imagining all this, thinking about our sins and the human nature common to all, let us always try to speak meekly, so that, having become humble in heart, we may find peace for our souls both in the present and in the future life, which may we all be able to achieve, by the grace and love of our Lord Jesus Christ, with whom be glory to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” One translation: “The wind blows wherever it wants.” – I.N. You might be interested in: