Беседа 10

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 5.12. For this reason, just as one man brought sin into the world, and death was brought into the world by sin, and so death entered into all mankind, in whom all sinned. Just as the best doctors always investigate the root of disease and go to the very source of evil, so does Blessed Paul. Having said that we are justified, and having proven this by the example of the patriarch, by the sending of the Spirit and by the death of Christ (since Christ would not have died if he had not wanted to justify us), he now considers what was previously proven from the other side and confirms his speech with opposing arguments, namely, he talks about death and sin and explores how, in what way and from where death came and how it prevailed. So, how did death arise and dominate the world? Through the sin of one. What does it mean: “all have sinned in him”? The fact that as soon as one fell, through him all became mortal, even those who had not tasted the forbidden fruit. Rom.5:13. Before the law, there was no sin in the world: sin, not imputed, does not exist in the law. Some think that the apostle used the word “before the law” to describe all the time that elapsed before the giving of the law, that is, when Abel, Noah, Abraham lived and further until the birth of Moses. What sin was it then? Others argue that the apostle is talking about sin in paradise, since this sin, they say, had not yet been forgiven and its fruit flourished: this sin brought about the common death that possessed and tormented everyone. But why does (the apostle) add: “Sin is not imputed to the law”? Those who hold the opinion we have stated argue that (the apostle) said this in response to the objection of the Jews: “If without the law there is no sin, then how did death destroy all who lived before the law?” And in my opinion, what I intend to say will be more consistent with reason and with the thought of the apostle. What exactly? When (the apostle) says that sin was in the world even before the law, then, it seems to me, he said that, after the giving of the law, the sin of transgression prevailed and then dominated throughout the entire time that the law existed, since sin could not be established, says (the apostle), while there was no law. So, if this particular sin, which came from breaking the law, gave birth to death, then how did everyone who lived before the law die? After all, if death had its root in sin, and sin was not imputed until there was a law, then how did death prevail? From here it is clear that not this sin, not the sin of breaking the law, but another, namely the sin of disobeying Adam, was the cause of the general damage. How is this proven? Because everyone who lived before the law died. Rom.5:14. Royal death, says (the apostle), from Adam even to Moses and over those who have not sinned. In the likeness of Adam’s crime, which is the image of the future. So, Adam is the image of Jesus Christ. In what respect, you ask? The fact is that just as Adam, for his descendants, although they did not taste the fruit of the tree, became the author of death, introduced into the world by Adam’s eating, so Christ, for those who believe in Him, although they did not commit righteous deeds, became the author of the righteousness that he gave to all of us through the cross. Therefore (the apostle), both above and below, expresses one thought and repeats it many times, saying: “as one man sins in the world below”, also: “by the sin of one, many have died”, or: “not as one has sinned without giving”, or: “sin... from one to condemnation”; also: “if the death of the kingdom is one by sin”; also: “in the same way, as by one sin”, and again: “as... by the disobedience of one man the sin was many” (Rom 5.12, 15-19). The Apostle does not deviate from the “one” in order to respond to the Jew’s objection: “How is the human race saved by the merits of Christ alone?” - You could also object to him: how is the entire human race condemned for the disobedience of Adam alone, especially since there is no comparison between sin and grace, between death and life, between the devil and God, but there is an infinite distance between them? Therefore, when the nature of the deed, and the power of the one who did it, and the very correspondence of the deed (after all, it is more natural for God to save than to punish) - everything shows that superiority and victory are on the side of Christ, then tell me, what reason do you have for unbelief? And that what happened was in accordance with reason, (the apostle) proved this with the following words: Rom.5:15. but just as it is a sin, it is also a gift. Even though many died through the sin of one, the grace of God and the gift of the grace of the one man Jesus Christ abounded in many. This means the following: if sin has received such great power and, moreover, the sin of one person, then how can grace not surpass it with much greater power - the grace of God, and not only God the Father, but also God the Son? This is more in accordance with reason than the first. For one to be punished for the fault of another does not seem entirely fair, but for one to be saved through the other is more decent and in accordance with reason. If the first happened, then all the more must the last happen. So, by this (the apostle) proved that (salvation through one) is both fair and in accordance with reason, and as soon as this is revealed, then the rest should be undoubted. In the following words (the apostle) proves that (salvation) was and is necessary. How does he reveal this? Rom.5:16. Not just as we are the only ones who have sinned, but a gift: sin comes from one into condemnation; but a gift from many sins into justification. What do these words mean? The fact that one sin had the power to bring death and condemnation, and grace blotted out not only this one sin, but also other sins that followed it. So that by using the words “as” and “so” you do not convey the idea that the same measure is taken for evil and good, and so that when you hear about Adam, you do not think that only the sin that Adam contributed has been blotted out, (the apostle) and says that the remission of many crimes has been accomplished. But how can this be seen? From the fact that after countless sins that followed the sin committed in paradise, everything ended in justification. But where there is justification, life and thousands of blessings necessarily and completely follow, just as where there is sin, there is death. Righteousness is higher than life because it is the root of life. And that more numerous blessings were given and not only original sin was destroyed, but also all other sins, this (the apostle) showed with the words: “the gift of many sins for justification.” Hence, it is also necessary to prove that death has been uprooted. And since (the apostle) said that the first was greater than the second (that is, more was given by grace than was damaged by sin), it was necessary to prove this again. Therefore, he first said that if the sin of one killed all, how much more can the grace of one save; after this, he revealed that by grace not only original sin was destroyed, but also all other sins, not only sins were destroyed, but righteousness was also granted, and Christ not only brought correction to what Adam had damaged, but also accomplished something much greater and higher. When (the apostle) explained this, then again there is a need for further proof. How does he reveal this? Rom.5:17. If through one sin we are united in the kingdom's death, and if the excess of grace and the gift of righteousness are accepted, we will reign in life as one, Jesus Christ. The meaning of these words is this. What weaponized death against the entire universe? That only one man ate of the tree. If death acquired such power through the crime of one, then how soon will there be some who have received grace and righteousness incomparably superior to that sin, then how can they remain guilty of death? Therefore (the apostle) did not say here: grace, but: “an abundance of grace,” because we received from grace not as much as we needed to be freed from sin, but much more. After all, we were freed from punishment, put off all evil, were reborn from above, resurrected after the burial of the old man, were redeemed, sanctified, brought into adoption, justified, became brothers of the Only Begotten, became His joint heirs and co-corporeal with Him, entered into the composition of His flesh and were united with Him as the body is with the head. Paul called all this an abundance of grace, showing that we received not only a cure corresponding to our ulcer, but also health, beauty, honor, glory and such virtues that are much higher than our nature. Each of these gifts could by itself destroy death. And when they all openly flock together, then death is destroyed by the roots and neither a trace nor a shadow can appear. This is the same as if someone, for ten ovols, threw some debtor into prison and not only himself, but, through his fault, his wife, children and servants, and another, coming, not only brought in those ten ovols, but also presented ten thousand talents of gold, brought the prisoner to the royal palace, placed him in the place of the highest power and made him a participant in the highest honor and other distinctions - then the one who gave the loan could not even remember ten ovols. The same thing happened to us. Christ paid far more than we owed, and as much more as the sea is infinite compared to a small drop. So, do not doubt, man, seeing such a wealth of blessings, do not ask how the spark of death and sin was extinguished, how quickly a whole sea of ​​grace-filled gifts was poured out on it. Paul hinted at this when he said that “an abundance of grace and the gift of righteousness will reign in life.” When (the apostle) clearly proved this, he again uses the previous conclusion and strengthens it by repetition, saying that if everyone was punished for the crime of Adam, then everyone can be justified by Christ. That's why he says: Rom.5:18. In the same way, just as one sin brought condemnation to all men, so also one justification brought justification of life to all men. Then, presenting the same argument, he says this: Rom.5:19. just as by the disobedience of one man there would be many sins, and by the obedience of one righteous there will be many. What was said (by the apostle) apparently leads to considerable bewilderment, which, however, with careful attention, is conveniently resolved. What kind of bewilderment is this? The point is that through the disobedience of one person many became sinners. Of course, there is nothing incomprehensible in the fact that all those who descended from him who sinned and became mortal also became mortal; but what consistency can there be in the fact that because of the disobedience of one, the other also became a sinner? Then it will turn out that the latter is not subject to punishment, since he did not become a sinner of his own accord. So, what does the word “sinners” mean here? It seems to me that it means people who are subject to punishment and condemned to death. That we all became sinners after the death of Adam, (the apostle) proved this clearly and with many arguments, but the question remains as to why this happened. But (the apostle) does not touch upon this, since it does not relate to the subject of his discussion. After all, he is having a dispute with a Jew, who denies and ridicules justification through one. Therefore, having proved that the punishment from one spread to all, he did not add a speech about why this happened, since (the apostle) does not say anything superfluous, but limits himself to only what is necessary. The rule of competition did not force either the Jew, much less him, to talk about this, which is why he leaves the question unresolved. And if any of you tried to find out about this, then I will say that not only did we not receive any harm from that death and condemnation (if we only become awake), but we even benefit from the fact that we became mortal. Our first benefit from this is that we do not sin in an immortal body, and the second is that it gives us thousands of incentives to be wise. Our upcoming and expected death disposes us to be moderate, chaste, abstinent and to abstain from all evil. And after that, or, better said, before that, she already brought us many other benefits. Hence the martyr's crowns, the apostolic awards; This is how Abel was justified; This is how Abraham was justified by bringing his son to the slaughter; This is how John, who was killed for Christ, was justified; This is how the three youths were justified; This is how Daniel was justified. If we wish, then not only death, but even the devil himself will not be able to harm us. In addition, it must be said that immortality awaits us, that after short-term admonitions we will safely enjoy future benefits, having been prepared in the present life, having been instructed, as if in some school, by illnesses, sorrows, temptations, poverty and other disasters that seem to us in order to become capable of accepting future benefits. Rom.5:20. The law has come, let sin increase. After (the apostle) had proved that the whole universe was condemned in Adam, but was saved and freed from condemnation in Christ, he opportunely again discusses the law, refuting the opinion regarding it. The law, he says, not only did not bring any benefit and not only did not provide any help, but with its advent the illness also increased. But the word “yes” (ἵνα) here indicates not the cause, but the effect. After all, the law was not given in order for sin to increase, but was given in such a way that it could reduce and eliminate crime; and if the opposite happened, it was not because of the nature of the law, but because of the negligence of those who accepted the law. Why did (the apostle) not say: the law was given, but says: “the law... has come”? To show that the need for it was temporary, and not the main and most important thing, which (the apostle) speaks of in the Epistle to the Galatians, although this thought is expressed differently, namely: “before... the coming of faith, under the law of strict laws, it was closed to the willful faith to be revealed” (Gal. 3.23). Consequently, the law protected the flock not for itself, but for another. Since some Jews were envious, licentious and careless of their own gifts, for this reason a law was given to them, which would more strongly expose them, clearly show what state they were in, and, increasing the accusation, would curb them more strongly. But do not be afraid: all this did not lead to greater punishment, but to the manifestation of greater grace. Therefore (the apostle) added: where... sin has multiplied, grace has abounded. He did not say: “abundant,” but: “abundant.” Grace not only freed from punishment, but also granted remission of sins, life and other benefits, which we have repeatedly mentioned; this is the same as if someone not only saved a feverish person from illness, but made him beautiful, strong and respected, or not only fed a hungry person, but also made him the master of many possessions and elevated him to the highest degree of power. And how did sin increase? you ask. The Law gave countless commandments, and since people transgressed them all, sin multiplied. Do you understand the difference between law and grace? The law served as a complement to condemnation, and grace as an increase in the gift. Having spoken about the ineffable generosity of God, (the apostle) again explores the beginning and root of both death and life. What is the root of death? Sin. That's why he said: Rom.5:21. that as sin reigns in death, so also grace reigns in righteousness in eternal life, Jesus Christ our Lord. In these words (the apostle) represents sin in the position of a king, and death in the position of a warrior who is under his authority and armed with it. So, if sin has armed death, then it is quite clear that the righteousness imparted by grace and destroying sin, not only disarms death, but destroys it and overthrows the whole kingdom of sin, since it is stronger than sin, did not come from man or the devil, but from God and grace, and leads our life to a more perfect and infinite good; this life will not even have an end, from which you can learn the benefits of grace. Sin deprived us of real life, but the grace that appeared gave us not only real, but also immortal and eternal life. The culprit of all this was Christ for us. Therefore, having righteousness, do not doubt about life: after all, righteousness is higher than life, since it is its mother. Rom.6.1. What the hell? ...shall we continue in sin, so that grace may abound? It won't happen. (The Apostle) again moves on to moralizing speech, but does not primarily stick to it, so as not to seem unpleasant and painful to many, but touches on it only in connection with the speech about dogmas. If, even with such skill in speech, he was afraid that some would be dissatisfied with his words, which is why he made the reservation: “Be more bold in writing to you in part” (Rom. 15.15), then all the more he would have seemed harsh to them if he had not done this. So, he proved that grace is quite sufficient for the healing of great sins. But still, for the foolish, these words could seem like an incentive to sin. If they could say, grace appeared in greater measure, when we have sinned a lot, then let us not stop sinning, so that grace may also appear in abundance. So that they do not say or think this, see how (the apostle) eliminates their objection - first with a prohibition, saying: “Let it not be,” as is usually expressed about something that is generally recognized as extremely absurd, and then gives irrefutable proof. Which one? Rom.6:2. If we die from sin, how much longer can we live in it? What does “die” mean? Either that we all fell under the same sentence that was pronounced against sin, or that we, having believed and been enlightened, became dead to sin. It is better to accept the latter, as can be seen from what follows. What does it mean to become dead to sin? Do not obey him in anything anymore. Although baptism accomplished this once, that is, it killed us for sin, then we ourselves must constantly and with all our diligence improve ourselves, so as not to obey sin, no matter what it commands us, and remain motionless, like a dead man. Although in other places (the apostle) says that sin itself died, but there he says this, wanting to show the ease of achieving virtue; here, in order to quickly arouse the listener, death himself is referred to. Then, since what was said was unclear, he again explains the same thing, using stronger expressions. Rom.6:3–4. Or don’t you understand, brothers, he says, as if we were baptized into Christ, we were baptized into His death? Let us therefore bury Him by baptism into death.” What does it mean: “we are baptized into His death?” That we too must die like Him, because baptism is a cross. What the cross and tomb were for Christ, so baptism became for us, although in another respect Christ died and was buried in the flesh, and sin died and was buried in us. Therefore (the apostle) did not say: “plants of death,” but: “in the likeness of death” (Rom. 6:5). Both are death, but not in relation to the same being: in Christ - in relation to the flesh, and in us - in relation to sin. As in Christ, so in us death is true. But although sin truly dies in us, assistance is still needed on our part. Therefore (the apostle) added: just as Christ has risen from the dead in the glory of the Father, so let us also begin to walk in newness of life. Here, along with concern for life, (the apostle) secretly speaks about the resurrection. How? Did you, asks (the apostle), believe that Christ died and rose again? Therefore, believe in your own resurrection, since in this too you become like Christ - and the cross and the tomb are laid before you. If you participated in death and burial, much more will you participate in resurrection and life; when you are freed from the greater, that is, from sin, you should not doubt the less, that is, the destruction of death. But (the apostle) for now leaves the listeners to discuss this according to their own understanding, and he himself, in anticipation of the future resurrection, demands from us a different resurrection, namely a new life, which consists in a change in the morals of our present life. When a fornicator becomes chaste, a covetous man becomes merciful, a cruel man becomes meek, then this is also the resurrection, which serves as the beginning of the future. In what sense is this resurrection? In such a way that sin was put to death, and righteousness was resurrected, the old life was abolished, and a new and gospel life began. And every time you hear about a new life, understand a great change and a great transformation. But I can only cry and sigh heavily when I imagine, on the one hand, what great wisdom Paul demands from us, and on the other, what carelessness we betrayed ourselves, returning after baptism to our former old age, turning again to Egypt and remembering after the manna about Egyptian garlic. Ten or twenty days after receiving baptism, we already change and again take up the same things. Paul demands from us good behavior not for a certain number of days, but for our whole life, but we return to our former vomit, even after youth received from grace, preparing for ourselves the same old age from sins. After all, the love of money, the service of vile passions, and any sin in general usually makes everyone who commits them old, and what is old and old is close to destruction. It is impossible, truly impossible, to see the body weaken over time in the same way that the soul deteriorates and weakens from many sins. She falls into extreme talkativeness, speaks indistinctly, like old people or madmen, suffers from dullness of external senses, damage to the members of the body, forgetfulness and suppuration from the eyes, becomes disgusting to people and quite suitable for the devil. Such are the souls of sinners. But the souls of the righteous are not like this, but young and vigorous, always in the full bloom of age, always ready for any struggle and warfare; the souls of sinners, when subjected to even a weak attack, usually immediately fall and perish. The prophet expressed this when he said that “like the dust that the wind sweeps away from the face of the earth” (Ps. 1.4), so those who live in sins are fickle and subject to any attack. They do not see well, do not hear correctly, speak indistinctly, constantly stutter, their mouth is always full of saliva, and it would be good if only saliva, it would not be so disgusting, but they emit speeches that are more stinking than any dirt, and the worst thing is that they are unable to spit out the saliva of such speeches, but with great shamelessness they pull it out with their hands and rub it again, since it has become thick and difficult to separate. You probably feel disgusted hearing my description, the more disgusting the object itself. If it is unpleasant to see it in the body, then it is much more unpleasant in the soul. Such was the young man who, having squandered all his property, reached the last depravity, becoming more relaxed than anyone sick and insane in mind. But as soon as he wished, he suddenly became young just from his disposition and change of thoughts. As soon as he said: “I will return to my father” (Luke 15.18), this one word, or more correctly, not only the word, but also the deed that followed the words, brought him all the benefits. He did not say: I will go and - I stayed, but he said: I will go and - he went and completed his whole journey. Let us do the same; if we are carried away to someone else’s side, we will return to our father’s house and will not be afraid of the length of the journey. If only we wish, our return will be convenient and very soon, let’s leave only the alien and non-native side to us, that is, sin, which takes us far from our parental home. So, let’s leave sin in order to quickly return to our father’s roof. The Father is loving and will love us who repent no less, but even more, than those who please Him, since the father then honored the prodigal son with great honor and, having found his son, he rejoiced to a greater extent. But how can I return? - you say. Just make the beginning of the matter, and everything is already done; stop in a vicious life and do not go further, and you have already received everything. Just as with the sick, even this already constitutes the beginning of improvement, if they do not become worse, the same thing happens in relation to evil: do not go further, and your vicious deeds will come to an end. If you do this for two days, then on the third it will be easier for you to abstain, and by three days you will then add ten, then twenty, then a hundred, then a whole life. The further you move forward, the easier your path will seem; Finally, you will reach the very top and then you will immediately enjoy many benefits. After all, even then, when the prodigal son returned, pipes, harps, choirs, feasts and celebrations appeared; the one who should have demanded from his son an account of his untimely extravagance and such a long flight, did nothing of the kind, but met him as one who deserved praise, did not say a single reproachful word to him, did not even show the appearance that he remembered his former life, but hugged him, kissed him, slaughtered the calf, clothed him with clothes and adorned him a lot. And we, having such examples, will become bold and will not despair. After all, God rejoices not so much when He is called Master, but when He is called Father, not so much when He acquires a slave, but when He acquires a son, and He is more pleased to have a son than a slave. Everything He did, He did precisely for this purpose, and did not spare His Only Begotten, so that we would receive adoption, so that we would love Him not only as a Master, but also as a Father. And if He achieves this from us, He is exalted, as is the one who glorifies Him; He announces this to everyone, although he has no need for anything of ours. He did this with Abraham, constantly repeating: I am the God of Abraham, Isaac and Jacob. Although the servants should boast about this, now the Master openly does it. That’s why Peter asks: “Do you love Me more than these” (John 21.15)? showing that before love it does not require anything from us. That’s why he ordered Abraham to sacrifice his son in order to show everyone how much the patriarch loved Him. And the desire to be deeply loved comes from strong love. That is why Christ said to the apostles: “Whoever loves father or mother more than Me is not worthy of Me” (Matthew 10.37). Therefore, although our soul is closest to us, God puts it in second place in relation to love for Himself, since He wants us to love Him above all measure. And we, when we are not strongly disposed towards someone, do not demand strong affection from him, even if he were great and famous; when we love someone ardently and sincerely, then, even if the loved one was simple and insignificant, we consider his mutual love to be the greatest honor for ourselves. So Christ counted it to Himself not only to be loved by us, but also to endure reproach for us. But that was glory because of His love alone, and what we endure for His sake can truly be called and truly is glory not only because of love alone, but also because of the greatness and dignity of the One we love. So, when we begin to strive for the greatest crowns, we will not consider danger for Him burdensome and unpleasant, nor poverty, nor illness, nor reproach, nor slander, nor death itself, every time we endure it for Him. If we stay awake, we will receive the greatest benefit from all this; and if we do not stay awake, we will not receive any benefit from the opposite actions. Look: is anyone harming you or being hostile? He teaches you to stay awake and gives you the opportunity to become like God. If you love someone who plots evil against you, you will become like Him who “His sun shines on evil and on good” (Matthew 5.45). Is someone else taking your property away from you? If you endure this generously, you will receive the same reward as those who gave everything to the poor: (the apostle) says: “And take joy in the plunder of your possessions, knowing... the best... to have for yourself possessions in heaven... and abiding” (Heb. 10.34). Has anyone spoken ill of you and reproached you? Whether this is true or false, you have woven yourself the greatest wreath if you have meekly endured reproach. The slanderer will also give us a great reward, since it is said: “rejoice and be glad... when... they say all kinds of evil things against you lying:... for your reward is great in heaven” (Matthew 5.11-12). And whoever speaks the truth about us again brings us the greatest benefit, if only we bear his words humbly. Thus, the Pharisee slandered the publican and, although he spoke the truth, he nevertheless made a righteous man out of the publican. And is it necessary to list all the individual cases when you can find out all this exactly by remembering the exploits of Job? That is why Paul said: “If God is for us, who can be against us” (Rom 8.31)? So, if we are caring, then we benefit from unpleasant things, but if we are careless, then we do not become better from useful things. Tell me: did Judas benefit from being with Christ? Was the law useful to the Jews? Adam - heaven? To the Jews in the desert - Moses? Therefore, having left everything, we should pay attention only to the only thing so that we can improve ourselves; if we do this, then the devil himself will never be able to overcome us, but will bring us even greater benefit by teaching us to stay awake. So Paul encouraged the Ephesians to be vigilant by depicting the cruelty of the devil. But we sleep and snore, moreover, when we have such a crafty enemy. And if we found out that a snake was lurking at our bedside, then, of course, we would make every effort to kill it, and when the devil hid in our souls, then we think that nothing bad is happening to us, but meanwhile we have already fallen. The reason for this is that we do not see the devil with our bodily eyes, although as a result we should be more vigilant and more careful. After all, we can easily protect ourselves from a visible enemy, but we cannot hastily escape from an invisible enemy unless we are always armed, especially since the devil does not know how to fight openly, so as not to immediately be captured, but often, under the guise of friendship, lets in his cruel poison. This is what he did with Job’s wife, inspiring her, under the guise of tender love, to offer his evil advice; So, when talking with Adam, he pretends to care and care about him, and says: “your eyes will be opened... in the same day you cut down the tree” (Gen. 3.5); So, under the guise of piety, Jephthah was inspired to kill his daughter and make a lawless sacrifice. Did you notice his intrigues? Did you notice his varied swearing? So, be careful, protect yourself from everywhere with spiritual weapons, try to know exactly his plans, so that you yourself do not become a prisoner, but are easily captured. So Paul, knowing exactly all the tricks of the devil, defeated him, as he himself says: “for we are not ignorant of his devices” (2 Cor 2.11). In the same way, we will try to recognize the wiles of the devil and avoid them, so that, having won victory over him, we will earn praise both in this life and in the next century and receive imperishable blessings through the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: