Беседа 15

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 8.28. We know that everything will work for the good of those who love God. It seems to me that this entire passage is addressed by the apostle to those who are in danger; it would be better to say that not only this applies to them, but also what was said a little higher. Thus, the words: “the passion of this present time is unworthy of the glory that desires to be revealed in us” (Rom. 8:18), as well as the fact that “the whole creation... groans” (Rom. 8:22), as well as what was said above, that “through hope... we seek salvation... with patience we wait... for which we pray as we ought, we do not know” (Rom. 8:24-26), - all this applies to people in adversity. (The Apostle) teaches them to choose not what they themselves consider useful for themselves, but what the Spirit inspires. After all, many things seem useful to them, but in fact bring great harm. Thus, peace, freedom from danger and a serene life seem beneficial to them. And is it surprising that they think so, just as Blessed Paul himself soon imagined the same thing? But, however, he subsequently realized that what is useful is completely opposite to this and, having understood, he loved it. After he prayed to the Lord three times to free him from troubles and heard in response: “My grace is sufficient for you: for My power is made perfect in weakness” (2 Cor 12.9), he began to rejoice when he was persecuted, endured insults and unbearable suffering. “I am also pleased,” he says, “... in troubles, in troubles, in exile (2 Cor 12.10). That’s why he said: “Let’s pray for something, as it should be, we don’t know,” and he convinced everyone to leave it to the Spirit, because the Holy Spirit cares deeply about us, and this pleases God. So, having prepared them all with this, he adds what has now been said, using an argument sufficient to encourage them. “We know,” he says, “that all things will work for good for those who love God.” When he says “all,” he also means what seems regrettable to us. Although sorrow or poverty, bonds or hunger, death and other similar things befell you, God has the power to change all this into the opposite, since His ineffable power tends to make it easy for us and turn to our help what seems difficult. Therefore (the apostle) did not say that nothing unpleasant happens to those who love God, but says that all things work together for their good, that is, God uses even adversity to glorify those in need, and this is much more important than preventing the onset of misfortune or averting it when it has happened. This is what (God) did with the Babylonian cave: He did not prevent the holy youths from being thrown into the cave, and when they were cast in, He did not extinguish the flame, but, leaving it to burn, through this flame made the youths more worthy of wonder. And God showed various similar miracles on the apostles. If people who know how to be wise can make use of things contrary to their nature and, living in poverty, seem more sufficient than the rich and shine even in dishonor, then how much more will God show to those who love Him not only something similar, but also much more. You only need one thing - to love Him sincerely, and everything else will follow by itself. Just as for those who love God, what is apparently harmful is turned into benefit, so for those who do not love Him, even what is beneficial is harmful. Everything served to the detriment of the Jews - the manifestation of miracles, the correctness of dogmas, and the wisdom of teaching; for one thing they called Christ mad, for another, ungodly, and for miracles they attempted to kill Him. On the contrary, the thief who was crucified, nailed, reviled, enduring countless sufferings, not only did not suffer any harm, but also received the greatest benefit from it. Do you see how “all things work out for good to those who love God?” So, having spoken about this great good, which completely exceeds human nature, since it seemed incredible to many, (the apostle) certifies this, based on what happened, as follows: those who are called by foreknowledge. Note that this benefit begins from the time of calling. Why did not (Christ) call everyone first, and not call Paul himself along with the others, when such a delay seemed harmful? But, however, the deeds themselves showed that she was useful. Here (the apostle) speaks of foreknowledge in order not to attribute everything to the title, because in this case both pagans and Jews would begin to argue. After all, if one title was enough, then why weren’t everyone saved? That is why he says that the salvation of those who are called was accomplished not by calling alone, but also by foreknowledge, and the calling was not forced or forced. So everyone was called, but not everyone obeyed. Rom.8:29. For He foreknew them, and appointed them to be conformed to the image of His Son. Do you notice the height of honor? What the Only Begotten was by nature, so they became by grace. However, it was not enough for the apostle to say “according”, but he also added: as if He were the firstborn. And he didn’t stop there, but after these words he adds: - wanting to show obvious kinship in every way. However, all this must be understood regarding the incarnation (of the Son of God), because according to Divinity He is the Only Begotten. Do you see how many grace-filled gifts have been given to us? So, do not doubt about future gifts, especially since (the apostle) presents another proof of God’s love for mankind, saying that this was foreshadowed in this way from ancient times. People make conclusions about others based on their deeds, but God knows everything from the beginning and He has had favor with us since ancient times. That is why (the apostle) says: Rom.8:30. and theirs... call, these and justification. Justified by the bath of rebirth. And these are justified, and these also glorify. Glorified by grace, adoption. Rom.8:31. What are we saying to this guy? (The Apostle) seems to be saying this: do not mention to me any more about the dangers and malicious intent against you all. Even if some do not believe in the future, they cannot say anything against the benefits already given, for example, about God’s original love for you, justification, glory. (God) grants this to you through what seemed regrettable to you. You considered the cross, the beatings, the bonds shameful, and all this served to correct the entire universe. No matter how cruelly it seems to you that (Christ) suffered, He turned it into freedom and salvation of all nature; so what you endure, your suffering (God) usually turns into your glory and praise. If God is for us, who is for us? But who is not against us, you ask? The whole universe is against us, and tormentors, and peoples, and relatives, and citizens, but nevertheless all those who are against us are so far from the possibility of harming us that they involuntarily become for us the makers of crowns, the intercessors of countless blessings, since God's Wisdom turns all the machinations to our salvation and glory. You see how no one turns against us. And Job became famous because the devil armed himself against him. The devil raised up against him friends, wife, wounds, household and countless other tricks, but nothing was against him. And this was not yet great for Job, although in itself it was very great, and for him it was much more important that everything ended in his favor. Since God was for him, everything that apparently was against him turned out to be in his favor. The same thing happened with the apostles. Jews, pagans, false brethren, rulers, nations, famine, poverty and countless disasters rose up against them, but nothing was against them. All this made them especially famous, glorious and worthy of praise before God and before people. So, understand that the word that Paul spoke about the faithful and truly crucified, could not have been said about himself even if he was crowned with a diadem. Many foreigners arm themselves against the latter, enemies make attempts, bodyguards plot maliciously, many of his subjects often rebel, but neither man, nor demon, nor anything else can rebel against a believer who strictly fulfills the law of God. If you deprive him of his property, you will provide a reward; if you speak ill of him, then with your slander you will make him more brilliant before God; if you bring him to hunger, the greater the glory and the greater the reward for him; and if you put him to death, which is most terrible of all, you will weave him a martyr’s crown. What can compare with the life of a person against whom nothing can stand, to whom those who intend to do harm bring no less benefit than the benefactors themselves? Therefore (the apostle) says: “If God is for us, who can be against us?” Then, not content with these words, he also presents here that greatest sign of God’s love for us, to which he always turns - namely, the death of the Son. He not only, he says, justified and glorified and made you conform to that image, but also did not spare the Son for you, and therefore he added the words: Rom.8:32. who did not spare His Son, but gave Him up for us all, how then should He not also give us all things with Him? (The Apostle) speaks with expressiveness and great fervor to show the love of God. How can God leave us, for whose sake He did not spare His Son, but gave Him up for us all? Understand how great is the goodness - not to spare Your Son, but to betray, to betray for all the insignificant, ungrateful, enemies, blasphemers. “Why not, and with Him He gives us all things”? These words mean the following: if God gave us His Son and not only gave it, but gave it to the slaughter, then, having accepted the Master Himself as a gift, why do you still doubt everything else? Having the Lord, why are you perplexed about other gifts? He who has given his enemies something more important, does he really not give his friends something less important? Rom.8:33–34. Who will fall for God's chosen ones? . This is said against those who claim that faith is of no benefit, and against those who doubt the possibility of instant change. And look how quickly (the apostle) stopped their mouths, with the help of the dignity of the one who chose. And he did not say: who will accuse the servants of God, but: “God’s chosen ones,” because election is a sign of virtue. If someone who trains young horses recognizes them as capable of running, then no one can discredit him, and anyone who accuses him becomes ridiculous; all the more ridiculous are those who accuse when God Himself chooses souls. God justifies, who condemns? (The Apostle) did not say: God forgives sins, but, what is much more important: “God justifies.” If the verdict of a judge, and such a judge at that, declares someone right, then what does the accuser deserve? So, we should not be afraid of temptations, because God is for us, Who proved this by His deeds, nor of Jewish idle talk, because God both chose and justified us, and what is even more amazing, justified us by the death of the Son. Who will condemn us when God Himself crowns us, when Christ sacrifices himself for us and not only sacrifices himself, but also after that intercedes for us? Christ Jesus died, and even more so rose from the dead, who... is at the right hand of God, who also intercedes for us. Having appeared in His own dignity, He did not stop His providence for us, but intercedes for us and constantly preserves the same love for us. He did not limit himself to simply slaughter, but, which especially proves the greatest love, not only does everything that depended on Him, but also begs another to do it. This is one thing (the apostle) wanted to express in a word - “intercedes,” speaking humanely and condescendingly, in order to show love; in the same way, from the word “no mercy” (Rom. 8:32), if it is not taken in this sense, many incongruous things will follow. And so that you understand that this is precisely what (the apostle) wants to reveal, he, having first said that Christ “is at the right hand,” then added: “he intercedes for us,” which proved equality and equality, so that intercession must already be presented as a manifestation of no less dignity, but only love. When He Himself is life, the source of all good things, has equal power with the Father, raises the dead and gives life, and does everything else, then how can He need intercession to help us? Who freed those deprived of hope and the condemned from condemnation by his own power, made them righteous and sons, raised them to the highest degree of honor and accomplished in practice what was impossible to expect, He, after having accomplished all this and after elevating our nature to the royal throne, did he need to intercede for something that is easier? You see how everything serves as proof that the word “intercedes” (the apostle) was used only to express the ardor and power of His love for us, since the Father Himself appears to be pleading with people for reconciliation with Him: “We are ambassadors according to Christ, as I pray to God with us” (2 Cor 5.20). But, however, when God exhorts and when people are messengers to people in the name of Christ, then we do not imagine anything humiliating for such dignity, but from such expressions we conclude only about one thing, namely the power of love. Let's do the same here. Therefore, if the Spirit intercedes with groanings that cannot be uttered, if Christ died and intercedes for us, if the Father did not spare His Son for you, chose you and justified you, then why are you afraid, why do you tremble, taking advantage of such love and such care? And (the apostle), having shown the great providence for us from above, continues his speech with all freedom and does not say that you should love God just as much, but, as if delighted by this ineffable Providence, exclaims: Rom.8:35. who will separate us from the love of Christ? And he didn’t say God’s **: it makes no difference to him to call both Christ and God. Is it tribulation, or distress, or persecution, or famine, or nakedness, or trouble, or a sword? Pay attention to the wisdom of blessed Paul. He did not mention what daily captivates us - the love of money, the passion for fame, the power of anger, but he lists something that is much more painful than this and is capable of defeating nature itself, points out that often against our will the strength of the mind is shaken, he speaks specifically about sorrows and oppression. And although it is easy to list everything that was said, each word contains countless rows of temptations. When (the apostle) speaks of sorrow, he means prisons, and bonds, and denunciations, and exiles, and all other disasters - in one word he points to a boundless sea of ​​dangers and in one expression reveals to us all human misadventures. And despite this, he dares all these disasters. That is why (the apostle) uses an interrogative manner of speech, as if he had no doubt that someone who is so loved and is under such providence, nothing can separate him from love. Then, so that you do not think that these disasters are a sign of abandonment, (the apostle) quotes the words of the prophet, who foretold this for a long time and said: Rom.8:36. For for Your sake we are put to death all day long: I am counted as the sheep of the slaughter (Ps 43:23), that is, we are determined to endure evil from everyone. But with such numerous and great disasters, among these extraordinary misfortunes, the very reason for the exploits serves as a sufficient consolation for us, or more correctly, not only sufficient, but also much greater, since we endure this, says (the apostle), not for people and not for anything worldly, but for the King of all. And not with this alone, but with other many-varied and multi-colored crowns, he again adorned the ascetics. Since it is impossible for them, as people, to undergo death many times, then (the apostle) proves that this does not diminish the rewards at all. Although by nature man is given the lot to die only once, but if we want, God has given us the opportunity to undergo this daily, of our own free will. From here it is clear that we will move, having as many crowns as we live here for days, or even the number of crowns will be greater, because in one day you can die once, twice, and many times. He who is prepared for this always receives a perfect reward. The prophet also meant this when he said: “all day.” The apostle cited his words for greater encouragement to the listeners. If those who lived in the Old Testament, he says, who had the reward of their labors on the earth and what is destroyed along with real life, so despised real life, temptations and disasters, then what excuse can we have, who even after heaven, the kingdom of heaven and unspeakable blessings, remain in laziness and do not even achieve the measure that those in the Old Testament achieved? (The Apostle), however, did not say this, but, leaving this to the conscience of his listeners, is content with one testimony and proves that their bodies are a sacrifice and that they should not be afraid or embarrassed, because God Himself arranged it this way. (The Apostle) offers them another kind of admonition. To prevent anyone from saying that he was simply philosophizing contrary to actual experience, he added: “We are counted as... sheep of the slaughter,” meaning that the apostles were subjected to death every day. Do you notice courage and meekness? Just as sheep do not resist when they are slaughtered, so do we, says (Paul). But since the human mind, even after so many examples, through its weakness, feared many temptations, then see how (the apostle) again restores the listener, exalts him and exalts him, saying: Rom.8:37. but in all these we prevail for our beloved. What is surprising is that we not only win, but we overcome by the very thing through which they plot against us, and we not only win, but overcome, that is, with all ease, without labor and sweat. Everywhere we erect monuments to victories over enemies, not only when we actually suffer, but even when we are only preparing our souls for it. And very fair, because God will help us. So, believe that we, being subjected to beatings, overcome those who inflict them, being driven out, we defeat the persecutors and, when we die, we defeat the living. When you take into account God's power and love, you will see that there is no obstacle to the accomplishment of such wonderful and extraordinary actions and to the extraordinary shining of victory. The apostles not only won, but with many miracles, so that one could understand that they had a battle with those who were evil, not against people, but against that irresistible force. Look how the Jews, surrounding them, are perplexed and say: “What shall we do to this man” (Acts 4.16)? It is surprising that those who detain them and demand an account, tying them up, beating them, were perplexed and were in difficulty, being defeated by the one whom they hoped to defeat. Neither the tormentor, nor the executioners, nor the hordes of demons, nor the devil himself could defeat them, but, on the contrary, they are all completely defeated and see that everything that they plotted against them is turning in their favor. That is why (Paul) said: “We overcome.” This was a new way of victory - to overcome through the opposite, to never be defeated and to enter the competition as if having the end of the battle in one's will. Rom.8:38–39. We know that neither death, nor life, nor angels, nor beginnings, nor... powers, nor present, nor future, nor height, nor depth, nor any other... creature can separate us from the love of God, which is Christ Jesus our Lord. This is a great thing to say, but we do not understand it because we do not have such great love. But although what was said is great, the apostle, wanting to show that it is nothing in comparison with the love that God loved, speaks about his love after God’s love, so that no one would think that he exalts himself. And this is the meaning of his words. Why talk about the present and the disasters inseparable from this life? At least someone showed me future states and powers, what life and death are, angels, archangels and all heavenly creatures - and this is not enough for me in comparison with Christ’s love. If someone threatened me with future endless death in order to separate me from Christ, or promised me endless life, I would not agree. Why is it necessary to talk about earthly kings and people’s rulers, and specifically about one or the other of them? And if you point out to me the angels, all the powers above, all that exists and all the future, then, in comparison with the love of Christ, everything is small for me - everything that is on earth, that is in heaven, that is under the earth, that is above the heavens. Then, since this was not enough to depict the strong love that (the apostle) had, he presented something else, how great it was, and said: “no other... creature.” This means the following: if there were another similar creature, both visible and comprehended by the mind, then nothing would distract from that love. The apostle expressed himself this way not because angels or other heavenly powers really distracted him from Christ - no - but wanting to present to the highest degree the love that he had for Christ. He loved Christ not for the sake of what belonged to Christ, but for the sake of Christ Himself, he fixed his gaze on Him and was afraid of one thing - to fall away from this love. For him, to fall away from the love of Christ was more terrible than Gehenna itself, just as to remain in love was more desirable than the kingdom. So, what can we be worthy of, how quickly (the apostle) in comparison with Christ’s love was not surprised that what is in heaven, and we prefer to Christ what lies in dirt and dust? Out of love for Christ, he was ready to undergo Gehenna and lose the kingdom if he had to do both, but we cannot neglect real life. Are we really worthy even of the shoes of an apostle, being so far from the greatness of his spirit? He considered the kingdom itself to be nothing for Christ’s sake, but we despise Christ and attach great importance to what belongs to Christ. And it would be good if we highly valued at least what belongs to Christ, but now, having abandoned this, as well as the kingdom that was offered to us, we are chasing shadows and ghosts every day, although God, in His love for mankind and greatest meekness, did the same thing as a child-loving father who, seeing that his frequent instructions do not please his son, prudently offers them in a different way. Since we do not have proper love for God, He offers us many other things to keep us with Him; despite all this, we do not stay with Him, but run from Him to children's games. Paul was not like that, but as a noble, free and father-loving son, he seeks only one thing - to be together with the Father, but does not attach much importance to the rest, or better yet, he is in many ways superior to such a son. He does not equally value his father and what belongs to his father, but when he turns his eyes to his father, he considers what belongs to him to be nothing and would prefer to endure punishments and beatings with him than to have fun away from him. So, we will be horrified that we cannot despise money for God, or, better said, we cannot despise money for ourselves. Only Paul endured everything truly for Christ - not for the kingdom, not for honor, but out of love for Christ. But neither Christ nor everything that is Christ distracts us from everyday activities, but like snakes, like vipers or pigs, or like all of this together, we grovel in the mud. How are we better than these animals, when, having so many great examples, we still look down and cannot even look a little at the sky? God gave up His Son for you, but you do not give even bread to Him, betrayed for you, killed for you. The Father did not spare Him for you, nor did He spare His true Son, and you do not even pay attention to Him when He is languishing with hunger, and, moreover, preparing to squander His property and squander it for yourself. What could be worse than such lawlessness? For your sake he was betrayed, for your sake he was killed, for your sake he wanders, suffering thirst, you give from His own property in order to benefit from it, but despite this, you give nothing. Are they not more insensitive than any stone who, under so many motivating circumstances, remain in such diabolical cruelty? Christ did not limit himself only to death and the cross, but deigned to become a beggar, a wanderer, homeless, naked, to be imprisoned, to endure illness, in order to at least thereby attract you to Himself. If you do not repay Me for the fact that I suffered for you, He says, then have mercy on Me for the sake of poverty. If you do not want to take pity on poverty, be touched by My illness, have mercy for the sake of the bonds, but if this does not incline you to love of mankind, pay attention to the ease of the request. I do not ask for anything expensive, but bread, shelter and a word of comfort. And if after this you remain cruel, then become kinder, at least for the sake of the kingdom, for the sake of the rewards that I promised you. But they don’t matter to you either? So bow down with pity at least to nature itself, seeing Me naked, and remember the nakedness that I suffered for you on the cross. And if you don’t want to remember her, imagine the nakedness that I endure in the face of the beggars. And then I needed it for you, and now I need it for you, so that you, moved by one thing or another, would want to show some kind of mercy; for you I fasted and again for you I endure hunger, I thirsted while hanging on the cross, I thirst in the face of the beggars, if only by one way or another to attract you to Me and for your own salvation to make you philanthropic. Therefore, although you owe Me recompense for countless blessings, I do not ask you as a debtor, but crown you as a gift, and for this small gift I give you a kingdom. I do not say: deliver Me from poverty or give Me wealth, although it was for you that I became poor; but I ask only for bread, clothing, a little consolation in hunger. When I am in prison, I do not force you to remove the bonds from Me and take me out of prison, but I am looking for only one thing, for you to visit the one who is bound for you, and I accept this as a great mercy, and for this alone I give you heaven. Although I have delivered you from the most difficult bonds, it is enough for Me if you want to see Me bound. Of course, I can crown you without this, but I want to be your debtor, so that the crown will bring you some boldness. And therefore, having the opportunity to saturate Myself, I walk and ask, I stand at your door and stretch out my hand. I want to receive food from you, because I love you very much, I strive for your meal, as it happens with friends, and I boast about this in front of the whole universe, I constantly proclaim about you in the hearing of everyone and show everyone My breadwinner. When we eat from someone, we are ashamed of it and usually hide it, but Christ, who loves us greatly, even if we were silent, tells everyone about what happened with many praises and is not ashamed to say that we clothed Him when He was naked, fed Him when He was hungry. Having thought about all this, let us not stop at mere praise, but let us put our words into action. What is the use of this applause and this noise? I demand only one thing from you - proof in practice, obedience in reality: this is my praise, this is your acquisition, this is a more brilliant diadem for me. So, having left here, prepare for yourself and for me a crown with the hands of the poor, so that in this present life we ​​may be nourished by good hope and, having moved into the future life, achieve countless blessings, which may be given to all of us to receive by 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. In our texts of Scripture it is translated “God’s”, but in the Greek original we are talking specifically about Christ’s love - ἀγάπηc τοῦ Χριστοῦ. – Editorial staff of “ABC of Faith” You might be interested in: