Беседа 31

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 Rome 16:5. Greet my beloved Epenetus, who is the firstfruits of Achaia for Christ. 1. I think that many, even those who consider themselves very zealous, ignore this part of the message, as useless and not containing anything important; I believe that they reason in a similar way about the genealogy placed in the Gospel: since it represents a list of names, they conclude that much benefit cannot be derived from this. But goldsmiths also collect small sawdust, and these people also pass by large ingots of gold. So that they should not be subjected to this, and what has been said before is enough to keep them from such carelessness. And that there can be considerable benefit from this, we have already proven in the previous conversation, when we aroused your attention with such greetings. Let us now also try to extract the noble metal from this place, because even in bare names a great treasure can be discovered. If you understand why Abraham is called by this name, why Sarah, Israel and Samuel are (named), then from this you will extract information about many things. You can learn the same thing from the names of times and places. An attentive person enriches himself from this, but a careless person does not benefit from the most obvious. The names of Adam, his son, his wife and many others teach us a lot of wisdom, because names are monuments of many events: they express God’s good deed and the gratitude of mothers, since mothers who conceived in the womb, according to God’s promise, in remembrance of such good deeds of God, gave their children names. But why should we now be curious about names, when they do not care about many sayings of Scripture, when the very names of many books are unknown? However, even in this case one should not neglect knowledge regarding this. “Therefore it was necessary,” as it is said, “to give my silver to the merchants” (Matthew 25:27). So, even if no one wants to take advantage of this, we will do our job and prove that there is nothing superfluous in Scripture and nothing said without purpose. If there had been nothing useful in this passage, it would not have been added to the epistle and Paul would not have written what he wrote. But there are people so careless, frivolous and unworthy of heaven that they consider unnecessary not only names, but also entire books, such as the book of Leviticus, Joshua and many others. Many of these madmen rejected the entire Old Testament and, giving free rein to this evil habit, removed much from the New Testament. However, we now care little about such people who are drunk in mind and living according to the flesh, and let the zealot of wisdom and lover of spiritual conversation know that in Scripture even apparently unimportant things are said not in vain and not without purpose, and that the Old Testament contains a lot of useful things. “All this happened to them like images; but it is described for our instruction” (1 Cor. 10:11), says (the apostle). That’s why he said to Timothy: “engage in reading and instruction” (1 Tim. 4:13), encouraging him to read all the books of Scripture, although he had such a spiritual gift that he cast out demons and raised the dead. But let's turn to the subject of speech. "Greet my beloved Epenet." From this it can be seen that (the apostle) gives special praise to everyone. And to be the beloved of Paul, who knew how to love not out of mercy, but with discrimination - such praise is not small, but on the contrary, very great and shows many virtues in Epenete. Then comes another praise: “who is the firstfruits of Achaia.” By this (the apostle) he shows that Epenetus either came to Christ first and believed, which also constitutes considerable praise, or showed piety more than all the others. Therefore, having said: “who is the firstfruits of Achaia,” (the apostle) did not remain silent, so that you would not understand worldly glory here, but added: “for Christ.” If he who excels in civil affairs is considered great and famous, then even more so is he who excels in spiritual affairs. And since Epenetus was probably of low birth, then (the apostle) indicates his true nobility and advantage and thereby adorns him. He says that Epenet was not for Corinth alone, but for the whole people, “the firstfruits,” that is, it became, as it were, a door and entrance for others. And such a person is given a considerable reward, because such a person will receive great reward for the virtues of others, as he contributed a lot to them in the beginning. Rome. 16:6. Shout out to Mariam, who has worked hard for us. What is this? Again a woman is crowned and praised, and we men are again ashamed, or better said, not only ashamed, but also honored - honored because we have such women, and ashamed because we men lag far behind them. But if we try to find out what these women adorn themselves with, then we too will soon become like them. What are they decorated with? Let men and women hear this: not with rings, not with necklaces, not with eunuchs, not with maidservants, not with gold-woven garments, but with labors for the truth. “Who worked a lot for us,” says (the apostle), that is, not for herself alone, not only for her own improvement in virtue, she worked, as many women do now, fasting and lying down on the ground, but also for the salvation of others, taking upon herself the exploits of the apostles and evangelists. How does (Paul) say: “I do not allow a woman to teach” (1 Tim. 2:12)? He forbids a woman to take a place of honor in the midst of the church and sit on the dais, but does not forbid teaching by word; otherwise, how could he say to a wife who has an unbelieving husband: “Why do you know, wife, whether you will save your husband?” (1 Cor. 7:16), and how could he allow a woman to teach children, saying: “He will be saved through childbearing if he continues in faith and love and holiness with chastity” (1 Tim. 2:15)? And how did Priscilla instruct Apollos in the faith? So, (the apostle) in these words prohibits not private edifying conversations, but interviews in general meetings, which is appropriate for teachers alone. And again, when the husband is a believer, completely perfect and able to teach his wife, but the wife is wiser than him, then (the apostle) does not forbid her to teach and correct. And here he did not say: who taught a lot, but: “worked a lot,” meaning that Mary, in addition to words, served in another way, namely by being exposed to dangers, giving money and traveling. 2. After all, then women were more fearless than lions and shared the labors of preaching with the apostles, which is why they traveled with them and served in everything else. And women followed Christ, serving with their property and caring for the Teacher. Rome. 16:7. Greet Andronicus and Junia, my relatives. Although this seems like praise, the following is much more important. What exactly? "And the prisoners with me." This is the greatest crown, this is the loudest glory. Where was Paul the captive who called them his fellow captives? He was not a prisoner, but he suffered more than any prisoner, since he was not only separated from his Fatherland and home, but struggled with hunger, constant death and thousands of other misfortunes. For a captive it is especially terrible that, being separated from his own people, he is often turned from a free man into a slave. And here we can point out the countless temptations to which blessed Paul was subjected, dragged from place to place, scourged, bound, stoned, thrown into the sea, surrounded by thousands of attackers. Captives, after being taken into captivity, no longer have a single enemy, but those who captured them take great care of them. But Paul was always among enemies, everywhere he saw spears, sophisticated swords, militias and battles. And since those who were with him, of necessity, participated in many dangers, he calls them his fellow prisoners, as in another place he says: “Aristarchus, imprisoned with me” (Col. 4:10). Then comes new praise: Rome 16:7. glorified among the Apostles. Of course, being an apostle is also important; but judge how great it is to be glorified among the apostles; They became famous for their deeds, their merits. Such was the wisdom of this woman, who was honored with the title of apostle. But (Paul) does not stop there either, but adds yet another praise, saying: “And before me they also believed in Christ.” And this - to warn others and come first - is very great praise. Look how pure the holy soul (Pavlova) was from vanity. With all his glory, (Paul) prefers others to himself, does not hide the fact that he came last, and is not ashamed to admit it. And why be surprised if he is not ashamed of this, when he does not refuse to reveal his former life, calling himself a blasphemer and a persecutor? And since he could not prefer them in this to the other apostles, he found the one who came to Christ after the others, namely himself, and from this he composed praise for them, saying: Rome 16:7–8. and those who believed in Christ before me. Greet Amplius, my beloved in the Lord. (The Apostle) again turns his love into praise, because Paul’s love was love for God and contained countless benefits. If it is considered great to deserve the love of a king, what praise is it to be the beloved of Paul? If he had not possessed many virtues, he would not have attracted his love to himself. (The Apostle) not only did not like those who lived badly and lawlessly, but even cursed them. So, for example, he says: “If anyone does not love the Lord Jesus Christ, let him be accursed” (1 Cor. 16:22), and: “whoever preaches to you any gospel other than what you have received, let him be accursed” (Gal. 1:9). Rome. 16:9. Greet Urban, our fellow worker in Christ. This praise is greater than the previous one, because it also contains the previous one. "And Stachy, my beloved." And this again ends with the same thing. Rome. 16:10. Greet Apelles, tried in Christ. Nothing equals this praise - to be impeccable and not give even a reason for reproach in deeds according to God. And when (the apostle) says: “proven in Christ,” he means every virtue. Why does (the apostle) not use such expressions in his greetings: my lord so-and-so, my lord? Because that praise is more important than this: in this one honor is expressed, and in the apostolic praise virtue is indicated. And (the apostle) it was no accident that he honored them with equal praise, greeting many of the lower ones along with the higher and noble ones. By welcoming them and welcoming them together with others in the same epistle, (the apostle) showed equal honor to all, and by praising each in particular, he presented to us the special virtue of each. And he does this in order not to give rise to envy by honoring some and not others, and also so as not to confuse the unworthy with the worthy and not lead to negligence, awarding the same honor to everyone and unequally worthy. Rome. 16:10–12. Greet the faithful from the house of Aristobulov. Greet Herodion, my kinsman. Greet those from the household of Narcissus who are in the Lord. Greet Tryphena and Tryphosa, who labor for the Lord. Greet beloved Persis, who has labored much for the Lord. . 3. See how (the apostle) again turns to the glorious women, saying: “Greet the faithful from the house of Aristobulus. Greet Herodion, my kinsman. Greet those of the household of Narcissus" (who were probably not the same as those previously mentioned, which is why they are not named), and, having given them due praise, namely that they were faithful - this is what the words mean: “who are in the Lord,” he again begins to greet the women, saying: “Greet Tryphena and Tryphos, who labor in the Lord.” (The Apostle) says about Mary: “she labored for us,” and about these same women he says that they are still working. This is no small praise - to always be in action and not only contribute, but also work. And the apostle calls Persis his beloved, showing that she is higher than those mentioned before her. He says: “Salute beloved Persis” and testifies to her many labors with the following words: “who has labored much for the Lord.” So he knew how to name everyone according to their dignity, encouraging some to greater zeal by the fact that he does not deprive anyone of what belongs to him, but proclaims the slightest advantage of each, and making others more zealous by arousing in them with his praises competition for the deeds of the first. Rome. 16:13. Salute Rufus, the chosen one in the Lord, and his mother and mine. And here again everything is good when there is such a son, such a mother, a house full of blessings, and a root corresponding to the fruit. (The Apostle) would not have said without reason, “his mother and mine,” if he had not thereby testified to the many virtues of a woman. Rome. 16:14. Greet Asinkrit, Flegont, Ermas, Patrov, Ermias and their other brothers. Here, look not at the fact that (the apostle) listed them without attributing any praise to them, but at the fact that, although they were much lower than everyone else, they nevertheless received his greeting. It is better to say, and that is no small praise, that he calls them brothers, as well as other saints with them, when he says: Rome 16:15. Greet Philologus and Julia, Nireus and his sister, and Olympanos, and all the saints with them. This is the highest dignity, the indescribable greatness of honor. Then, in order not to give rise to discord by greeting some this way and others differently, some by name and others in general, some with greater and others with less praise, (the apostle) again equalizes everyone with the equality of love and holy kiss, saying: Rome 16:16. Greet each other with a holy kiss. With this peace he removes from them every thought that could confuse them, and every reason for cowardice, so that the superior does not despise the inferior, and the inferior does not envy the superior, but contempt and envy are removed, and the holy kiss pacifies and equalizes everything. Therefore, he not only commands them to greet each other, but also sends them the greeting of all the churches - he says: “They greet you,” not one or the other in particular, but everyone in general, “the churches of Christ.” Do you notice what considerable benefit we have received from these greetings? How many treasures would we have passed by if this part of the message had not been examined with as much care as was possible for us? And if a wise and spiritual man were found, he would penetrate deeper and see more pearls. But since others have repeatedly asked why (the apostle) greets many in this epistle, which he did not do in other epistles, we could say to this that (the apostle) acts in this way because he has never seen the Romans. But to this they will say that he did not see the Colossians, however, he does not do this. But the Romans were more famous than others, and in Rome, as in a safer and more capital city, those who moved there from other cities lived. And since they lived on a foreign side and needed more protection, some of them were personally known to Paul, and others, being in Rome, served very much for his sake, it was natural (for the apostle) to praise them in the letter. After all, even then the glory of Paul was not small, but so great that those who were worthy of his epistles found great protection for themselves in this very scripture. Paul was not only respected, but also feared. Otherwise he would not have said this: “she was a helper to many and to myself”; and again: “I would like to be excommunicated myself” (Rom. 9:3). He also said in his letter to Philemon: “Paul is an old man, and now also a prisoner of Jesus Christ” (Phil. 1:9), and in the Epistle to the Galatians: “I, Paul, say to you” (Gal. 5:2), and: “they received me... as Christ Jesus” (Gal. 4:14). Also in his Epistle to the Corinthians he said: “Because I do not come to you, some among you have become proud” (1 Cor. 4:18), and again: “This, brothers, I applied to myself and Apollos for your sake, so that you would learn from us not to philosophize beyond what is written” (1 Cor. 4:6). From all these passages it is clear that everyone had a high opinion of Paul. Therefore, desiring that they should be safe and respected, (the apostle) welcomes and distinguishes everyone as much as possible. He called one beloved, another kinsman, another beloved and kinsman, another fellow prisoner, one fellow worker, another skilled, another chosen. Likewise, regarding women, he points to rank; so he called Thebe not just a servant (because, otherwise, he would also have named Tryphaena and Persis), but he says that she also had the ordination of a deaconess, he calls one a co-worker, the other a mother, and regarding the third he indicates the labors that she endured. To some he turns the glory of their house into praise, to others he greets them in the name of brothers and saints, to some he distinguishes him by honoring them with greetings, to others by his name, to others by his firstfruits, and to others by his seniority; most of all he praises Priscilla and Aquila. Although they were all faithful, not all were equal to each other; they differed from each other in their exploits. And therefore (the apostle), encouraging everyone to great work, did not withhold anyone’s praise. After all, if more workers received no greater reward, many would become more careless. 4. Therefore, in the Kingdom of Heaven, not everyone has equal honor, and among the disciples of Christ, not all were equal, but three were superior to the others, even between these three there was again a lot of difference, since with God accuracy is observed in everything to the highest degree. “And star differs from star,” so it is said, “to differ in glory” (1 Cor. 15:41). Although all were apostles, all twelve had to sit on thrones, all left their own and followed Christ, however, He chose three. Again, about these three He said that some will take a lower place, and others higher. He said: “To let you sit on My right hand and on My left does not depend on Me, but on whom it is prepared” (Mark 10:40). Peter gives primacy to them, saying: “Do you love me more than they?” (John 21:15) But John loved Him more than others. And the test of everyone in general will be strict: even if you are slightly superior to your neighbor, even if this advantage is very small and even insignificant, God will not leave it unattended. This can be clearly seen in the Old Testament. And Lot was righteous, but not as much as Abraham, and so was Hezekiah, but not as much as David, and all the prophets, but not as much as John. So, where are those who, even with such justice of God, do not allow the existence of Gehenna? If the righteous do not all receive equal rewards, even if they are slightly superior to each other (“star from star,” as it is said, “differs in glory”), then how will sinners receive the same thing as the righteous? And man will not allow such a merger, much less God. But if you wish, I will prove to you this difference and strict justice on the sinners themselves and on the basis of what has already happened. Look: Adam sinned, Eve also sinned, and although both transgressed the commandment, they did not sin equally, which is why they were not punished equally. The difference was so great that Paul said: “It was not Adam who was deceived; but the woman was deceived and fell into transgression” (1 Tim. 2:14). Although there was one deception, nevertheless, according to the strict test of God, there was such a difference that Paul could say this. Again Cain was punished, and Lamech, having committed murder after him, did not suffer a similar punishment, although here murder, and there murder, even Lamech’s murder is much more terrible, because Lamech, even under the influence of example, did not become better; but, since he did not kill his brother and not after admonishment was made to him, did not need a accuser and did not answer God’s question with shamelessness, on the contrary, not exposed by anyone, he reproached and condemned himself, then he received forgiveness for himself, and Cain, who acted completely differently, was punished. Notice with what precision God tests every matter. Therefore, He punished those who lived before the flood differently and the Sodomites differently; and He also punished the Israelites in various ways both in Babylon and under Antiochus, showing that He strictly weighs our affairs. Some worked for seventy years, others for four hundred years, others ate their own children and suffered thousands of other terrible disasters, and yet they did not receive deliverance, both the Israelites and those who were burned alive in Sodom. It is said: “It will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city” (Matthew 10:15). If God did not observe whether we sin or do good, then perhaps there would be some basis for saying that there is no punishment, and if He cares so much that we do not sin, and uses such great measures to correct us, then it is obvious that He punishes those who sin and crowns those who do good. Pay attention again to the inconstancy (in judgment) of most people. Here they complain about God that He is often long-suffering and indifferently looks at the fact that many villains, libertines, oppressors go unpunished; there again they grumble bitterly and strongly because God threatens them with punishment, although, of course, if the latter upsets them, then the former should be praised and approved. Oh madness! Oh, bestial and asinine reasoning! Oh, sin-loving soul devoted to vice! After all, all these judgments come from the love of pleasure, and if those who reason in this way wanted to cleave to virtue, they would soon be convinced of Gehenna and would no longer doubt. You ask, where and in what place will Gehenna be? But what do you care about that? You need to know that it exists, and not where and in what place it is hiding. Some people talk idle talk and say that it is located in the Valley of Jehoshaphat, based on the fact that there was some kind of long-standing war here, and now turning it into Gehenna. But Scripture doesn't say that. You ask: in what place will Gehenna be? In my opinion, somewhere outside of this whole world. Just as royal dungeons and mines are far away, so Gehenna will be somewhere outside this universe. 5. So, let us begin to ask not where it is, but how to avoid it, and also on the basis that God does not punish everyone here, you should not disbelieve future punishments; After all, He is philanthropic and long-suffering, therefore He threatens and does not immediately plunge (into Gehenna). “I do not want the death of the dying” (Ezek. 18:32), He says. And if there is no death for the sinner, then this is said in vain. I know that for you the most unpleasant thing is to talk about Gehenna, but for me there is nothing more pleasant than this. Oh, if only you would talk about Gehenna at lunch, and at dinner, and in the bathhouse! Then we would not complain about real disasters and would not enjoy earthly blessings. And what would you call misfortune: poverty, illness, captivity, deprivation of members of the body? All this is worthy of laughter in comparison with the future punishment. At least you point out to me those who are always languishing from hunger, those deprived of sight from infancy, those living in beggary - and this means nothing in comparison with future torment. Therefore, let us constantly talk about Gehenna, the memory of which will not allow us to fall into it. Or don’t you hear what Paul says: “they will be punished with eternal destruction from the presence of the Lord” (2 Thess. 1:9)? Or did you not hear what Nero was like, whom Paul calls the mystery of Antichrist? “For the mystery of iniquity is already at work,” he says (2 Thess. 2:7). So what? Will Nero really not tolerate anything? Will the Antichrist tolerate anything? Nothing devil? And therefore, the Antichrist and the devil will always exist, because, left without punishment, they will not abandon their malice. Yes, you say, everyone knows that there is punishment and Gehenna, but only unbelievers will fall into Gehenna. Why, tell me? Because, you answer, the believers have come to know their Master. What of this? If their life is unclean, then they will suffer greater punishment for this than the infidels. “Those who sinned without the law are outside the law and will perish; and those who have sinned under the law will be condemned by the law” (Rom. 2:12). And again: “That servant who knew the will of his master... and did not do according to his will, will receive many stripes” (Luke 12:47). But if this is said without a purpose and we do not have to give an account in life, then the devil will not be punished, because he knows God better than many of the people, and all demons know God, tremble at Him and recognize Him as the Judge. This means that if we are not required to account for our life and evil deeds, then the demons will escape punishment. No, that's not true! Don't deceive yourselves, beloved. If there is no Gehenna, then how will the apostles judge the twelve tribes of Israel? How does Paul say: “Do you not know that we will judge angels, much less the works of this life?” (1 Cor. 6:3) Why did Christ say: “The Ninevites will rise up in judgment with this generation and condemn it” (Matthew 12:41); and again: “more tolerable than the land of Sodom... on the day of judgment” (Matthew 11:24)? So, why are you joking with something you shouldn't joke about? Why do you deceive yourself and lead your soul astray? Why are you fighting against God's love for mankind? God prepared Gehenna and threatens it precisely so that we, having become better through fear, would not fall into it. Thus, whoever does not allow one to talk about Gehenna, imperceptibly does nothing more than, through this deception, pushes and plunges another into Gehenna. Do not weaken the hands that strive in virtue, do not increase the negligence in people immersed in sleep. If the majority of people believed that there is no Gehenna, then when will they give up vice? Where will the truth appear? I am not talking about truth in relation to sinners and righteous people, but in relation to sinners and to sinners. Why is one punished here, and the other not punished for the same sins or much more serious ones? If there is no Gehenna, you will not be able to answer such an objection. And therefore I ask you to leave such a ridiculous thought and thereby block the lips of those who object to it. In the smallest deeds, both bad and good, there will be a strict test. And for an immodest look we will be punished, we will give an account for an idle word, for laughter and slander, for thoughts and drunkenness, as well as for good deeds - for a cup of ice water, for a kind word, for one breath we will receive a reward. It is said: “on the foreheads of people who mourn, sighing over all abominations... make a sign” (Ezek. 9:4). How dare you say that God, who tests our lives with such severity, threatens Gehenna in vain and without reason? I ask you, do not ruin yourself and those who believe in you with such vain hopes. If you do not believe our words, ask the Jews, the Greeks, all the heretics, and they will all answer with their mouths that there will be judgment and retribution. But human testimony is not enough for you? Then ask the demons themselves and hear them cry: “Have you come here before the time to torment us” (Matthew 8:29)? Having realized all this, convince your soul not to indulge in vain thoughts, so that it does not experience Gehenna through experience, but on the contrary, having become chaste by the thought of Gehenna, it could not only avoid future torment, but also receive future benefits, 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. You might be interested in: