Беседа 5

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 1.28. Even though they were not tempted to have God in their minds, they betrayed... their God into an unskilled mind, creating incomparable things. So that it would not seem that the apostle, in his long speech about sodomy, was hinting at the Romans, he finally moved on to sins of a different kind and throughout his speech concerns other persons. And as always, when talking with believers about sins and wanting to prove that they should be avoided, the apostle cites the pagans as an example, saying: “not in the passion of lust, as the pagans do not know God,” and further: “do not grieve, as do others who have no hope” (1 Thess. 4.5, 13), and here he points to the sins of the pagans and deprives the latter of any justification, - saying that their boldness does not depend on ignorance, but on inclination. Therefore, he did not say: because they did not understand, but says: “as if they had not been tempted to have God in their minds,” showing that their sins arose primarily from a corrupted mind and love of arguing over words, and not from random perception - they were sins not of the flesh, as some heretics claim, but of the mind and vicious desire, and that the source of all evil lies precisely here. Since their minds became corrupted, everything finally fell into disorder and confusion when the leader turned out to be damaged. Rom.1:29. Filled with all kinds of untruth,... wickedness, covetousness, malice. Notice how the speech gradually becomes stronger; The apostle calls them “full of all kinds of unrighteousness.” Having named vice in general, he then moves on to its types and to those subject to these sins, which he expressively calls “full of envy, murder,” because murder comes from envy, as is shown in the examples of Abel and Joseph. Then, having said “zeal, flattery, malice: whisperers, slanderers, God-abjecters, troublemakers” (Rom. 1:29-30) and including among the crimes those that seem indifferent to many, the apostle again strengthens the accusation, going back to the stronghold of evil and adding: “proud.” To sin and think too much about yourself is worse than sin itself; Therefore, the apostle accuses the Corinthians of the same thing, saying: “And you will become proud” (1 Cor 5.2). If the one who is proud of a good deed usually ruins everything, then what punishment is worthy of the one who does this because of sins? Such a person will finally be unable to repent. Further, the apostle says: “finders of evil,” showing that they were not content with the evil that had already been done, but invented something else, which was again characteristic of people who acted intentionally and out of their own disposition, and not out of passion and imitation. Having spoken about vice in particular and proved that the pagans again rebelled against nature itself; “parents,” says the apostle, “are disobedient” (Rom. 1:30); he finally goes back to the root of such great corruption, calling them “unloving, irreconcilable” (Rom. 1:31). And Christ indicates the same reason for depravity when he says: “for the increase of lawlessness, love will cease” (Matthew 24.12). Paul also speaks about this here: “unapologetic, unloving, unswearing, unmerciful,” showing that they have destroyed the very gift of nature. We have a certain natural disposition of friend to friend, which is characteristic even of animals, as it is said: “every animal loves what is like itself, and every person is sincere about his own” (Sir 13.19). But the pagans became fiercer than beasts. Thus, Paul here depicted for us the disease that has spread throughout the universe from vicious teachings, and clearly proved that both of these diseases come from the sick’s own negligence. Finally, the apostle, as he did regarding teaching, shows that the pagans here (in life) are deprived of excuse, and therefore he says: Rom.1:32. Having understood God’s justification, as those who create such things are worthy of death, they not only create it themselves, but also deign it to those who do it. Having anticipated two objections, he has tentatively resolved both of them here. Perhaps you will say, he says, that you did not know what you should do. Fine; if you didn’t know, then you are guilty for abandoning God, who gives you knowledge. But now we have proven by many things that you knew and sinned voluntarily. But would you say that you were carried away by passion? Why do you promote and praise others? “They do not exactly do it themselves,” says the apostle, “but they also deign to do it.” Thus, in order to expose the pagan, the apostle first of all brings to light the most serious and unpardonable sin, because he who approves of sin is much worse than the sinner himself. So, having said this in advance, the apostle in the following words again convicts the pagan even more strongly, saying this: Rom.2.1. For this reason, you are irresponsible, judging everyone about man: for by the same judgment you judge each other, you condemn yourself. He said this, addressing the rulers, since that city (Rome) then had in its hands power over the entire universe. So, the apostle first of all says: everyone, no matter who you are, deprives yourself of justification, since when you condemn an ​​adulterer, and you yourself commit adultery, then even though none of the people condemned you, in the verdict about the guilty one you also make a determination about yourself. Rom.2:2. We know that the judgment of God is truly on those who do it. To prevent anyone from saying about himself that he has hitherto avoided judgment, the apostle, frightening him, says that with God it is not like this. Here one is punished, and the other, who does the same, escapes punishment. But there it’s different. Thus, the apostle says that the judge knows the truth, but how he knows - he did not add, because it was unnecessary. Indeed, in his discussion of wickedness, he pointed out both - both the fact that man acted wickedly, knowing about God, and what he knew about Him from considering creation. Since it was not clear to everyone there, he spoke about the reason, but here, when it became known to everyone, he passes by. When he speaks, every “judge” (Rom. 2.1) addresses his speech not only to superiors, but also to private people and subordinates. All people, even if they did not have a (judicial) throne, or executioners, or a stick, nevertheless judge those who sin, doing this in conversations and general conversations, and also judge in the court of their conscience. Thus, no one would dare to say that an adulterer does not deserve punishment. But they condemn, says the apostle, others, and not themselves. Therefore he strongly rebels against them, saying: Rom.2:3. Do you think this, O man, judge the same for those who create and do it yourself, as if you will escape the judgment of God. Since the apostle, both on the basis of teaching and on the basis of deeds, proved the great sin of the universe, consisting in the fact that, although people were wise and had the world as their guide, they not only abandoned God, but instead chose instead the likeness of reptiles, dishonored virtue, through the attraction of nature gave themselves over to vice and even rebelled against nature itself, then, finally, he proceeds to prove that all who do this will be punished. However, speaking about the deeds themselves, he already mentioned punishment, saying: “retribution, as befits their deceit, is received within oneself” (Rom. 1.27). But since they do not feel this retribution, the apostle announces something else, which they especially feared. However, he has already discovered this punishment too. When he says: “The judgment of God is truly” (Rom. 2.2), he is not talking about anything else, but precisely about this punishment. In addition, he again confirms his speech with other stronger arguments, saying this: “Do you, O man, think this to those who create and do it yourself, so that you will escape the judgment of God?” And you did not escape your judgment; will you really escape God’s judgment? And who can say that? Of course you condemned yourself. But if the severity of this judgment is so great and you could not spare yourself, then how can God, sinless and infinitely righteous, especially not do this? Or have you condemned yourself, but God will approve and praise you? And what would be the meaning of this? Of course, you yourself are worthy of greater punishment than the one you condemned. It’s not the same thing - just to sin and, having punished another sinner, to fall into the same sin. Do you see how the apostle increased the guilt? If you, he says, punish a lesser sinner, while you yourself do not cease to defile yourself with sins, then how will God, who has never been involved in sin, much more condemn and accuse you, already condemned by your own thoughts? And if you say that you yourself recognize yourself as worthy of punishment, but due to the long-suffering (of God) you neglected correction and, since you were not punished following the crime, had. even hope for the mercy of God, then know that as a result of this you need to fear and tremble the most. The Lord delays punishment not so as not to punish you at all, but so that if you remain incorrigible, He will punish you with greater severity, which may never happen to you. Therefore the apostle adds, saying: Rom.2:4. or carelessly about the wealth of goodness... and meekness and long-suffering, not knowing how the goodness of God leads you to repentance? Having praised God's forbearance and shown its greatest benefit for those who are attentive (and this is to attract sinners to repentance), the apostle intensifies fear. For those who took advantage as they should, it serves as the basis for salvation, and for those who despised it, it serves as a reason for greater punishment. And as for the widespread opinion that God, being good and long-suffering, does not seek punishment, then when you, the apostle inspires, say this, you are talking about nothing other than attracting punishment on yourself. After all, God shows His greatest mercy so that you are freed from sins, and not so that you add new ones, and if you do not do this, the punishment will be more terrible. Since God is long-suffering, therefore you should not especially sin and turn His good deeds into a reason for ingratitude; for although He is long-suffering, He still punishes. Where can you see this? From the following words of the apostle. Namely, if the wickedness is great and the wicked are left without punishment, then it is entirely necessary to subject them to it. If people do not ignore this, then how will God? Thus, the apostle began to speak about judgment from here. Having proved that many, if they do not repent, turn out to be guilty, and then that here they are not punished, he concludes from this that the trial must be the strictest. Therefore he says: Rom.2:5. Because of your cruelty and unrepentant heart, you accumulate wrath for yourself. When a person is not softened by kindness and not bowed down by fear, then what could be rougher than him? The Apostle has already shown God’s love for mankind, and now he speaks of punishment, namely that it will be unbearable for those who have not converted and under such conditions. And look at how precise the expressions he uses when he says: “you store up anger for yourself,” presenting it as something to be saved and showing that the culprit of anger is not the judge, but the defendant himself. You yourself, he says, “collect for yourself,” and not God for you. He did everything that was needed, gave you the ability to recognize good and bad, showed long-suffering, called for repentance, threatened a terrible day, all drawing you to repentance. If you remain adamant, then you store up wrath for yourself on the day of wrath and revelation of the righteous judgment of God. So that you, having heard about anger, would not recognize it as the action of passion, the apostle added: “the righteous judgment of God.” And he said it perfectly - “revelations”, because then it opens when everyone accepts it at its true worth. Here many often harm and plot against justice, but there it is not so. Rom.2:6–7. Whoever will reward anyone according to his deeds: according to the patience of a good deed. In a conversation about judgment and future punishment, the apostle was formidable and strict, but here he did not immediately depict the expected torment, but turned his speech to something more pleasant - to the reward of the good, saying this: For those who seek through the patience of good deeds, glory and honor and incorruption, have eternal life. Here he also encourages those who have fallen in temptation, and shows that they should not rely only on faith, because that (future) court will also evaluate deeds. Note that, speaking about the future, the apostle cannot clearly depict all the blessings, but speaks of glory and honor. Since these goods surpass everything human and the apostle cannot indicate their likeness here (on earth), he, as far as possible, depicts them with the help of what is considered best among us, comparing them with glory, honor, life, which for all people are the subject of special care. But, however, heavenly blessings are not like this, but, as incorruptible and immortal, they are incomparably higher than this. Do you see how the apostle, by mentioning incorruptibility, opened the door for us to the knowledge of the resurrection of bodies? For incorruption belongs to a body subject to corruption. Then, since this was not enough, he added glory and honor. After all, we will all rise incorruptible, but not all to glory, but some for punishment, others for glory. Rom.2:8. And others like zeal, says further. Again he deprives those who lived in vice of excuse, and proves that they fell into sin through stubbornness and carelessness. They resist the truth, but obey untruth. Here is another accusation again. What protection can one have who shuns the light and chooses darkness? And moreover, the apostle did not say: they are forced and subjected to violence, but: “they obey unrighteousness,” so that you understand that their fall is from free will, and their crime is not from necessity. Rom.2:9. Sorrow and distress upon every soul of a person who does evil. That is: even if someone were rich, even if he was a consul or even a king, the word of judgment will not put anyone to shame, and dignity has no place here. So, having shown the excessiveness of the disease, presenting its cause - the carelessness of the sick, the end - the destruction awaiting them and the ease of correction, the apostle again increases the severity for the Jew in punishment, saying: Judea was before and Greek. He who has benefited from greater instruction must, having broken the law, be subject to greater punishment. Thus, the more reasonable and powerful we are, the more we are punished for our sins. If you are rich, then more donations will be required from you than from a poor person; if you are more intelligent, then more obedience will be required; and if one is invested with power, then outstanding good deeds are needed; and in everything else you must do according to your strength and ability. Rom.2:10. Glory and honor and peace to everyone who does good, and to the Jews first and to the Greeks. Which Jew is the apostle talking about here and which Greeks is he talking about? About those who lived before the coming of Christ. The conversation has not yet reached the times of grace, but the apostle is still dwelling on earlier times, preparing from afar and gradually destroying the difference between Jew and Greek, so that when he does this in the discussion of grace, it would not seem like something new and difficult to understand. After all, if there was no difference in earlier times, when the grace of Christ had not yet shone, when the deeds of the Jews were honorable and brilliant for everyone, then what could they say about this then, when such great grace appeared? As a result of this, of course, the apostle reveals such teaching with great care. The listener, having learned that it prevailed in ancient times, the sooner he will accept it now - after accepting the faith. And by Greeks the apostle here does not mean idolaters, but God-fearing people, obeying the natural law, who, with the exception of observing Jewish rites, performed everything related to piety. Such were Melchizedek and those who were with him, Job, the Ninevites, and Cornelius. So, the apostle undermines the barrier between circumcision and uncircumcision in advance, destroys this difference from afar, in order to do this without any suspicion from the outside and begin the matter on a different basis, as is always characteristic of apostolic wisdom. If he began to prove this directly about the times of grace, then, it seems, his speech would arouse great suspicion; but when, speaking about the wickedness and corruption prevailing in the world, he, through the connection of speech, comes to this subject, then he makes his teaching completely free from suspicion. And that this was Paul’s intention and for this very reason he arranged his speech in this way can be seen from the following. If he had not tried to prepare this, then it would have been enough for him to say: “because of your cruelty... and unrepentant heart, you are storing up wrath for yourself on the day of wrath” (Rom 2.5) and stop this speech, because it is already over. But since his task was not to speak only about the future judgment, but also to prove that a Jew has no advantage over such a Greek and should not think much about himself, he goes further and used the indicated plan. So, look: the apostle brought fear to the listener, telling him about a terrible day, said how bad a vicious life is, proved that no one sins out of ignorance and is not free from punishment, which means that if he has not yet been subjected to “punishment,” he will undoubtedly be subjected to it; after this, finally, he wants to reveal that the teaching of the law was not something absolutely necessary, since both punishment and reward are for works, and not for circumcision and uncircumcision. So, when the apostle said that the Greek would undoubtedly be punished, and from this position, as indisputable, he drew the conclusion that he would be rewarded, he already showed that the law and circumcision are unnecessary. Here he fights mainly with the Jews. Since they loved to argue and, firstly, due to pride, they recognized it as low for themselves to be considered on an equal footing with the pagans, and secondly, they laughed at the teaching that faith covers all sins, the apostle first accused the pagans about whom he was talking, in order to attack the Jews without any suspicion and more boldly; then, moving on to a discussion of punishment, he proves that the Jew not only does not receive any benefit from the law, but is even burdened by it; He prepared all this above. If a pagan is inexcusable in the sense that he did not become better under the guidance of nature and reason, then the Jew is much more inexcusable, who, along with this guidance, received teaching from the law. Thus, the apostle, having convinced the Jew to easily agree with this thought in relation to the sins of others, involuntarily forces him, finally, to do the same about his own sins. And so that his speech would be well received, he begins it with something more pleasant, saying this: “Glory and honor and peace to everyone who does good, but to the Jews first and to the Greeks.” Here, no matter what benefits someone has, he enjoys them among many worries - whether he is a rich man, a owner or a king; he is often in discord, if not with others, then with himself, and has cruel warfare in his thoughts. But there (in the enjoyment of heavenly blessings) nothing like this happens; on the contrary, everything is quiet, free from confusion, united with the true world. So, the apostle, having taught with the help of what was said above, that those who do not have the law will enjoy the same blessings, also presents the reason, saying this: Rom.2:11. God has no sight on his face. When he said that both Jew and pagan are punished for their sins, there was no need for proof. But when he wants to show that a pagan is also honored, then this already requires a reason. It seemed surprising and strange that one who had not heard the law and the prophets should receive a reward for good deeds. Therefore, as I noted above, he, speaking about the times that were before grace, accustomed their ears to this, so that it would be easier to lead them to recognize this when they spoke about the times of faith. And here he remains completely above any suspicion, since he sets out something that was not directly related to his goal. Therefore, having said: “Glory... honor and peace to everyone who does good, but to the Jews first and to the Greeks” (Rom. 2:10), he added: “For God has no sight on the face.” This is how successfully the apostle won the victory. Having brought his speech to the point of absurdity, he concludes that it is not in the nature of God to act otherwise, because this would be partiality, and in God there is no partiality. And he did not say: if this were not the case, then God would be partial, but he expressed himself more majesticly: “for there is no sight of God on faces,” that is, God does not test the qualities of persons, but the difference in deeds. And having said this, he revealed that the difference between Jew and pagan is not in deeds, but only in persons. After this, one should say: nevertheless, since one is a Jew and the other a Greek, then, as a result, one receives honor, and the other reproach, but both are rewarded according to their deeds. However, the apostle did not say this because he might have aroused the wrath of the Jew. He offers something different, something greater, casting even lower the wisdom of the Jews and weakening it to such an extent that they could accept his teaching. What is this? What follows next. Rom.2:12. Those who have acted lawlessly, he says, will perish lawlessly: and those who have sinned in the law will receive judgment by the law. Here, as I noted above, the apostle proves not only the equality of Jew and pagan, but also that the Jew is more burdened as a result of the law being given to him. A pagan is condemned without the law, but this “lawless” indicates here not greater severity, but greater leniency, that is, that the pagan does not have the law as his accuser; “lawless”, that is, beyond condemnation under the law; this, says the apostle, means that the pagan is judged by natural reason alone. But the Jew is judged according to the law, that is, along with nature, he is also convicted by the law, since the more care he took, the greater the punishment he will be subjected to. Do you see how the apostle presented to the Jews the great necessity of resorting to grace? Since they said that they had no need of grace, as being justified by the law alone, the apostle proves that they need it more than the Greeks, if only they must undergo greater punishment. After this, he again provides other evidence to confirm what was said. Rom.2:13. Those who do not hear the law are righteous before God. He rightly added: “before God.” After all, before people you can only appear honest and boast about others, but before God it is completely the opposite: some the creators of the law... will be justified. Do you see what ability the apostle has to turn his speech to the opposite? If you think to be saved through the law, he says, then the pagan, being the executor of what is written (in the law), will take primacy from you. And how is it possible, you ask, to become a performer without being a listener? Perhaps, the apostle answers, not only this, but much more. It is not only possible to be a doer without listening, but also not to be such after listening, which the apostle expressed more clearly and with greater force below, saying: “If you teach others, do you not teach yourself” (Rom. 2.21)? And here he still proves the first one. Rom.2:14. “When the pagans,” says (the apostle), “do not have the law, create the law by nature, these, not having the law, are a law unto themselves.” I do not reject the law, he says, but at the same time I justify the pagans. Do you see how, while undermining the glory of Judaism, he does not give the slightest reason to say about himself that he is humiliating the law, but on the contrary, he seems to praise it and present it as great, and thus arranges everything well? When we say “by nature” we mean natural reason. And he shows here that others (pagans) were better than the Jews, and most importantly, better because they did not receive the law and do not have what the Jews, in their opinion, had an advantage over them. The pagans, says (the apostle), are amazing because they had no need for the law, but discovered everything characteristic of the law, having written in their minds not letters, but deeds. That's exactly what he says. Rom.2:15–16. Those who demonstrate the law are written in their hearts, listening to their conscience, and among themselves with a condemning or reproving thought, on the day when God judges in secret by man, according to my gospel, Jesus Christ. Do you see how (the apostle) again pointed to that day and presented its proximity, shaking their thoughts and showing that those who, living outside the law, tried to fulfill the law, are worthy of greater honor? It is appropriate now to say what is especially worthy of surprise in the reasoning of the apostle. Having already proven in advance that the Greek is superior to the Jew, he does not bring this to the conclusion of his judgments, so as not to harden the Jew. And in order to present more clearly what I said, I will quote the apostle’s own words. Since he said: not “the hearers of the law... but the doers of the law... will be justified” (Rom. 2:13), then he should have said: “for the Gentiles, who do not have the law, do things by the lawful nature” (Rom. 2:14), then they are much better than those who are taught by the law. But (the apostle) does not say this, but stops at praising the pagans and does not continue the comparison yet, so that the Jew would accept at least what has already been said. That's why Paul didn't say that, but how could he? “When the pagans, not having the law, create the law by nature, these, not having the law, are their own law: they show the work of the law written in their hearts, conscience obeying them,” because instead of the law, conscience and reason are enough. By this (the apostle) again proved that God created man with sufficient strength to choose virtue and avoid evil. And don’t be surprised that he reveals the same thing once, twice or more. It was very necessary for him to prove this important truth, since there were people who said: “Why did Christ come now, and where in the past were the actions of God’s providence manifested?” The Apostle, reflecting them in passing, proves that in ancient times, even before the law, the human race was under the same providence. “The understanding of God is clearly in them” (Rom 1.19) and people knew what was good and what was bad, so they judged others, for which (the apostle) reproached them, saying: “If you judge a friend with judgment, you condemn yourself” (Rom 2.1). The Jews were given not only reason and conscience, but also the law. Why did (the apostle) add: “to those who condemn or those who answer?” After all, if they have a written law and manifest their deeds, then what, finally, can reason condemn? But the word “condemning” (the apostle) refers not only to the pagans, but also to the entire human race. On the day of judgment, our own thoughts will appear, now condemning, now justifying, and the person at that judgment seat will not need another accuser. Further (the apostle), increasing fear, did not say: human sins, but: “secret of man.” Since he said above: “Do you think... to judge those who create, and to do the same, so that you will escape the judgment of God” (Rom 2.3)? - so that you do not allow that God’s sentence is the same as what you yourself pronounce, but understand that God’s definition is much stricter than yours, (the apostle) and noted: “secret by man,” and then added: “according to my gospel, by Jesus Christ.” After all, people are judges only of obvious cases. Although above (the apostle) spoke about one Father, but when he had already struck the listeners with fear, he began to speak about Christ, however, not simply, but here he first mentioned the Father, and then named Christ. By this he exalts the dignity of his sermon, and says that this sermon proclaims the same thing that nature previously revealed. Do you see how (the apostle), by wisely leading his hearers, brought them closer to the gospel and Christ, and how he proved that our works do not stop here, but extend further? What he revealed above, saying: “you store up wrath for yourself in the day of wrath” (Rom. 2:5), also now confirms here: “God judges the secret things of man.” So, let everyone, turning to his conscience and reflecting on his sins, demand a strict account from himself, so that then we will not be condemned along with the world. That judgment is terrible, the throne of the Judge is menacing, the demands for reporting are filled with horror, the river of fire is vast. “But a brother will not deliver, but a man will deliver” (Ps 49:8)? Remember what is said in the gospel, remember the angels flying everywhere, the enclosed palace, the unquenchable lamps, the heavenly hosts drawing to the furnace. Consider also that if now the secret crime of one of us was discovered before the church alone, he would rather wish to perish and allow himself to be swallowed up by the earth than to have so many witnesses to his crime; What will we experience then, when everything will be displayed in this brilliant and open disgrace before the whole universe, and when friends and strangers will contemplate all our deeds? But, alas for me, how am I forced to frighten you? Is it not human opinion, when it should be done by the power of the fear of God and one’s own consciousness? Tell me, what will happen to us when they lead us, tied up, with gnashing teeth, into the pitch darkness? Or better yet, what will we do when (most terrible of all) we appear before God? If anyone has feeling and reason, he has already been exposed to Gehenna as soon as he finds himself outside the sight of God. But since this does not upset us, God threatens us with fire. But we should grieve not when we are punished, but when we sin. Listen to how Paul weeps and laments because of sins for which he did not have to be punished: “I am not worthy to be called an apostle,” he says, “for they have persecuted the church of God” (1 Cor. 15.9). Listen, like David, although he was freed from punishment, but because he admitted that he had offended God, he calls for vengeance and says: “Let your hand be on me and on my father’s house” (2 Samuel 24.17). To offend God is harder than to be punished. And we are in such a pitiful state of mind that if there were no fear of Gehenna, then perhaps we would not want to do anything good. That is why we are worthy of Gehenna, if not for anything else, then precisely because we fear Gehenna more than Christ. Blessed Paul was not like that, but of a completely opposite mood. But since we are different in comparison with him, therefore we are condemned to Gehenna. If we loved Christ, as we should love, then we would know that offending a loved one is worse than hell. But we don’t love, and therefore we don’t understand the enormity of this punishment. And this is exactly what I mostly lament and cry about. And what did God not do to be loved by us? What did He not do and what did He leave unused? We have offended God, Who did not offend us in any way, but on the contrary blessed us with countless and ineffable blessings; we turned away from Him when He called us and drew us to Himself by all means - and yet He did not punish us, but He hurried to us, stopped those running, and we rushed away from Him and surrendered to the devil. But God did not abandon us in this case either, but sent to us again thousands of callers - prophets, angels, patriarchs; Not only did we not accept the embassy, ​​but we also insulted those who came. And after all that, God did not disdain us, but, like zealous despised admirers, he walked and spoke everywhere - to heaven, to earth, to Jeremiah, to Micah, not in order to accuse us, but to justify his own actions. Together with the prophets, He himself came to those who had moved away from Him, was ready to give them an account, asked us to enter into conversation with Him, and since we were deaf to everything, He drew us into conversation with Him. “My people,” He said, “what have I done to you, or why... give you colds? Answer Mi" (Mic 6.3). After all this, we killed the prophets, stoned them and committed thousands of other atrocities. What happened instead of this? God sent - not prophets, not angels, not patriarchs, but the Son himself. The Son who came to earth was also put to death; but this did not extinguish love, but inflamed it even more, and the Lord, even after the killing of His Son, does not cease to ask, pray and do everything to attract us to Himself. And Paul exclaims: “We are ambassadors for Christ, as I pray to God: be reconciled to God” (2 Cor 5.20). But none of this changed us, and the Lord did not leave us in this position, but continues to threaten us with Gehenna, then promise the kingdom, in order to at least attract us with this; we are still in our insensibility. What could be worse than such atrocity? If a man did this, wouldn’t we become his slaves forever? And we turn away from the God who benefits us. Oh, carelessness, oh, ingratitude! We, who always live in sins and vices, if we ever do any small good, then, following the example of reckless slaves, we calculate with great pettiness and with strict accuracy determine the reward, if only the deed deserves some kind of payment. But you will receive a greater reward if you do not work in the hope of a reward. After all, talking about this and accurately calculating are activities more characteristic of a mercenary than of a prudent servant. Everything must be done for Christ, and not for reward. That is why He threatened Gehenna and promised the kingdom so that we would love Him. So, let us love Christ as much as we should love: in this is the great reward, in this is kingdom and joy, pleasure and glory and honor, in this is light, innumerable bliss, which neither words can express nor the mind comprehend. However, I don’t know how I switched to such speeches, advising people who do not despise real dominion and glory for the sake of Christ to neglect the kingdom, although those great and famous men achieved this measure of love. Listen to how Peter burns with love for Christ, preferring Him to soul, life, and everything; even when he denied Him, he cried not out of fear of punishment, but because he rejected his Beloved, which was more painful for him than any punishment. And he discovered all this before receiving the grace of the Spirit and often turned to Christ, saying: “Where are you going” (John 13.36)? And before this: “to whom are we going” (John 6.68)? And again: “I will follow You, even if you are walking” (Matthew 8.19). Christ was everything for the apostles, and they preferred neither heaven nor the kingdom of heaven to their Beloved. “You are everything to me,” says Peter. And why are you surprised if Peter was so committed to Christ? Listen to what the prophet says: “What do we have in heaven? and what do You want from the earth?” (Ps 72.25) These words mean the following: of all that is above and below, I desire nothing else but You alone. This is love, this is affection. If we begin to love in this way, then not only the present, but also the future. Let us regard Him as nothing in comparison with this love of ours and, enjoying our love for Him, we will acquire the kingdom through this. But how will this be possible? you ask. If we imagine how many times we offended God after the countless benefits we received from Him, and He did not cease to call us - how many times we moved away from Him, and He did not despise us, but He Himself comes to us, calls us and draws us to Himself - if we think about all this and the like, we will be able to kindle such love in ourselves. If the one who loved so much were an insignificant person, and the one who was loved so much were a king, would he really not be touched by the greatness of love? I would even be very touched. But when it happens the other way around, and on the one hand there is the indescribable beauty, glory and wealth of the one who loves us, and on the other, our complete insignificance, then how are we not worthy of countless punishments, insignificant and despicable, loved with the excessive love of a great and wonderful Being, but arrogantly rejecting His love? After all, God has no need for us and yet does not cease to love us, and we desperately need Him, but we do not accept His love, preferring to Him money, human friendship, bodily peace, power and glory, while He does not prefer anything to us. He alone had his only begotten and beloved Son, and He did not spare Him for your sake; and we prefer many things to Him. So, isn’t it right that we are threatened with Gehenna and punishment, even if they were twice, three times, even a thousand times more terrible? What can we say in response when we prefer the commandments of Satan to the laws of Christ and are negligent about our salvation, preferring deeds of wickedness to the One who endured everything for us? And what excuse does all this deserve? What excuse? None. Let us finally stand firmly, without being carried away along the rapids, let us come to our senses and, having thought about all this, give glory to God through deeds, because words alone are not enough for us to enjoy glory from Him, which may be given to all of us to achieve, 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 forever and ever. Amen. You might be interested in: