Беседа 9

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 4.23–24. It was not written for that one thing, but it was imputed to him as righteousness; but also for us, who wants to be imputed to those who believe in the resurrection of Jesus our Lord from the dead. Having said many great things about Abraham, about his faith, righteousness and honor with God, the apostle, so that the listener would not object: “What does this have to do with us? after all, Abraham alone was justified,” again puts us close to the patriarch. Such is the power of spiritual verbs. He said that one of the pagans who recently came (to faith) and did nothing himself, not only has nothing less than a believing Jew, but even the patriarch, and better yet, if something amazing needs to be said, he has an advantage over him. Our nobility is so great that the faith of the patriarch was only our image. And the apostle did not say: if it was imputed to him, then, naturally, it will be imputed to us too, so as not to draw such a conclusion to you from this: he speaks according to the power of divine laws and bases everything on the saying of Scripture. Why, he says, was it written, if not to teach us that we too are justified? After all, we believed the same God in relation to the same things, although not in relation to the same persons. Having spoken about our faith, (the apostle) also speaks about God’s ineffable love for mankind, to which he always turns (speech), bringing the cross into the middle; He now clearly expressed this when he said: Rom.4:25. who was betrayed for our sins and arose for our justification. Notice how (the apostle), having indicated the cause of death, turns it into proof of the resurrection. Why was Christ crucified? you ask. Not for his own sin, as seen in His resurrection. If He had been a sinner, how would He have been resurrected? And if he was resurrected, it is clear that he was not a sinner. If He was not a sinner, then how was He crucified? For the sake of others. And if for others, then without a doubt he was resurrected. Lest you object: how can we justify ourselves when we are guilty of so many sins? - (the apostle) pointed to the One who blotted out all sins - in order to confirm his teaching (about justification), both by the faith of Abraham, by which he was justified, and by the faith in saving suffering, by which we were freed from sins. Speaking about the death of Christ, he also speaks about the resurrection. Christ died not to subject us to punishment and condemnation, but to benefit us. He died and rose again to make us righteous. Rom.5:1. Having been justified by faith, peace imams to God by our Lord Jesus Christ. What does it mean: “Peace of the Imam?” Some explain in the sense that we should not be at enmity by challenging the introduction of the law, but it seems to me that (the apostle) is talking here about our lives. Since above, after many discussions about faith and about justification through works, he put faith first, so that they would not think that these words serve as the basis for carelessness, (the apostle) says: “Peace of the Imams,” that is, we will not continue to sin and we will not return to the past, because this would mean being at enmity with God. But you ask: how is it possible not to sin anymore? How was the first (liberation from sins) possible? If we, being so guilty, were freed from everything by Christ, then much more with His help will we be able to remain in the position in which we find ourselves. After all, it is not the same thing to receive a world that did not exist and to preserve one that has already been given, since acquisition is always more difficult than preservation; but, however, the more difficult has already become easier and has been carried out. So, it will be easier for us and completely achievable if we cling to the One who did the most difficult for us. And here, it seems to me, (the apostle) hints not only at the ease of success, but also at the necessity of it. If Christ reconciled us when we were at enmity with Him, then it is prudent on our part to remain in reconciliation and show Him this reward, so that it does not turn out that the evil and ungrateful were reconciled with the Father. Rom.5:2. In the same way, - continues (the apostle), - and the bringing was found by faith. So, if Christ brought us to God when we were far from Him, then much more will He hold us when we are close. Do not ignore that the apostle always indicates two conditions: what is required of Christ, and what is required on our part. But the benefits of Christ are varied, numerous and excellent, since He died for us, reconciled us, brought us to God and bestowed unspeakable grace; but we, on our part, brought only faith, which is why Paul says: By faith in this grace, we stand in it. What grace? - Tell me. The fact that we were awarded knowledge of God, freed from error, came to know the truth and received all the benefits bestowed through baptism. Christ brought us for this reason, so that we would receive these gifts, that is, so that there would be not just remission of sins and only reconciliation, but we would also receive countless virtues. He did not even limit himself to this, but promised other unspeakable benefits that exceed reason and word. Therefore (the apostle) indicated those and other gifts: with the word “grace” he designated the real gifts that we have received, and in words - and we boast in the hope of the glory of God, revealed to us all future gifts. And he said beautifully: “We are standing in it.” This is precisely the grace of God: it has no end, knows no limit and constantly extends to greater things, which is impossible for people. I will point out, for example, the following: someone has achieved leadership, glory and dominion, but does not hold on to it forever, but is soon deprived, and if another person does not take this away from him, then death, having appeared, completely steals everything. But the gifts of God are not like that: neither man, nor time, nor a combination of circumstances, nor the devil himself, nor the appearance of death can take them away from us; on the contrary, when we die, we will possess them more firmly and, gradually improving, we will begin to use them to an even greater extent. Then, if you are not sure of future benefits, then believe them on the basis of the present ones that you have already received. That is why (the apostle) said: “and we glory in the hope of the glory of God,” so that you might know what kind of soul a believer needs to have. He must be undoubtedly confident not only in the blessings given to him, but also in the future, as already given, since everyone boasts of what has already been given to him. And since the hope for future blessings is as firm and clear as the hope for the blessings given, then we, says (the apostle), boast in the hope for the future - which is why he called the future blessings “the glory of it.” After all, if these blessings serve for the glory of God, then they will undoubtedly be fulfilled, if not for our sake, then for the sake of God. And what do I say, continues (the apostle), that future blessings are worthy of praise? Even real disasters can exalt us and motivate us to be proud of them. That is why (the apostle) added: Rom.5:3–5. Not exactly, but we also boast in our tribulations. So, understand what future blessings are, how quickly we are magnified by what seems sad to us. Such is the gift of God and there is nothing unpleasant in it. In external affairs, exploits are accompanied by labor, illness and misfortune, but wreaths and rewards bring pleasure; but there it’s not like that, but the struggle is no less pleasant for us than the reward. Since the trials were then numerous, and the kingdom was only in hope, disasters were at hand, and blessings were in anticipation, and all this weakened the weak more, then (Paul) even before the heavenly crowns gives them rewards, saying that they should boast even in tribulations. However, he did not say: you should boast, but he says: “we boast,” presenting the exhortation in his own example. Then, since what was said seemed strange and unusual, that is, that a person struggling with hunger, in chains and torments, insulted and humiliated, should boast of this, then (the apostle) reveals this and, more importantly, asserts that present sorrows, not only because of future benefits, but even in themselves are worthy of boasting about them, because sorrows in themselves are good. Why? Because they teach you patience. Therefore, having said: “we boast in sorrow,” he added the reason, saying: knowing how sorrow makes patience. Notice again the art of Paul, how he turns his speech to the completely opposite. Since sorrows most often forced Christians to renounce future blessings and plunged them into despair, he argues that as a result of sorrows one should hope and not despair in the future. “Sorrow,” he says, “makes ... patience, patience is an art, and hope is an art; hope will not be put to shame.” Sorrows not only do not deprive this hope, but can also create it. Sorrow, even before receiving future benefits, already bears a very important fruit - patience makes the one being tested experienced, and then it helps somewhat in relation to future benefits, because it strengthens hope in us. After all, nothing leads to good hope like a good conscience. Therefore, not a single person who lives honestly loses confidence about the future, and on the other hand, many of the careless, oppressed by an evil conscience, do not want either judgment or retribution. So, do our blessings really consist of hopes alone? Of course, in hopes, but not human ones, which are often destroyed and disgrace the hoper when the one who promised protection dies, or, although alive, changes his location. But these are not our hopes: they are firm and unshakable. He who gave us promises is always alive, and we, who have the benefit of them, although we die, will rise again, so there is nothing that can shame us, as we vainly and foolishly consoled ourselves with empty hopes. So, having sufficiently freed his listeners from all doubt with these words, the apostle does not stop his speech on present blessings, but again moves on to future ones, knowing that weaker people, although they seek present blessings, are not satisfied with them. He certifies future benefits with benefits already given. So that someone doesn’t object: “What? What if God does not want to give us these blessings? True, we all know that He has power, abides and lives, but how do we know that He will desire our bliss?” - the apostle answers that this is clear from the blessings already given to us. What benefits exactly? From the love that God has shown for us. What exactly did He do? - you ask. Gave the Holy Spirit. Therefore (the apostle), having said: “hope... will not put you to shame,” he also presented proof of this, saying: for the love of God has poured out into our hearts. And he did not say: given, but: “poured into our hearts,” indicating abundance. God has given us the greatest good, not heaven, not earth, not the sea, but what is more precious than all this - He made people angels, sons of God, brothers of Christ. What good is this? Holy Spirit. If God had not been pleased to reward us with great crowns after our labors, then He would not have given such great blessings before our labors. Now the power of His love is revealed from the fact that He did not grant us honors slowly and little by little, but suddenly poured out the entire source of blessings, and, moreover, before achievements. Therefore, although you are not very worthy, do not despair, having the love of the Judge as your great protector. For this reason, the apostle, saying: “hope... will not put you to shame,” placed everything not on our merits, but on the love of God. Having spoken about the gift of the Spirit, he again turns to the cross and says: Rom.5:6–10. Moreover, Christ, who is weak for us, died in time for the wicked. For when someone dies for a righteous person, for someone who is good, no one even dares to die. God creates His love for us. These words mean the following. If someone does not soon agree to die for a virtuous person, then imagine the love of your Master when He was crucified not for the virtuous, but for sinners and enemies. This is what the apostle says further: for while we were still sinners, Christ died for us. Much more than having now been justified by His blood, we will be saved from wrath by Him. If we were once reconciled to God through the death of His Son, much more, having been reconciled, we will be saved in His life. It seems as if there is an identity in these words, but upon careful reading it will not be found. Look. (The Apostle) wants to convince the Romans regarding future benefits and first convinces them with the thought of a righteous man, saying that this one is completely confident, “for what God has promised he is able to do and do” (Rom. 4:21): then he proves this bestowal by grace; further - sorrows, saying that they are able to lead us to hope; the promise that God gave us the Spirit, whom we received, and finally proves this by the death of Christ and our former depravity. And although, as noted above, at first it seems that the same thing is said, but in fact two, three or more different thoughts are revealed: the first is that Christ died, the second is that he died for the wicked, the third is that he reconciled, saved, justified, and made immortal sons and heirs. Therefore, says (the apostle), we must be strengthened in hope not only by the death of Christ, but also by what is given through this death. And although the mere fact that Christ died for us (sinners) was the greatest proof of His love, but when the dying person also turns out to be the giver of gifts, and very great ones, for those who did not deserve them, then such a benefit exceeds all measure and should lead to faith even the completely insensitive. And it is not another who wants to save us, but He who loved us, while we were still sinners, to the point that He gave Himself up for us. Do you see how this passage also contains evidence regarding hope for the future? Before this, there were difficulties to our salvation because we were sinners, and because we had to be saved by the death of the Master. But the last thing, before it happened, was incredible and, in order to be accomplished, needed great love, but now that this has happened, the rest has become much easier: after all, we have become friends, and the death of the Lord is no longer necessary. So, He who spared enemies to the point of not sparing the Son, will He really not protect those who have become friends, when, moreover, He no longer needs to betray the Son? Others often do not save because they do not want to, or cannot, even if they wanted to. Neither one nor the other can be said about God after He gave the Son. And that God can save, (the apostle) proved this by the fact that God justified us, who were sinners. So, what obstacle remains for us to achieve future benefits? None. Then, so that when you hear about sinners, enemies, the weak and the wicked, you do not become ashamed and blush, listen to what (the apostle) says further: Rom.5:11. not exactly, but we also boast in God our Lord Jesus Christ. Now reconciliation has already begun. What does it mean: “I’m not precise”? Not only are we saved, says (the apostle), but we also boast in that which, in the opinion of others, we should be ashamed of. That we, who lived in such great depravity, were saved is the greatest sign of the intense love of the Savior for us. He saved us not through angels and archangels, but through His Only Begotten. So, the fact that He saved, saved sinners, accomplished this through the Only Begotten, and not just through the Only Begotten, but through His blood - all this weaves for us countless wreaths of praise. In the concept of glory and boldness there is nothing equal to being loved by God and loving Him, who loved us. This makes the angels, the principalities and the powers, shining, this is greater than the kingdom, as a result of which Paul put this before the kingdom: and I please the incorporeal, because they love God and obey Him in everything. That is why the prophet marveled at them, saying: “Mighty in strength, they who do His word” (Ps 103.20), and Isaiah praised the seraphim, attributing to them great virtue, since they stand near the glory of God, and this was a sign of the greatest love. So, let us also imitate the powers on high and try not only to stand near the throne, but also to be a dwelling place for Him who sits on the throne. He loved those who hated and does not stop loving: “his sun shines on the evil and on the good, and rains on the righteous and... the unjust” (Matthew 5.45). Love the one who loves, because He also loves. Why, you ask, did this lover threaten with hell, punishment and torment? Because He Himself loves, because, cutting off your guile and fear, as if with some kind of bridle, keeping you from striving for the worst, He does and undertakes everything to stop you in your rapid fall, by both pleasant and regrettable means, to bring you to yourself and distract you from any vice that is worse than Gehenna. And if you laugh about what has been said and wish it would be better to live constantly in vice than to be punished for a day, then this is not at all surprising: this is a sign of your imperfect way of thinking, your intoxication and an incurable illness - just as small children, when they see that the doctor intends to cauterize or cut (the sore spot), rush and run away, scream and struggle and prefer to suffer from constant rotting of the body rather than endure temporary pain, and after that enjoy your health. And people who have intelligence know that illness is worse than a cut, and equally, being vicious is worse than being punished, since one can be cured and be healthy, while the other can cause death or remain in permanent illness. But everyone knows that health is better than illness. Therefore, we should cry for robbers not when their ribs are broken, but when they break down walls and kill. If the soul is superior to the body, as indeed it is superior, then it is more just to groan and cry when it dies, but if it does not feel this, then all the more should one grieve for it. Likewise, those who indulge in unbridled love should be pitied more than those who suffer greatly from fever, and drunkards more than those subjected to torment. But if all this is more harmful, then why, you ask, do we choose it more? Because many people, as the proverb goes, like the worst and prefer it to the exclusion of the best. This can be observed in the choice of food and type of activity, in worldly inclinations and pleasures, in pleasures, in the choice of wives, houses, slaves, lands and everything else. Tell me what gives you more pleasure - communicating with women or men? With women or with horses? However, we will find many who avoid women, but have intercourse with dumb people and insult men, despite the fact that what is in accordance with nature is more pleasant than what is unnatural. In general, there are many people who, as if they were looking for something pleasant, pursue what is funny, unpleasant and entails punishment. You will say that they find it pleasant. But this is why these people are pitiful because they consider the unpleasant to be pleasant. So they consider punishment worse than sin, but in fact it is not so, but quite the opposite. If punishment were evil for sinners, then God would not add evil to evil and would not want to make them even worse. After all, the one who does everything to destroy evil cannot increase it. So, it is not evil for a sinner to be punished, but on the contrary, it is evil not to be punished, just as it is evil for a sick person not to be treated. But there is nothing as harmful to a person as excessive passion. I call immoderate passion the passion for pleasure, idle glory, domination, and in general for everything that is beyond need. The one who leads a luxurious and dissolute life seems to be the happiest of all, but in fact he is the most unhappy of all, because he betrays his soul into the power of cruel mistresses and tormentors. This is why God made our present life full of labor, in order to save us from such slavery and lead us to complete freedom; This is why He threatens with punishment, this is why He has given our life cares, in order to curb the tendency towards indolence. So the Jews, while they were busy digging clay and making bricks, were submissive and constantly called on God, and when they received freedom, they began to grumble, grieve the Master and plunged into thousands of vices. But what can we say about people, you ask, who, under the influence of grief, often change for the worse? Such damage is not the result of grief, but of human weakness. If someone, having a sick stomach, cannot take a bitter medicine that would cleanse him, and dies, then we blame not the medicine, but the weakness of the organ; so here the reason is the weakness of the soul. If a person has become corrupted in need, then much more will he be corrupted in abundance. If he falls when he is tied—and such is a man in need—then he will fall even more when he is untied. If in difficult circumstances it deteriorates, then it is even easier to deteriorate in prosperity. But how can I, you ask, not be spoiled by misfortunes? If you understand that whether you want it or not, you must endure what you endure; and if you begin to endure with thanksgiving, you will receive very great benefit, but if you complain, be indignant and murmur, then you will not reduce your misfortune, and you will create an even greater storm. Having such thoughts, we will accept everything, no matter what happens to us out of necessity, as it would happen according to our desire. Let us suppose, for example, that one has lost his beloved son, and another has lost all his property; if you consider that it was impossible to avoid what happened, and on the other hand, that from an irreparable misfortune you can derive some benefit for yourself and courageously endure what happened, and if, instead of blasphemy, you give praise to the Lord, then the misfortunes that befell you against your will will be credited to you, as if they happened at your request. If you find out that your son has been kidnapped by an untimely death, say: “The Lord has given, the Lord has taken away.” If you see that your property has become scarce, say: “naked I came from my mother’s womb, naked will I go” (Job 1.21). Do you see that the wicked prosper, and the righteous are ill-fated and suffer thousands of misfortunes, and you do not know how to find the reason for what is happening? Say: “You have cattle, and I will take them out with You” (Ps 72.22–23). And if you want to know the reason for this, then think that God has appointed a day on which he will judge the universe, and all bewilderment will disappear from you, since then everyone will receive what they deserve, like Lazarus and the rich man. Bring to mind the apostles: they were subjected to scourging and persecution, suffered thousands of disasters, they rejoiced that they were worthy to accept reproach for the name of Christ. And you, if you suffer from any illness, endure the illness courageously and thank God, and thus you will receive the same reward as the apostles. But how can one who is in illness and torment give thanks to the Lord? If you love Him sincerely. If the three youths thrown into the cave, and the others who were in bonds and in countless other calamities, did not cease to give thanks, then all the more can those who are sick and overcome with serious illnesses do this. After all, no, there really is nothing that love cannot conquer. And when the love of God manifests itself, it is above everything, and neither fire, nor sword, nor poverty, nor illness, nor death, nor anything else is terrible for the one who uses this love; laughing at everything, he will begin to soar to the sky and his spiritual mood will be no lower than those living in heaven; he will not look at anything else, neither at heaven, nor at earth, nor at sea, but will be directed towards the beauty of heavenly glory alone; just as the sorrows of this life will not be able to humiliate him, so earthly goods and pleasures will not be able to elevate him and make him arrogant. So, let us also love this love (after all, there is nothing equal to it) both for the sake of the present and for the sake of the future, or better yet, for the sake of the very nature of this love, because we will get rid of punishments both in this life and in the next century and will achieve the kingdom. But besides getting rid of Gehenna and acquiring the kingdom, something else important needs to be mentioned; above all this is to love Christ and to be loved by Him. If among people mutual love is valued above any pleasure, then what word, what thought can depict the bliss of a soul that loves God and is dear to Him? This bliss can only be known through experience. Therefore, in order to experience such spiritual joy, a blessed life and a treasure of innumerable blessings, we, having left everything, will begin to seek this love, both for our own joy and for the glory of our beloved God, because to Him belongs the glory and power with the Only Begotten (Son) and with the Holy Spirit, now and ever, and to all ages of ages. Amen. You might be interested in: