Беседа 22

Hebrews 11:3–4. By faith we understand that the worlds were framed by the word of God, so that what is visible was made out of things that are visible. By faith Abel offered God a better sacrifice than Cain; by it he received evidence that he was righteous, as God testified about his gifts; He still speaks with it even after death. 1. Faith requires a soul that is alert and youthful, rising above everything sensible and soaring above the feeble thoughts of men. It is impossible to be a believer otherwise than by freeing oneself from the generally accepted (order of things). Therefore, since the souls of the Jews were weak and, although they began with faith, but then due to circumstances - I mean suffering and sorrow - they became weak, fell into cowardice and hesitated, then (the apostle) first encouraged them with their own exploits: “Remember,” he said, “your former days”; then by the Scripture, which says: “The just shall live by faith”; then with his own considerations: “Faith,” he said, “is the realization of what is expected and the certainty of what is unseen.” Now he (encourages them) by the example of his ancestors, those great and wondrous men, and seems to say this: if then, when blessings were at their feet, everyone was saved by faith, then how much more so are we. When the soul sees another sharing the same thing with it, it calms down and feels relieved. This is how it happens both in matters of faith and in sorrow, as the apostle says in another place: “to be comforted with your common faith, yours and mine” (Rom. 1:12). The human race is very suspicious, cannot rely on itself and fears for the correctness of its judgments; Moreover, he cares, and cares a lot, about the opinions of others. What does Paul do? He encourages them by the example of their ancestors, and above all by a general idea. Faith was then condemned as unproven and even misleading; therefore he proves that the greatest deeds are accomplished by faith, and not by reasoning. How does he prove this, tell me? “By faith,” he says, “we understand that the worlds were framed by the word of God, so that from what is invisible was made what is visible.” It is known, he says, that God created from non-existent things that exist, from invisible things that exist, from non-existent things that exist. But how is it known that He did this “by word.” Reason does not suggest anything like that, but on the contrary says that the visible comes from the visible. Philosophers especially claim that nothing comes from nothing, since they are spiritual people and do not leave anything to faith. Meanwhile, they expose themselves when, speaking about something great and lofty, they leave it to faith; So, for example, they say that God is without beginning and unborn, while reason does not inspire this either, but the opposite. And look at their great stupidity. They say that God is without beginning; and this is much more amazing than the origin of (existent) from non-existent. To say that He is without beginning, that He is not born, that He is of Himself and not born from another, is much more incomprehensible than to say that God created existing things from non-existent things. There is a lot of probability here, namely, that He created something, that what was created has a beginning, that it was created entirely; and there are the words: original, unborn, has neither beginning nor time - tell me, don’t they require faith? But (the apostle) does not point out what is much more important, but what is less important: “by faith,” he says, “we understand that the worlds were built by the word of God.” How, he says, is it known that God created everything “by word”? Reason does not inspire this, and no one was there when this happened. It is known by faith; this knowledge is a matter of faith. That’s why he said: “by faith we know.” What, tell me, do we “know by faith”? That the visible came from the invisible. This is a matter of faith. Having said this in general, he then reveals this, pointing to faces. The valiant man stands intact. universe, as (the apostle) later put it. Namely, pointing to the example of one hundred or two hundred people, and knowing that quantity is not important in comparison with quality, he then said: “those of whom the whole world was not worthy” (Heb. 11:38). “By faith Abel offered to God a better sacrifice than Cain.” (goodwill) of God. This suffering was close to them: “because,” he says, “you also suffered the same from your fellow tribesmen” (1 Thess. 2:14). At the same time, it shows that they too suffered from envy and hatred. He honored God and died for what he honored; but I have not yet received the resurrection. His good mood was revealed, what depended on him was done; and what depends on God has not yet been provided to him. “The best”: (so the apostle) here calls the sacrifice the best, the most excellent, the most necessary. We, he says, cannot say that it was not accepted; (God) accepted it and said to Cain: “If you do good, don’t you lift up your face” (Gen. 4:7). Consequently, Abel brought both the right and the right. However, what reward did you receive for this? He was killed by the hand of his brother; The condemnation to which the father was subjected for sin was first taken upon himself by the righteous son, and he suffered all the more severely because he suffered from his brother, and the first. He did a righteous deed without seeing an example in anyone. In fact, who did he look at and honor God so much? On father and mother? But they insulted (God) for His benefits. On your brother? But he did not honor Him either. Thus, he himself performed a good deed. And while he was worthy of honor, what does he get? Killed. Further (the apostle) gives him another praise: “by this,” he says, “he received evidence that he was righteous, as God testified about his gifts; even after death he still speaks with it.” How else could it be proven that he is a righteous man? Fire, it says (in Scripture), came down and burned his victims. Instead of: “And the Lord looked upon Abel and his gift,” (one translator) reads: “and he set it on fire” (Gen. 4:4). So, (God) testified in words and deeds that he was a righteous man, and yet, seeing that he was being killed for Him, he did not hinder, but allowed it. 2. But with you (says the apostle) it is not so. How, when you have prophets, examples, and many suggestions, signs and wonders? So there truly was faith there. What miracles did he (Abel) see in order to make sure that some benefits would be given to him as a reward? Was it not by faith alone that he was virtuous? What does it mean: “he still speaks with it even after death”? In order not to lead them to despair, (the apostle) shows that (Abel) received part of the reward. Which? What they say about him is that he is remembered a lot. This is exactly what he expressed with the words: “even after death he still speaks with it”; those. (the brother) killed him, but did not kill his glory and honor with him. He didn't die; in the same way you will not die, because the more someone suffers, the greater his glory. How does he “speak after death”? This is a sign of life when everyone glorifies, exalts and pleases; he who convinces others to be righteous, of course, “speaks.” It is not so much the word that acts as his suffering. Just as the sky, becoming only visible, “speaks,” so he, being remembered. Even if he himself preached about himself, if he had thousands of tongues and was alive, then they would not be astonished at him as they are now. In other words, (such glory) is not achieved with impunity and easily, and does not disappear. “By faith Enoch was translated so that he did not see death; and he was no more, because God had translated him. For before his migration he received a testimony that he pleased God. And without faith it is impossible to please God; For he who comes to God must believe that He exists and is a rewarder of those who diligently seek Him” (Heb. 11:5-6). He showed faith greater than Abel's. How? So, although he lived after Abel, what happened to Abel could turn him away (from virtue). How? God foresaw that (Abel) would be killed, because he said to Cain: “Sin lies at the door,” do not add more (Gen. 4:7), - he was revered by him, and yet did not deliver him. But (Enoch) did not give in to carelessness because of this, did not say to himself: what is the use of labor and danger? Abel revered God, and (God) did not deliver him. What is the benefit of a dead person because his brother is punished? What benefit could he get from this? Let us assume that I subjected (Cain) to severe punishment; but what does it matter to the murdered man? He didn’t say or think anything like that, but left it all, knowing that if there is a God, then without a doubt there is also a rewarder, although at that time they still knew nothing about the resurrection. If people, who still knew nothing about the resurrection, but saw the opposite here, were so pleased, then shouldn’t we? They did not know about the resurrection, nor could they see any examples. This is what made (Enoch) pleased (God) that he received nothing. He knew that God is a rewarder; but tell me where from? After all, Abel had not yet received retribution. Thus, reason instilled one thing, and faith - the opposite of what was visible. So you too, says (the apostle), if you see that you do not receive any reward here, do not be embarrassed. How was it “by faith that Enoch was translated”? Pleasure (to God) was the reason for the resettlement, and the reason for pleasure was faith. In fact, if he were not convinced that he would receive reward, then how would he please? “Without faith it is impossible to please God.” Why? Because only those who believe that there is God and reward can receive reward. This is where goodwill comes from. “For he who comes to God must believe that He exists,” and not “that” He exists. If what is (God) is accepted by faith and not comprehended by reason, then is it possible to comprehend with reason what He is? If the fact that He is a rewarder requires faith, and not mental considerations, then how can one grasp the properties of His being with reason? What mind can comprehend them? There are people who say that everything that exists exists by itself. Do you see that if we do not believe in everything, not only in retribution, but also in the very existence of God, then everything perishes for us? Many people ask where Enoch was resettled and why he was resettled, why he did not die, and not only he, but also Elijah, and if they live, then how they live and in what condition. But asking about this is completely unnecessary. The Scripture said that the first was translated, and the last was taken up (to heaven); but where they exist and how they exist does not add to this, because it does not say anything other than what is necessary. Such an event - I mean the transmigration (of Enoch) - happened soon, at the very beginning, so that humanity would have hope for the end of death, for the destruction of the power of the devil, for the fact that death will be destroyed: after all, he was not translated dead, but in such a way that he did not see death. Therefore (the apostle), having said that he was translated alive, adds: “he pleased God.” Just as another father, having threatened his son and wanting to carry out the threat immediately after expressing it, nevertheless restrains himself and hesitates in order to reason and reassure (his son), however, leaving the threat in full force, so God, speaking humanly, could not resist, but immediately showed that death would be destroyed. He first allowed death to strike the righteous man, wanting to frighten his father with his son. To show that His determination remains in full force, He immediately subjected this punishment not to evil people, but even to those who pleased Him, i.e. blessed Abel; and soon after he brought Enoch away alive. He did not resurrect the first, so that people would not indulge in carelessness, but he resettled the last alive; Abel frightened him, and Enoch inspired him with zeal to please Him. Thus, those who claim that everything revolves and happens by itself, and do not expect reward, do not please (God) just like the pagans; and He “rewards” those who “seek Him” through works and knowledge. 3. So, having a Rewarder, let us do everything so that we do not lose rewards for virtue. Not to think about such retribution, to neglect such retribution, is worthy of many tears. Just as He rewards those who seek Him, so He rewards those who do not seek Him - on the contrary: “Seek and you will find” (Matthew 7:7), said (the Lord). How can you find the Lord? Remember how gold is found - with great difficulty. “...I seek the Lord,” says (the Psalmist), “my hand is stretched out in the night and does not fall” (Ps. 77:3). As we seek what is lost, so let us seek God. (When looking for something) don’t we direct our whole mind there? Shouldn't we ask everyone? Are we taking any trips? Don't we promise money? Let's say we lost a son. What are we not doing then? What land are we missing, what sea? Don't we consider money, houses, and everything else less important than finding it? And if we find it, we hold it, embrace it, and don’t let it go. If, wanting to find something, we use all measures to find what we want, then shouldn’t we act all the more with regard to God as when finding something necessary, or better yet, not like that, but much more? But since we are weak, then seek God at least as much as you seek your money or your son. Are you taking any trips for this purpose? Have you ever traveled for money? Aren't you inventing all sorts of means for this? And when you find it, aren’t you happy then? “Seek,” it is said, “and you will find.” Searching requires a lot of care, especially regarding God, because in this case (there are) many obstacles, many misunderstandings, many things that amaze our feelings. Just as the sun, although in itself is clear and appears to the eyes of everyone, and we do not need to look for it, but if we bury ourselves in the ground and close ourselves on all sides, then it will take a lot of work for us to see the sun, so it is here: if we bury ourselves in the depths of the vicious wishes, into the darkness of the passions and affairs of everyday life, then with difficulty we will be able to look, with difficulty - to raise our heads. Buried in the depths, the higher we look, the closer we will be to the sun. Let us also shake off the dust from ourselves, dispel the darkness that surrounds us; it is thick, impenetrable and does not allow us to look up. How, you say, can we disperse this cloud? If we attract to ourselves the rays of the spiritual sun, the sun of righteousness, if we raise our hands to the sky: “the lifting of my hands,” says (the Psalmist), “is like the evening sacrifice” (Ps. 141:2), - if we raise our grief and mind with our hands. You who are initiated into the mysteries know what I am talking about; you probably understand what has been said and understand what I am hinting at. Let us direct our minds to grief. I know many men who have almost withdrawn from the earth, raise their hands beyond measure, mourn that it is impossible to rise even higher, and pray with such zeal! I wish that you will always be the same; if not always, then often; if not often, then at least sometimes, at least in the mornings, at least in the evenings. Tell me, can't you raise your hands? Raise your mind then as much as you want; lift it up to the very sky. If you wanted to reach the very top and, having risen even higher, march there, and this is possible for you. Our mind is lighter than any bird and soars higher. And when he still receives the grace of the Spirit, - oh, how fast then, how impetuous, how he flies over everything, how not easily he descends and falls to the ground! Let's arrange such wings for ourselves; on them we will be able to fly over the stormy sea of ​​real life. The fastest of birds fly harmlessly over mountains and hills, seas and cliffs in a short time. Such is the mind: when it is inspired, when it abandons everything worldly, then nothing can hold it back, then it is above everything and even the fiery arrows of the devil. The devil is not such a skilled shooter that he could reach this height - but what? He throws arrows - because he is shameless - but they do not reach the target; the arrow returns to him without success, and not only without success, but also on his own head, because, having been thrown by him, it must certainly hit someone. Just as (an arrow) thrown by people either hits what it is thrown at - a bird, a wall, clothing, a tree - or cuts through the air, so the arrow of the devil must certainly hit someone; if it does not hit the one it is thrown at, it will certainly hit the one who threw it. From many examples one can be convinced that when we are not affected by it, then he is certainly affected. So, for example, he schemed against Job, and did not defeat him, but he himself was struck; plotted against Paul, and did not strike him, but he himself was struck. And we can see this everywhere if we are careful. When he does not strike, then he himself is defeated; and even more so when we, having armed ourselves and protected ourselves against him with the sword and shield of faith, carefully watch so as not to be caught. The devil's arrow is a vicious desire. In particular, anger is fire, it is a flame that seizes, kills; burns. But we will quench it with long-suffering and abstinence. Just as a red-hot iron, when dropped into water, loses its heat, so anger, having entered the soul of a long-suffering person, does not harm the long-suffering person at all, but on the contrary brings benefit, so that he becomes even stronger. Nothing compares to longsuffering. Such a person is never offended; but just as adamantium bodies do not break, so do these souls; he is taller than arrows. The long-suffering one is tall and so high that the blow of an arrow does not reach him. When someone loses their temper, you laugh; Laugh, however, not obviously, so as not to irritate him even more, but laugh in your soul, to yourself. We laugh at children when they hit us with anger, as if wanting revenge. (And so at him) if you laugh, then between you and him there will be the same difference as between a child and a husband; if you become upset, you will become a child, because he who is angry is more foolish than children. Tell me: when someone sees that a child is losing his temper, doesn’t he laugh? The same thing happens with those who are angry: they are cowardly, and if they are cowardly, then they are also reckless: “an irritable person,” says (the Wise One), “shows foolishness,” which means he is a foolish child, “but a patient man has much understanding” (Proverbs 14:29). Let us acquire this long-suffering, from which comes great prudence in those who maintain it, so that we may be worthy of the blessings promised to us in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, honor and worship, now and ever, and to the ages of ages. Amen. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: