Беседа 31

Hebrews 12:14. Try to have peace with everyone and holiness, without which no one will see the Lord. 1. There are many distinctive attributes of Christianity, but the greatest and best of all are love for one another and peace. That is why Christ says: “My peace I give to you”; and also: “By this everyone will know that you are My disciples, if you have love for one another” (John 14:27, 13:35). That is why Paul now says: “Try to have peace with everyone and holiness, i.e. honesty, without which no one will see the Lord." “Take heed that no one fall short of the grace of God” (Heb. 12:15). As if he were saying to travelers walking along a long path in a large company: be careful that no one lags behind; I wish not only that you yourself achieve it, but that you also watch over others, “so that no one loses,” he says, “the grace of God.” He calls the grace of God future blessings, evangelical faith, virtuous life: all this is from the grace of God. Do not tell me that only one (man) perishes; and for this one Christ died, Christ died for one, and you do not care about him? “Observe,” he says, i.e. carefully observing, looking around, scouting how the weak are dealt with, and in every possible way exploring and learning. “Let there not be a root among you that produces poison and wormwood.” This is said in Deuteronomy (Deut. 29:18), and the expression itself is figuratively borrowed from the example of plants. “Let there not be a root among you,” he says, “that produces poison and wormwood,” just as in another place he says: “a little leaven leavens the whole lump” (1 Cor. 5:6). Not only because, he says, I want this, but also because of the harm that comes from this. If there is such a root, then do not allow it to sprout, but pull it out, so that it does not bear the fruits characteristic of it, so that it does not infect and defile others. “Lest any root of bitterness arise and cause harm, and lest many become defiled by it.” Rightly he calls sin bitter; indeed, there is nothing so bitter as sin. Those who, after (bad) deeds, are remorseful and experience great bitterness know this. (Sin), being extremely bitter, upsets the very mind. The property of bitter is to be harmful. And he put it perfectly: “a root that produces poison and wormwood”; did not say: bitter, but: “producing poison and wormwood.” A bitter root can bear sweet fruit; но корень, источник и основание «горечи" , никогда не может приносить плода сладкого, в нём всё горько, нет ничего сладкого, всё невкусно, всё неприятно, всё исполнено ненависти и отвращения. «Чтобы им , – говорит, – не осквернились многие» , т.е. чтобы того не было, отлучайте от себя людей развратных. “So that there should not be any fornicator or wicked man among you, who, like Esau, gave up his birthright for one meal” (Heb. 12:16). But was Esau a fornicator? He doesn’t say here that Esau was a fornicator, but contrasts this with the words: “have peace with everyone and holiness”; the word “wicked” refers to him. So, let no one, like Esau, be a defiler, i.e. a glutton, intemperate, devoted to the world, despising spiritual goods. “...who, like Esau, would have given up his birthright for one meal,” i.e., who gave up the honor given by God out of his own carelessness and for little pleasure lost the greatest honor and glory. This applies specifically to them (Jews) and is characteristic of low, unclean people. Not only the adulterer is unclean, but also the glutton, who is the slave of the belly; he is a slave of other pleasures, which forces him to indulge in covetousness, forces him to steal the property of others, and to commit many dishonest deeds; being a slave to this passion, he often blasphemes. He considered his birthright to be nothing and, caring about temporary pleasure, went so far as to sell his birthright. Thus, the birthright already belongs to us, and not to the Jews. This also has something to do with their suffering: (the apostle) seems to suggest that the first became last, and the second first; this one is the first through abstinence, and the other is the last through carelessness. “For you know,” he says, “that after that he, desiring to inherit the blessing, was rejected; He could not change his father’s thoughts, although he asked with tears” (Heb. 12:17). 2. What does this mean? Does he really reject repentance? No. But how does he say: “I couldn’t change my father’s thoughts”? If he condemned himself, if he cried a lot, then why “he couldn’t change his father’s thoughts”? Because it was not a consequence of repentance. Just as Cain’s sadness was not the result of repentance, which he proved by murder, so here the words (of Esau) were not the result of repentance, which he later also proved by murder: and with his intention he killed Jacob. “The days of mourning for my father are coming,” he said, “and I will kill Jacob my brother” (Gen. 27:41). Therefore, tears could not bring him repentance. And not only did (the apostle) say: “he could not change his father’s thoughts,” but: “although he asked for it with tears.” Why? Because he did not repent properly—and this is repentance—he did not repent as he should have. Otherwise, why did (the apostle) say this? Why did he now admonish those who had become careless, limping, hesitant, and weakened? After all, this is the beginning of the fall. It seems to me that here he is hinting at some adulterers, but for now he does not want to directly denounce them, but appears to be ignorant of them so that they will correct themselves. It was necessary first to introduce oneself as ignorant, and then, if they persist, to use reproof so that they would not become shameless. So Moses did with Zimri and Hazbiah (Num. 25:15). “I couldn’t change my father’s thoughts.” “I could not,” he says, “change my father’s thoughts,” either because I sinned more than can be made up for by repentance, or because I did not bring worthy repentance. Consequently, there are sins that exceed repentance. The meaning of his words is as follows: let us not allow an incurable fall; while we are only limping, it is easy to correct ourselves; and when we are completely upset, then what will happen to us? He turns this to those who have not yet fallen, holds them back with fear and says that the fallen cannot receive consolation. And to the fallen, so that they do not give in to despair, he inspires the opposite and says this: “My children, for whom I am again in the pain of birth, until Christ is formed in you” (Gal. 4:19); He who stands, hearing that it is impossible for the fallen to receive forgiveness, becomes stronger and more hopeful in his standing; and if he applies the same severity towards the fallen, he will never rise, because with what hope will he begin his correction? He not only cried, says (the apostle), but also “asked”; and thus he does not reject repentance with the words: “... could not change the thoughts of his father,” but only strengthens them more so that they do not fall. Let those who do not believe in Gehenna remember this; let those who think of sinning with impunity think about this. Why didn't Esau receive forgiveness? Because he didn’t repent as he should. 3. Do you want to see true repentance? Listen to Peter's repentance after his denial. The Evangelist, telling us about him, says: “And he went out and wept bitterly” (Matthew 26:75). That is why this sin was forgiven him because he repented as he should, although at that time the sacrifice had not yet been made, the sacrifice had not yet been made, sin had not yet been crushed, but it dominated and raged. And so that you know that Peter’s renunciation was the result not so much of his carelessness as of abandonment by God, who taught him to know human limits and not to resist what the Teacher says, not to consider himself above others, but to remember that without God nothing can happen, that “Unless the Lord builds a house, those who build it labor in vain” (Ps. 127:1), - listen to how Christ, wanting to strengthen him and teach humility, said to him alone: “And the Lord said: Simon! Simon! Behold, Satan asked to sow you like wheat, but I prayed for you, so that your faith would not fail; and when you have once turned, strengthen your brothers” (Luke 22:31–32). Since he probably thought a lot about himself, realizing that he loved Christ more than anyone else, he was allowed to fall, to renounce the Teacher; That’s why he cried bitterly, and others expressed the feelings that followed the crying. What did he really not do? He subsequently exposed himself to countless dangers, proving his courage and spiritual strength in everything. Judas also repented, but badly, because he hanged himself; Esau also repented, as I said, or more correctly, he did not repent at all, because his tears were not tears of repentance, but rather of malice and anger, as can be seen from the consequences; Blessed David repented, expressing himself this way: “every night I wash my bed, I wet my bed with my tears” (Ps. 6:7). He mourned a sin committed long ago after so many years and after so many generations, as if it had been committed recently. The repentant should not be angry or irritated, but lament, as one who is condemned, as one who lacks boldness, as one convicted, as one who expects salvation from mercy alone, as one who has shown himself to be unappreciative of his benefactor, ungrateful, dishonest and worthy of countless torments. If he begins to think about this, he will not be angry and irritated, but will sigh, grieve, weep and weep day and night. A repentant should never forget his sins, but pray to God that he does not remember them, and never forget about them: if we remember them, then God will forget them. Let us condemn and punish ourselves: in this way we will appease the Judge. Confessed sin becomes less, and unconfessed sin becomes greater. If shamelessness and ingratitude are added to sin, then it will never stop; and how can such a person be careful not to fall into the same sins that he previously committed out of ignorance? So, I exhort you, let us not deny, let us not be shameless, lest we be punished against our will. Cain heard from God: “Where is Abel, your brother?” and said: “I don’t know; Am I my brother’s keeper?” (Gen.4:9)? Do you see how this made sin worse? That’s not what his father did, but how? Hearing: “Where are you? He said, “I heard Your voice in paradise, and I was afraid, because I was naked, and I hid myself” (Gen. 3:9-10). It is a great benefit to be aware of sins and constantly remember them; nothing heals sinful habits more than constant remembrance (of sins); nothing makes a person slower to commit evil. I know that conscience shrinks and does not like to be tormented by the memory of sins; but you force the soul and put a bridle on it; she rages like an unbridled horse, and does not want to be convinced that she has sinned. But all this is satanic work. And we will convince her that she has sinned, so that she will repent and, having repented, get rid of punishment. How, tell me, do you want to receive forgiveness for your sins without confessing them? The sinner, of course, is worthy of mercy and compassion; but you, who are not yet convinced that you have sinned, how do you want to be pardoned, being so shameless in your sins? Убедим же себя, что мы согрешили; We will not only say this with our tongue, but also with our mind; Let us not only call ourselves sinners, but also represent our sins, counting each one separately. I don’t tell you: put yourself on display in front of everyone, expose yourself in front of others; but I advise you to follow the prophet who says: “Reveal your way to the Lord” (Ps. 36:5). Confess your sins before God, confess them before the Judge, praying, if not with your tongue, then with your memory, and thus seek pardon. If you constantly keep your sins in mind, then you will never remember evil to your neighbor - I’m not saying: if you only realize that you are a sinner: this can not so much humble the soul as the sins themselves, counted separately. By constantly having them in mind, you will neither remember evil, nor become angry, nor slander, nor become arrogant, nor fall into the same sins again, and you will become stronger in doing good deeds. 4. Do you see how many benefits come from remembering sins? Therefore, let us inscribe them in our minds. I know that the soul rejects such an unpleasant memory; but we will force, we will force her. It is better for her now to suffer from the remembrance of her sins than at that time from punishment for them. Now, if you remember them, constantly confess them before God and pray for their (forgiveness), you will sooner destroy them. If you forget them now, then you will inevitably remember them when they are discovered before the whole universe and announced before everyone - friends, enemies, and angels. After all, the Lord did not say to David alone: ​​“You did it in secret, but I will do it before all Israel and before the sun” (2 Sam. 12:12), but also to all of us. You were afraid, He will say, of people and were ashamed of them more than of God; you did not think about the all-seeing God, but were ashamed of people, because “His fear is only the eyes of men” (Sir.23:26); for all this you will give an account - I will reprove you, revealing your sins before the eyes of everyone. And that this is true - that on that day the sins of all of us will be revealed, if we do not now destroy them by frequent remembrance of them - listen to how the hard-heartedness and inhumanity of those who were not merciful here are revealed: “For I was hungry,” he says, “and you did not give me anything to eat” (Matthew 25:42). When is this said? Is it in a secluded and secret place? Нет, – но когда? When “the Son of Man comes in His glory” and gathers “all nations,” when he “separates” one from another, placing them “on the right” and “on the left,” then he will say in the hearing of everyone: “For I was hungry, and you did not give Me anything to eat.” Remember also how the five virgins will hear in front of everyone: “Truly I say to you, I do not know you” (Matthew 25:12). “Five” and “five” here do not mean only five in number, but all evil, cruel and inhuman virgins, as well as those who are not like that. Also, having buried one talent (in the ground), he heard in front of everyone - both those who brought five, and those who brought two talents: “the wicked servant and the slothful” (Matthew 25:26). And not only in words, but also in deeds, he then convicts them, just as the evangelist says: “They will look at Him whom they have pierced” (John 19:37). Общее будет воскресение всех – и грешных, и праведных; всех вместе будет судить Судия. Imagine those who, in grief and sorrow, will be cast into fire, while others will be crowned. “Come,” He will say, “you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world”; and to others: “Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels” (Matthew 25:34, 41). Будем не только слушать эти слова, но и начертывать их пред глазами нашими. Let us imagine that he himself now appears before us and says this, and that we are thrown into that fire. What will we feel in our souls? How can we console ourselves? What happens when we are divided into two sides? What – then, when we are accused of kidnapping someone else’s property? What excuse can we imagine, what plausible excuse? None; but they will inevitably drag us, bound and with bowed heads, into the openings of burning furnaces, into a river of fire, into darkness, into endless torment, and we will have no one to deliver us. After all, it is impossible to go from here to there: “between us and you,” the (righteous) will say, “a great chasm has been established” (Luke 16:26); and even if they wanted, even then it is impossible to cross over and give a helping hand, but inevitably we will burn forever, and no one will help us, even if it were a father, or a mother, or anyone else, even one who has great boldness before God. “A man,” it is said, “will in no way redeem his brother and will not give God a ransom for him” (Ps. 48:8). So, if you cannot place the hope of salvation on another, but only on the love of God and then on yourself, then, I exhort you, we will do everything to ensure that our life is pure and our behavior is impeccable, so that we do not allow any defilement from the very beginning; and if we allow it, then we will not indulge in sleep after desecration, but constantly cleanse the impurity with repentance, tears, prayers, and alms. А что, скажешь, если я не в состоянии творить милостыню? Но ты имеешь чашу холодной воды, как бы ты ни был беден; ты имеешь две лепты, в какой бы бедности ты ни на­ходился; ты имеешь ноги, чтобы посетить больных, или схо­дить в темницу; ты имеешь кровлю, чтобы принять странников. Нет, подлинно нет никакого оправдания не творящему милостыни. We often tell you about this, so that you may have at least some success from frequent repetition; говорим, забо­тясь не столько о благодетельствуемых, сколько о вас самих. To them you give (the blessings) here, and you yourself will receive in return (the blessings) heavenly, which may we all be worthy of, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor and worship, now and ever, and unto 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: