Беседа 4

Hebrews 2:5–7. For God did not subject the future universe of which we are speaking to the Angels; on the contrary, someone testified nowhere, saying: What does it mean to a man that You remember him? or son of man, that You visit him? You did not humiliate him much before the Angels. 1. I would like to know for sure whether anyone listens to my words with due attention, whether we are throwing seeds along the way; then I would begin to offer teaching with greater zeal. Of course, even if no one listens, we will speak out of fear inspired by the Savior. “Speak,” says (the Lord), “to this people, and if they do not listen, you yourself will be innocent” (Ezek. 3). But if I were convinced of your zeal, I would speak not only out of fear, but would also do it with pleasure. Now, if no one listens, although I myself am not in danger as someone doing my job, this work is without pleasure. What good does it really do if no one is edified, although I am not accused? And if you were attentive, then we would benefit not so much from the fact that we are not punished, but from your success. How can I be sure of this? Having noticed some of you who are not very attentive, I will ask them especially when I meet them, and if I find that they remember something of what was said - I don’t say everything, this is not very convenient for you, but at least a little of a lot - then, obviously, there will be no need for me to worry about the others. I should not have told you about this in advance and caught you unprepared, but it would be nice if in this way I find (those who remember what was said); or better to say, even in this case I can find you unprepared. After all, what I will ask, I say in advance, and when I ask, I do not announce it; maybe today, maybe tomorrow, maybe in twenty or thirty days, maybe less, maybe more. So God did not announce to us the day of our death, did not reveal to us whether today, or tomorrow, or in a whole year, or in several years, He would come, so that, out of the unknown of what was expected, we would constantly keep ourselves virtuous. He said that we would die, but He did not say when. In the same way, I told you what I would ask, but did not add when, wanting you to take care of this constantly. Don’t tell anyone: I heard this four, five or more weeks ago and I can’t remember; I want the listener to remember in such a way that he never forgets, erases from memory or loses what was said, just as I want you to remember not in order to retell it to me, but in order to benefit you yourself; that's what I care about. However, having said what needed to be said as a warning, it is necessary to begin the conversation in order. What are we supposed to talk about today? “For it was not to the Angels,” says (the apostle), “God subjected the future universe of which we are speaking.” Is he talking about some other universe? No, about this very thing: that’s why he adds: “about which we are talking,” so as not to allow the erring mind to look for some other universe. Why does he call her future? Just as in another place he says: “who is the image of the future” (Rom. 5:14), reasoning about Adam and Christ in the Epistle to the Romans and calling the incarnate Christ future in relation to the times of Adam - because Christ had to come - so here, saying: “when he introduces the Firstborn into the universe” (Heb. 1:6), so that you do not think that he is talking about another universe, he repeatedly asserts in a different way, by the very name of its future - because the universe had to appear, but the Son of God has always been. Thus, God subjected this universe, which was about to appear, not to the angels, but to Christ. Obviously, he says that it was told to the Son, and no one can say that to the angels. Then he cites another testimony: “witnessed,” he says, “by someone nowhere.” Why did he not mention the name of the prophet, but kept silent about him? He does the same in other testimonies, as, for example, when he says: “Likewise, when he introduces the Firstborn into the world, he says: And let all the angels of God worship him” (Heb. 1:6); and again: “I will be His Father” (Heb. 1:5); and again: “It is said about the Angels: You create flaming fire with Your Angels and Your servants.” And about the Son: “and: in the beginning You, Lord, founded the earth” (Heb. 1:7, 10). So here he says: “someone testified somewhere, saying.” By this very fact that he is silent and does not name the one who gave the testimony, but cites it as well-known and undoubted, it seems to me that he shows that (his listeners) were very knowledgeable in the Scriptures. “What does man mean, that You remember him? or son of man, that You visit him? You did not humiliate him much before the Angels; You crowned him with glory and honor, and set him over the works of Your hands; you put all things in subjection under his feet” (Heb. 2:6–8). 2. Although this is said about humanity in general, it can more importantly refer to Christ in the flesh; precisely the words: “he put everything under his feet” refer more to Him than to us. The Son of God visited us, insignificant creatures, and, having accepted our (nature) and united us with Himself, became above all. “When,” continues (the apostle), “he subdued everything to him, he left nothing unsubdued to him. Now we do not yet see that all things are subjected to him” (Heb. 2:8). The meaning of his words is as follows: since he said: “until I make your enemies your footstool” (Heb. 1:13), and (the listeners) after this could still indulge in sorrow, then he, having then inserted a few words, gives such evidence that confirms the previous one. So that they do not say: how did God put enemies under His feet when we are subjected to such disasters? - he pointed out this very thing before - namely, the expression: “until” means fulfillment not immediately, but after time, and here he reveals the same in more detail. From the fact that they have not yet been conquered, he says, do not conclude that they will not be conquered. That they must be subdued is known, because the prophecy says about this: “When,” he says, “he subdued everything to him, he left nothing unsubdued to him.” Why is not everything subject to Him? Because it has to be conquered. So, if everything must be submitted to Him, although it has not yet been submitted, do not grieve or be troubled. If the end had already come and everything had been conquered, and you were subjected to such calamities, then justly you could grieve; now we do not yet see everything subjugated to Him; the King has not yet completely assumed power. Why are you embarrassed when you endure suffering? The sermon has not yet prevailed over everyone; The time has not yet come to submit completely. Further (offered) another consolation: He who has to conquer everyone, himself died and endured countless sufferings. “We see,” he says, “that because he suffered death, Jesus was crowned with glory and honor, who was made a little lower than the angels” (Heb. 2:9). Then he again adds something coveted: “crowned with glory and honor.” Do you see how he relates everything to Him? And the expression: “not much” can more refer to Him who was only three days in hell than to us, who have been subjected to corruption for so long; in the same way, the expression: “in glory and honor” refers much more to Him than to us. (The Apostle) here again recalls the cross, trying to do two things - to prove His care and to persuade them to endure everything generously, looking to the Teacher. If, he says, He whom the angels worship suffered to be humbled “a little before the angels” for you, then all the more you, who are less than the angels, must endure everything for Him. Then he explains that glory and honor are the cross, just as (Christ) himself calls it glory when he says: “The hour has come for the Son of Man to be glorified” (John 12:23). Do you see what the fruit of the cross is? Do not be afraid of him; it seems deplorable to you, but it produces countless benefits. By this (the apostle) proves the benefit of temptations. Then he says: “that by the grace of God he might taste death for all” (Heb. 2:9). “So that,” he says, “by the grace of God.” And He suffered by the grace of God towards us: “Who did not spare His own Son, but delivered Him up for us all” (Rom. 8:32). Why? Not because he had to do it for us, but by grace. And in the letter to the Romans he says: “much more does the grace of God and the gift by the grace of one man, Jesus Christ, abound for many” (Rom. 5:15). “that He, by the grace of God, might taste death”: not for believers only, but for the whole universe - He died for everyone. What is it that not everyone believed? He did his job; and therefore (the apostle) directly says: “to taste death for all.” He did not say: He will die, because He actually tasted (death) and remained in it for a short time, soon resurrecting. Thus the words: “suffering death” mean the true death of Christ; and the words: “excellent than angels” indicate His resurrection. Just as a doctor, not having the need to eat the medicine prepared for the patient, out of his concern for him, eats it himself in advance in order to convince the patient to boldly accept the food offered, so Christ, knowing that all people are afraid of death, and wanting to convince them to boldly go to it, tasted it himself, without having to do so. “For,” He says, “the prince of this world comes, and has nothing in Me” (John 14:30). Thus, the word: “by grace,” as well as the expression: “to taste death for all,” inspires this very thing. “For it was fitting that He, for whom are all things, and from whom are all things, bringing many sons to glory, should make the captain of their salvation through suffering” (Heb. 2:10). 3. Here he speaks of the Father. Do you see how in relation to Him he uses the expression: “imzhe”? He would not have done this if it were humiliating and befitting only the Son. And the meaning of his words is as follows: God did, he says, worthy of his love for mankind, revealing the Firstborn, the most glorious of all and, as it were, a warrior courageous and superior to others, presenting Him as a model for others. “... the leader of their salvation,” that is, the author of salvation. Do you see what a difference (between Him and us)? Although He is the Son, and we are sons, He saves, and we are saved. Do you notice how (the apostle) also unites us with Him, - he says, - here unites; - here, on the contrary, he separates. Do you see that enduring suffering is not a sign of the rejected? If the Father honored the Son first of all by bringing Him through suffering, then truly taking on the flesh and enduring what He endured is a much greater matter than creating the world and bringing it from non-existence into being; and the latter is a work of love for mankind, but the former is much more, as (the apostle) himself explains this when he says: “in order to show in the coming centuries the exceeding riches of His grace,” “... he was raised up with Him, and seated in the heavenly places in Christ Jesus” (Eph. 2:7, 6). “For it was fitting that He, for whom are all things, and from whom are all things, bringing many sons to glory, should make the captain of their salvation through suffering” (Heb. 2:10). It was fitting, he says, for Him, who provided for all things and brought everything into being, to give the Son for the salvation of others, one for many. However, he did not say so, but says: “performed through suffering,” expressing that whoever suffers for someone not only benefits him, but also becomes more glorious and more perfect. And this, he says, is for believers, in order to encourage them. And Christ was glorified when he suffered. However, when I say that He is glorified, do not think that He received an increase in glory; He always had the glory that is inherent to Him, without adding to it at all. “For both he who sanctifies and those who are sanctified are all from One; therefore He is not ashamed to call them brethren” (Heb. 2:11). This is how he again unites them (with Christ), giving them honor, comforting and calling them brothers of Christ because “all is from One”; but at the same time he defines (his words) and shows that he speaks about Christ according to the flesh, expressing himself like this: “he who sanctifies and those who are sanctified.” Do you see what a difference (between Him and us)? He sanctifies and we are sanctified. And above He is called the leader of their salvation. “We have one God the Father, from whom are all things” (1 Cor. 8:6). “Therefore He is not ashamed to call them brethren.” Do you see how His superiority is shown again? By the expression: “not ashamed,” he shows that all this depends not on the essence of the subject, but on the mercy and great humility of the one who is not ashamed. Although from one, He sanctifies, and we are sanctified. Great difference! He is from the Father as the true Son, i.e. from His essence; and we, as creatures, i.e. out of nothing; therefore there is a great difference between Him and us. That is why (the apostle) says: “He is not ashamed to call them brethren, saying: I will proclaim Your name to My brethren” (Heb. 2:11-12). Having taken on flesh, He also took on brotherhood; together with the flesh, brotherhood also transcended. This is said correctly; but what do these words mean: “I will trust in Him” (Heb. 2:13)? And what follows after them (said) is not in vain: “Here I am and the children whom God gave Me”; in them He calls himself father, as he called himself brother there when he said: “I will proclaim Your name to My brethren.” Here again His superiority and great difference (between Him and us) are expressed, as well as in the following words: “And as children share in flesh and blood” (Heb. 2:14). Do you see the similarities? According to the flesh. “And He also received them.” Let all heretics be ashamed, let those who claim that He came illusory and not truly be put to shame; (the apostle) did not only say: “He also perceived them,” and did not stop there, although it would have been enough if he had said so, but expressed something even greater, adding: “also.” He did not appear as a ghost, he says, and not as a ghost, but truly; otherwise there should not have been an expression: “also.” Having shown His brotherhood with us, (the apostle) further gives the reason for such dispensation: “so that,” he says, “by death he might destroy the one who has the power of death, that is, the devil” (Heb. 2:14). Here he expresses that amazing (thing) that with what the devil conquered, he himself was defeated, and with what weapon he was strong against the universe, with this Christ defeated him; also means the great power of the Victorious One. Do you see what good His death produced? “And to deliver those who through fear of death were subject to slavery all their lives” (Heb. 2:15). Why are you afraid, he says, why are you afraid of abolished (death)? She is no longer terrible; she has been trampled upon, despised, and has become insignificant and worthless. What do the words mean: “who, out of fear of death, were subject to slavery throughout their lives”? What does (the apostle) express with them? The fact that he who fears death is a slave and takes all measures not to die; or that all people were slaves of death and, since it had not yet been defeated, were in its power; or, if not this, then the fact that people lived in constant fear: constantly expecting that they would die, and fearing death, they could not feel any pleasure, because this fear was constantly in them, which is what (the apostle) hints at with the words: “throughout life.” Here he shows that those who grieve, are persecuted, are persecuted, deprived of their fatherland, property and all other benefits, lead a more pleasant and freer life than those who constantly live in luxury, do not tolerate anything like that and prosper - because the latter are under this fear all their lives and are its slaves, while the former are free from it and laugh at those that the latter fear. Just as if someone began to fatten with abundant feeding a prisoner doomed to death and constantly awaiting it, so exactly did death in ancient times (do to people). And now what happens is as if someone, having driven away fear, encouraged them to strive with pleasure and, having proposed a feat, promised to lead them not to death, but to the kingdom. Tell me, among whom would you like to be: those who become fat in prison, daily awaiting their sentence, or those who strive hard and labor voluntarily in order to be clothed with the diadem of the kingdom? Do you see how (the apostle) lifts up their soul and lifts up their grief? Moreover, he suggests that not only death has been abolished, but through it the one who constantly rebels and wages an irreconcilable war against us is also defeated, i.e. the devil, because whoever is not afraid of death is outside the power of the devil. If “skin for skin, and for his life a man will give all that he has” (Job 2:4), then whoever decides to sacrifice it, whose slave can he be? He is not afraid of anyone, is not afraid of anyone, is higher than everyone and freer than everyone. For whoever neglects his own soul will much more neglect the rest. When the devil finds such a soul, he cannot fulfill any of his intentions on it. Really, tell me what (he can do with her)? Will she be threatened with deprivation of property, dishonor and expulsion from the fatherland? But all this is of little importance to someone who does not even value his own soul, like blessed Paul (Acts 20:24). Do you see that he who overthrows the heavy power of death also crushes the power of the devil? Whoever knows how to philosophize immensely about the resurrection, will he be afraid of death, will he be afraid of something else? Therefore, do not grieve and do not say: why do we endure such and such? - because in this way the most glorious victory is achieved; and it would not have been glorious if (Christ) had not destroyed death by death. And the surprising thing is that in this way He defeated her, which was why she was strong, showing everywhere his power and wisdom. Let us not betray the gift that was communicated to us: “you did not receive,” says (the apostle), “the spirit of slavery” (Rom. 8:15), “but power and love and chastity” (2 Tim. 1:7). Let us stand courageously, laughing at death. 5. But I have to sigh heavily (when I think) where Christ has raised us, and where we are bringing ourselves down. When I imagine the screams heard in the square, the sobs that happen for those who have departed from life, groans and other outrages, then, believe me, I am ashamed of the pagans, Jews and heretics who see this and absolutely all laugh at us for it, and no matter what I say after that about the resurrection, my words will be in vain reasoning. Why? Because the pagans pay attention not to what I say, but to what you do. They will immediately say: can any of them ever despise death if he cannot even see another dead? Paul speaks beautifully, beautifully and worthy of heaven and God’s love for mankind. What is he saying? “And to deliver those who through fear of death were subject to slavery all their lives” (Heb. 2:15). But you do not allow him to believe this, refuting his words with your deeds, although God took many measures to destroy your bad custom. Now, tell me, what do the burning lamps mean? Don't we see off the dead as ascetics? What (mean) the chants? Don’t we glorify God, don’t we thank Him that He finally crowned the one who had departed, freed him from labor, delivered him from fear and accepted him into himself? Isn’t that what hymns are for, isn’t that what chants are for? All this is characteristic of those who rejoice: “If anyone is happy, let him sing psalms,” says (the apostle) (James 5:13). But that is not what the pagan looks at. Do not point me, he says, to someone who philosophizes without being subjected to sorrow - this is not at all important and not surprising - but show me someone who would philosophize in the midst of sorrow itself; then I too will believe in the resurrection. It is not surprising when worldly women do this, although this is regrettable, because wisdom is required of them: “I do not want,” says Paul, “to leave you ignorant about those who are dead, so that you do not grieve like others who have no hope” (1 Thess. 4:13); he wrote this not to monks and not to those who dedicated themselves to permanent virginity, but to worldly wives who were married, and to worldly husbands. However, this is not so sad; and when someone, a wife or husband, claims to be crucified for the world, he tears out his hair, and she weeps inconsolably, then what could be more obscene than this? Believe my words that if we were to do as we should, then such people should be excommunicated for a long time from the thresholds of churches. If anyone is truly worthy of tears, then these are those who still fear and tremble at death, who do not believe in the resurrection. But, you say, I don’t believe in the resurrection, but I follow custom. Why, tell me, when you set out on a journey and undertake a long journey, do you not do this? And then, you say, I cry and sob, following the custom. But there you really follow the custom; and here you despair of returning. Remember what you sang at that time (at burial)? “Return, my soul, to your rest, for the Lord has prospered you” (Psalm 115:6); and again: “I will fear no evil, because You are with me” (Psalm 22:4); and again: “You are my cover: You protect me from sorrow” (Psalm 31:7). Understand the meaning of these chants. But you do not heed them, but go berserk with grief. Be attentive and prudent even when burying others, so that you can find a cure for your own (burial). “Return, my soul, to your rest, for the Lord has blessed you,” you say, and you yourself cry? Isn't this pretense, isn't it hypocrisy? If you really believe what you say, then you cry in vain; If you are pretending, being a hypocrite and considering it a fable, then why are you singing? Why do you tolerate those present? Why don't you kick out those who sing? But, you say, this is typical of those who are raging. And even more so. However, I am now talking about this in passing, but later I will examine this subject more carefully, because I am very afraid that in this way some serious illness will creep into the Church. We will correct this sobbing later; and now I speak and declare to rich and poor, wives and husbands. May God grant that you all depart from life without sorrow, that, according to a certain law, elderly fathers will be buried by sons, and mothers by daughters, grandchildren and great-grandchildren, in venerable old age, and that premature death will never happen to you; God grant you this, for which I myself pray, and the primates and all of you, I exhort you to pray to God for each other and offer a common prayer to Him about this; if, - which may not happen and may not happen! - if a serious death befalls any of you, - I call it serious not in essence, because death is no longer serious and does not differ at all from sleep, but I call it serious in relation to our feelings - if it happens and someone hires these mourners, then, believe my words, - I say no differently than I should speak, and whoever wants, let him be angry, - I will excommunicate such a person from the Church for a long time, as idolater. If Paul calls the covetous an idolater (Col. 3:5), then all the more so can one be called so who commits to the faithful what is characteristic of idolaters. And why, tell me, do you call for elders and singers? Is it not to gain consolation? Is it not to honor the departed? Why do you insult him, why do you dishonor him, why do you act outrageously, as if for a spectacle? We come to philosophize about the resurrection, so that by the honor given to it we can teach everyone, even those who are not yet exposed to the blows (death), to endure courageously when something like this happens to them; and you bring those who destroy our actions, how much is it possible for them? 6. What could be worse than such ridicule and such mockery? What could be worse than such incongruity? Be ashamed and come to your senses; if you don’t want to, then we will not tolerate such harmful customs existing in the Church. “Those who sin,” says (the apostle), “rebuke them before everyone” (1 Tim. 5:20). Therefore, through you, we command those pitiful and despicable (mourners) that they never come to the burial of the faithful; otherwise we will force them to mourn their own misfortunes and teach them to lament more about their own misfortunes than about others. Thus, a loving father who has a disorderly son not only forbids him to have contact with vicious people, but also threatens him with it. In the same way I command you, and through you also them, that neither you invite them nor they come (to the burial). God grant that our words alone bring some benefit and that our threat alone has power; if so, then let it not happen! - our words will be ignored, then we will finally be forced to put the threat into action - to punish you according to church laws, and them as they should be dealt with. If even after this one of the daring does not come to his senses, then let him listen to Christ, who even now says: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother; But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established; if he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a publican” (Matthew 18:15–17). If (the Lord) commands in this way to turn away from a brother who has sinned against me, when he does not listen to reproof, then judge for yourself how I should deal with someone who sins against himself and against God - you often condemn us for not treating you leniently. And whoever despises the prohibitions we impose, let him be taught again by Christ, who says: “Whatever you bind on earth will be bound in heaven; and whatever you permit on earth will be permitted in heaven” (Matthew 18:18). Although we are unimportant, insignificant, and worthy of contempt, as indeed we are, we do not seek for ourselves, we do not satisfy our anger, but we care about your salvation. Be ashamed, I exhort you, and come to your senses. If everyone patiently endures (the reproaches of) a friend who attacks him even more appropriately, knowing his purpose and the fact that he does this out of goodwill and not out of pride, then all the more must he endure the reproofs of a teacher, and moreover, a teacher who speaks not with his own authority and not as a boss, but as a trustee. We do not say this to show our power - is it possible (to think so) when we wish that they would not even experience it? - but out of regret and compassion for you. Forgive me, and let none of you despise church prohibitions, because they bind not man, but Christ, who gave us such power, who made people the owners of such honor. We would like to use this power for permission, or better yet, we would not want to have a need for this either, because we do not want any of us to be bound - we are not yet so pitiful and despicable, although we are extremely insignificant. But when we are forced, then forgive us: against our own will and desire we impose a prohibition, although we ourselves grieve more than you who are bound. And whoever despises this, the time of judgment will come for him and he will be taught. I don’t want to talk about what happened next, so as not to disturb your soul. First of all, we pray that we will not be forced to do this; when we are forced, we do our job and impose a ban. If anyone violates it, then I, who have done my part, am not guilty; and you will have to give account to Him who commanded me to bind. After all, if, in the presence of the king, one of the upcoming squires receives an order to tie up someone in the ranks and put shackles on him, and this one not only pushes him away, but also breaks the very shackles, then it is not the squire who receives the offense, but much more the king who gave such an order. Truly, if (the Lord) takes for himself what is done to a believer, then even more so when you insult those appointed to teach, He will take it as an insult to Himself. However, God forbid that anyone in this church should be forced to be bound. Just as it is good not to sin, it is also useful to endure punishment (έπιτίμησιν). Let us endure reproof and try not to sin, and when we sin, we will endure punishment. It’s good not to get wounds, and when this happens, it’s useful to apply medicine to the wounds, and so it is here. However, God forbid that anyone needs such medicine: “... we hope that you are in better condition and hold on to salvation, although we say so.” (Heb. 6:9). We have offered a stronger (reproof) warning for the sick. It is better for me to be considered strict, stern and proud by you, than for you to do what is displeasing to God. We hope in God that this reproof will not be useless for you and that you will correct yourself so that our words will serve to your praise and honor. May God grant you to lead your life in accordance with the will of God, so that we all may be rewarded with the blessings promised by God to those who love Him in Christ Jesus our Lord. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: