Беседа 12. На начало книги Притчей (Притч. 1, 1–5)

A good reward for obedience. Therefore, I will listen to my good father, who, from the words of the Spirit, offers me something for exercise, and, following the example of experienced catchers, wants me, like a young dog, to test the speed of running in impassable places. He offered me the introduction to the book of Proverbs for interpretation. But how incomprehensible the meaning of this reading is, this is known to everyone, even the least knowledgeable. However, we should not refuse the assignment, placing our trust in the Lord, who, through the prayers of the Shepherd, will give “me a word to open my mouth” (Eph. 6:19). We know three of all the books of the wise Solomon: the book of Proverbs, the book of Ecclesiastes and the book of Song of Songs. Each is compiled with a special purpose, yet written for the benefit of people. For the book of Proverbs is the education of morals, the correction of passions, and in general, the teaching of life, which contains many rules for action. And Ecclesiastes concerns natural science and reveals to us the vanity of what is in this world, so that we do not consider transient things desirable for ourselves and do not waste our spiritual cares on vanity. The Song of Songs shows a method of spiritual improvement, because it depicts the agreement of the bride and groom, that is, the closeness of the soul with God the Word. But let's return to what we assumed. “The parables of Solomon, the son of David, who was king in Israel” (Proverbs 1:1). The word: “parable” is used among outsiders to mean sayings common to the people and pronounced, most often on the roads; because they call the path uoimoV, from which they define a parable (paroimia) as follows: an adjunct saying, the most common in popular use and conveniently applied to a lot of similar things. But for us, a parable is a useful word, expressed with some secrecy, but both at first glance it contains a lot of useful things, and in its depths it hides an extensive thought. That is why the Lord says: “These things are spoken to you in parables: but the hour will come when I will not speak to you in parables, but in reality” (John 16:25); because the tributary word does not have an openly and generally intelligibly expressed meaning, but reveals its intention in an indirect way and only to people who are more attentive. Therefore, “the parables of Solomon”, that is, sayings that arouse attention and provide benefits along the entire path of life. And he named the writer in order to attract the listener with the celebrity of his face; because the reliability of the teacher makes the word worthy of credibility and also disposes the students to be more attentive. So, “the parables of Solomon,” that Solomon to whom the Lord said: “Behold, I have given you a heart that understands and is wise; There was no man like you before you, and no man like you will rise after you” (1 Kings 3:12). And again: “The Lord gave Solomon much understanding and wisdom, and breadth of heart like the sand of the sea: and the wisdom of Solomon multiplied... more than... all the ancient people and more than all the wise Egyptians” (1 Kings 4:29-30). So the addition of the name is necessary! "The Proverbs of Solomon, the Son of David". The name of the father is also added so that you know that Solomon was wise, descended from a father who was also wise and a prophet, from infancy he was taught sacred writing, but by lot he received power; He did not by force appropriate to himself a kingdom that did not belong to him at all; but he accepted the father’s scepter according to the fair judgment of his father and according to God’s determination. He was king in Jerusalem. And this was not said in vain, but mainly to distinguish the similar name of kings from others, and beyond this, and in order that since he built the notorious church, then you also knew the builder of this church and the author of all civil order, statutes and deanery. The fact that the writer of the book is a king also helps a lot in accepting advice. If royal power is a legitimate government, then it is obvious that the rules given by the king, truly worthy of this name, have great legality, being aimed at the common benefit of all, and not drawn up with the intention of achieving the king’s own benefit. This is what distinguishes an evil ruler from a king, that one always has his own benefits in mind, while the other thinks about the benefit of his subjects. But it also lists exactly what benefits and to what extent students will gain from this book. And firstly, from parables you can “know wisdom and punishment” 52 (Proverbs 1, 2). And wisdom is knowledge of Divine and human things, as well as their causes. Therefore, whoever successfully theologizes has come to know wisdom, just as Blessed Paul says: “But we speak wisdom among those who are perfect: the wisdom is not of this world, nor of the princes of this world that are passing away: but we speak the wisdom of God in hidden mystery, which God hath ordained before the world” (1 Cor. 2:6-7). And whoever understands the Creator from the structure of the world will also know God from the wisdom visible in the world. “For from the creation of the world His invisible being has been understood by created things and is visible” (Rom. 1:20). And he brings us closer to the thought of God when he says: “God is the foundation of the earth through wisdom”; and: “Whenever you prepared heaven, you ran with Him; and: beh arranging with Him; and: I beg, I rejoiced over her” (Proverbs 3:19; Proverbs 8:27–30). For Solomon says all this in the name of the wisdom he personified, in order to give us clear knowledge of it. And in general, in the words: “The Lord made me the beginning of His ways” 53 (Proverbs 8:22), he understands the wisdom revealed in the world, which almost reveals through the visible that it came from God, and that it is not by chance that so much wisdom shines in creatures. For just as “the heavens declare the glory of God, and the firmament proclaims the work of His hand, it proclaims without uttering a voice; because speech is not meaning, it is lower than words, and their voices are not heard" (Ps. 18, 2, 4), such are the words and principles of native wisdom, which during creation, first of all else, is placed at the foundation of creation: it silently cries out for its Creator and Lord, so that through it you may ascend to the thought of the only Wise One. But there is also a certain human wisdom; This is experience in everyday affairs, according to which we call those who are knowledgeable in one of the useful arts wise. Therefore, this writer’s invitation to wisdom occupies quite a small part of the book. “Wisdom is sung in the outcome, but boldness leads in the hundreds, but on the edges of the walls it is preached” 54 (Proverbs 1:20-21). Seeing the jealousy of people, seeing that we all naturally love the celebrity of wisdom, Solomon, with the praises of wisdom, excites souls to strive for it without hesitation and negligence. He says that there are many speeches about her everywhere, on the roads, in the marketplaces, on the city walls. For this purpose, he names gates, stogns, walls, so that by the name “outcomes” and “stogn” he shows the fame of wisdom, and by the name of its walls - its benefit and sufficiency for all security in life. And wanting to familiarize us with her, he says: “Narsi wisdom will be your sister”; and again: “desire her, and he will keep you” (Prov. 7:4, 4:6). Then, showing its general usefulness, and that the benefit from it extends equally to everyone, he says: “she sacrificed her sacrificial food, that is, she prepared solid food for those who had trained their spiritual feelings through long teaching; dissolve in your cup the wine that gladdens the heart of man; and by the cup he means the general and nationwide communion of goods, where everyone is allowed with the same right to draw as much as anyone can, and as much as anyone needs; and prepare your meal” (Proverbs 9:2). Everything speaks in the highest sign, under the image of the physical, giving us to understand the spiritual. For he calls the verbal food of the soul a meal, to which he convenes “with high preaching, that is, teachings that do not contain anything low and contemptible. If anyone is foolish, let him turn away from me” (Proverbs 9:3-4). For just as the sick require healing, so the insane need wisdom. And: “It is better to have this bathing than treasures of gold and silver” (Proverbs 3:14). And: “The most honorable stones are stones of great value... every honest thing is unworthy of it” (Proverbs 3:15). And: “Son, if you are wise, you will be wise for yourself and your sincere ones” (Proverbs 9:12). And: “to a son who is wise, things will prosper” (Proverbs 13:14). And in general, you can be convinced of the truth of this word by collecting at your leisure everything that is said about wisdom by Solomon. Since “wisdom will not enter into an evil soul” (Wisdom 1:4), then first of all souls intending to converse with wisdom are purified by the fear of God. For to lay the mysteries of salvation before everyone indiscriminately and to accept everyone equally, even those who have neither a pure life nor a proven and accurate mind, is like pouring valuable myrrh into an unclean vessel. Therefore, “the fear of the Lord is the beginning of wisdom” (Proverbs 1:7). And fear is the cleansing of the soul through the prayer of the prophet, who says: “Nail my flesh with Thy fear” (Ps. 119:120). Where fear dwells, there dwells all spiritual purity; because from there every vice and every ungodly act flees; and bodily members, nailed by fear, cannot rush into indecent acts. Just as a person into whom material nails are driven, being restrained by pain, remains inactive, so nailed down by the fear of God, pierced by the expectation of threatening punishments, as if by some kind of pain, he cannot use his eyes for what he should not, and stretch out his hands to deeds that are not permitted, and in general, neither in small nor in great things, act contrary to his duty. Solomon does not allow those defiled and vile in soul to hear Divine speeches, saying: but the fearless will dwell in the gates (Proverbs 19:23). And: you will seek “wisdom from the wicked, and you will not find it” (Proverbs 14:6). And again: “They will seek me with evil and will not find me” (Proverbs 1:28), because they are not purified by the fear of God. Therefore, whoever intends to begin to receive wisdom, come having cleansed the shame of sin with saving fear. So, from the teaching of Proverbs, another good was revealed to us, namely, the perception of fear instilled in us by wisdom. The second of the promises was: “to know the punishment.” And punishment is some kind of education that is useful for the soul, which often cleanses it from the stains of sin, not without difficulty, and at this time “there is no joy in being, but sorrow: after all, the fruit of peace rewards those who have learned” for salvation (Heb. 12:11). Therefore, it is not possible for every mind to “know this punishment”; because many, having abandoned the difficulty of the present, out of ignorance, do not expect a useful end to the matter, but, upset by the severity of the care given to them, remain in the disease of ignorance. Therefore, the words of the righteous are worthy of surprise, who say: “Lord, do not rebuke me with Your wrath, nor punish me with Your wrath” (Ps. 6:2). They do not want to escape punishment, but anger. Similar to this is the following: “punish us, O Lord, both in judgment and not in rage” (Jer. 10:24). And: “the punishment of the Lord opens my ears” (Is. 50:5). Just as small children, careless in learning, after the vines with which their teacher or supervisor flogs them, having become more attentive, begin to understand the lessons, and the same word, which they had not heard before the beatings, after the pain from the vines, as if through this the children’s ears were opened, is accepted by hearing and retained in memory: so it happens with those who do not heed God’s teaching and treat the commandments with contempt. When God brings punishment on them, then those especially God’s commands, which were always spoken to them, and which they always ignored, are accepted by them as if they had touched their ears for the first time. Therefore it is said: “The punishment of the Lord opens my ears.” .. Since punishment admonishes the disobedient, as Paul did, who handed him over to Satan as a tormentor, who twists his limbs and scourges him so that “they will be punished not to blaspheme” 55 (1 Tim. 1:20), and since it returns the rebellious one to debt, like the one about whom it is said that “after his captivity you repented” (Jer. 31:19), then you need to know the power of punishment, to what is it useful for? Therefore, Solomon, knowing the benefit of it, advises: “don’t stop punishing the baby: if you beat him with a rod, he will not die: you beat him with a rod, but deliver his soul from death” (Proverbs 23: 13-14). “Who is the son, who is not punished by his father?” (Heb. 12:7). This punishment for those who think sensibly is worth more than a lot of money. Therefore, Solomon says: “Accept punishment, and not money” (Prov. 8:10), so that in times of need, when either the body is sick, or household chores are in disorder, you will not have an evil thought about God, but with much patience accept His blows, learning what you have sinned in, and knowing the “punishment”, saying: “I will endure the wrath of the Lord, because those who have sinned against Him” (Mic. 7, 9). And: “It is good for me, for you have humbled me” (Ps. 119:71). Such was Paul, who says: “we are punished, not put to death” (2 Cor. 6:9). And: those who are convicted “we are punished by the Lord, lest we be condemned with the world” (1 Cor. 11:32). Since teaching science is also called punishment, according to what is written about Moses: “And Moses was punished with all the wisdom of Egypt” (Acts 7:22), then it is important for salvation not to study any sciences, but to know the most useful “punishment.” For others, practicing geometry, which was invented by the Egyptians, or in astrology, which was respected by the Chaldeans, or generally delving into pompous speculation about images and shadows, despised the study of God's word. And many were occupied with rhetoric, rhetoric and the invention of sophisms, for which the content is a lie; because poetry cannot do without fables, rhetoric cannot do without art of expression, and sophistry cannot do without false conclusions. So, since many, after carefully studying all this, have neglected the knowledge of God, having grown old in the study of empty subjects, then knowledge of “punishment” is necessary in order to choose useful learning and avoid teaching that is unreasonable and harmful. By carefully reading the Proverbs and carefully extracting from them what is useful, one can also “understand the words of wisdom” (φρονησιζ), for one can understand what is useful. It is said: “Be childish in malice, but have perfect minds” (1 Cor. 14:20). We know about wisdom that it is one of the generic virtues, through which we humans become knowledgeable in what is good and evil, and what is indifferent. And wise (φρονιμοζ), obviously, a person is called by the derivation of this name from the word: wisdom (φρονησιζ). But how is it attested that “the serpent was the wisest (φρονιμωτατοζ) of all beasts” (Gen. 3:1)? And the Lord also says: “Be wise (φρονιμοι) like a serpent” (Matthew 10:16)? And the unrighteous builder is called wise (Luke 16:8)? Is it not clear from this that the word “wisdom” is taken in three ways? In one sense, it is the protection of one’s own benefit, combined with malicious intent against one’s neighbor; Such is the wisdom of a snake that protects its head. There is also some kind of resourcefulness of character, which soon finds something useful for itself and takes possession of simple-minded people; This is the wisdom of the unjust builder. True wisdom is the recognition of what one should do and what one should not do. Whoever follows it will never deviate from the deeds of virtue and will never be imbued with the harmful effects of vice. Therefore, he who understands the “words of wisdom” knows who is the false thinker and deceiver and who instills the best rules for life’s activities. He, like a skilled “trader”, will keep for himself what is good, and he himself will refrain from all kinds of evil (1 Thess. 5:21-22). This wisdom helps the one who builds his church to lay its foundation on stones, that is, to rely on faith in Christ in order to remain unshakable during rains, winds and river aspirations (Matthew 7:24-25). For with similar words, the Lord depicted for us in the parable steadfastness in temptations, both human and those sent from above. He teaches not to neglect the necessary things, but, having stocked up on the paths of life in advance, with the readiness of the heart to await the coming of the Bridegroom. For it is said that the wise (fronimoi) virgins, because they had oil in their lamps, ascended with the bridegroom, and the holy fools, due to their unpreparedness, were deprived of the joy of the bridal chamber (Matthew 25:1-12). After this, let’s see what it means: “accept the twisting of words” 56 (Proverbs 1:3). The true word, which comes from common understanding, is simple and uniform, it always says the same thing about the same thing; and the word, embellished and artificial, containing in itself much that is intricately woven and refined, takes on thousands of forms and twists in countless convolutions, being transformed into something pleasing to the listeners. Therefore, parables bring us great benefit, making us able to firmly resist the attack of artificial words. And whoever is attentive to the parables and does not listen to their advice with negligence, he, as if armed with experience, harmlessly accepts the “developments of words”, without being seduced by them and without deviating in any way from the truth. When a thing exists differently in nature, and the word says otherwise about it; then there will be this “twisting”, or better yet, a perversion of the truth in words. And whoever seems different, but is different in reality, uses “twists of words,” deceiving those who deal with him, just as hares and foxes deceive dogs, showing them one side and turning around the other. And the opposites of false knowledge are some kind of “twists of words.” For those who do not accept the simplicity of spiritual teaching, but are sophisticated by dialectics into contradictions; The plausibility of false ideas often overcomes the firmness of the truth. So, he who is protected by parables “accepts these convolutions of words.” Although he will sometimes encounter such controversial issues that the arguments on both sides are equivalent, and it is difficult to discern which is more likely; however, his mind, like one trained in parables, will not be confused, even when the interlocutors with their arguments inflict each other, apparently, almost equal blows. The parable also tells us to “understand the true truth” (Proverbs 1:3). Because “truth” is the ability to give everything its due, and this is difficult to achieve; Because some, due to lack of understanding, cannot figure out how to give everyone their due, and others, being dominated by human passions, violate justice, just as they despise the poor and do not rebuke strong offenders, then the book of Proverbs promises to give its disciples knowledge of “true truth.” And since many, catching the praise of the crowd, although in reality they prefer untruth and covetousness as something useful for them, but outwardly and in words praise equality and truth, then one who has been taught the Proverbs will not remain ignorant about these people, but will know which truth is counterfeit and counterfeit, and which is true and not deceptive. Also, since external sages have proposed many teachings about truth, and with their plausibility they deceive people who, when reasoning about this, are not able to follow the true teaching, this book promises to make known the “true truth” so that we can avoid harmful false thinking. Even the laws of the pagans, having great differences among themselves, confuse the minds of people who have not formed an accurate concept of truth. Some pagan peoples recognize parricide as fair, while others abhor any murder as an atrocity. Some value chastity above all else, while others indulge in lust with their mothers, daughters and sisters. And in general, many, being under the rule of outdated customs, do not recognize the vileness of their deeds. But this book, teaching “true truth,” frees a person from the passions that are in him from foolishness. But just as there is a truth that is actually within us, namely, the assignment of what is due to everyone, and although we do not achieve this exactly, however, acting with the most truthful disposition, we do not deviate far from the goal, so there is a truth that befalls us from heaven from the righteous Judge - a truth that either corrects or rewards, in which much is incomprehensible to us due to the height of the definitions contained in it. About her, I think, the psalmist says: “Your righteousness is like the mountains of God” (Ps. 35:7). So, this book promises to present this truly “true and God’s truth” in clarity to those who practice the tributary teaching. Again, since some sins are involuntary, and in other cases we sin with evil intent, then the definition of the Just One about these sins is not the same. For let us suppose that fornication is being judged and that there are two harlots on trial; but one, having been sold to the owner of a depraved house, out of necessity falls into sin, bringing profit to the evil master, and the other, out of lust, voluntarily gives herself over to sin. Therefore, in one case, an involuntary sin finds an excuse, and in the other, a sin of bad will is condemned. Again, another sinned, having at first been brought up badly, because he was brought into the world by unrighteous parents, and grew up hearing and seeing lawless speeches and actions; and the other had a lot that called him to virtue - an honest upbringing, advice from parents, exactingness from teachers, hearing the words of God, an orderly lifestyle and everything else that guides the soul to virtue, but he later crawled into a similar sin; Wouldn’t such a person be justly considered worthy of the heaviest punishment? One will be condemned as a result of the saving impulses implanted in our minds, and precisely because he did not use them sensibly; and the other, on top of this, because he made all the benefits given to him in vain and through carelessness was carried away into a vicious life. Therefore, “understand the true truth” is truly the work of a great mind and the most perfect heart. And this book hardly does not promise that those who have learned parables will already be able to engage in an accurate study of theology. For the true truth is Christ, “Who has given us wisdom from God, and righteousness and sanctification and deliverance” (1 Cor. 1:30). Knowing the true truth also involves “correcting the court” (Proverbs 1:3). Anyone who has not previously studied what is fair will be unable to correctly examine dubious matters. And Solomon himself, if he had not had precise concepts of what is fair, could not have so correctly and successfully pronounced this well-known definition, which resolved the dispute between two dishonest women about a baby. Since there were no witnesses to what the women said, Solomon turned to nature and with its help found the unknown; because a stranger’s woman, without regret, agreed to the destruction of the baby, and the real mother, out of natural love, could not even hear about his suffering. Therefore, whoever has learned the “true truth” and through it has learned to give to everyone what is theirs, can “correct the court.” Just as a shooter directs an arrow at the target without making any mistakes in shooting, and the arrow falls neither further nor closer, neither on one side nor the other of the target, so the judge guesses what is fair, regardless of the faces (because it is not good to know “the face in court”) (Prov. 24:23), and doing nothing out of partiality, but pronouncing just and uncorrupted definitions. And when he has two defendants: a covetous man and another who has little, the judge equalizes them and takes away as much from the one who has more as he finds insufficient for the offended. And whoever has not stocked up in his soul with “true truth”, but is bribed with money, or indulges friendship, or takes revenge out of enmity, or is afraid of the strong, cannot “correct the court.” The psalm says to him: “If you truly speak the truth, you will rightly judge, sons of humanity” (Ps. 57:2). For the correctness of the judgment serves as proof of a truthful disposition. Why does Solomon himself later say: “the weight is great and small, and the measure is too much, unclean before the Lord” (Proverbs 20:10), by the name of the scales, accurately expressing the non-observance of equality in court. This is useful not only for judges, but also when choosing anything during life. Since we have some kind of natural judgment seat in which we distinguish between good and evil, then when choosing what to do, it is necessary for us to make correct judgments about things and, like a judge who impartially and with all fairness gives a verdict to the litigants, trust virtue and condemn vice. For example, fornication and chastity are judged among you; your lofty mind, to which the judgment seat has been entrusted, presides; voluptuousness protects fornication, and the fear of God intercedes for chastity. So, if you condemn sin and allow chastity to win, then you will judge the matter correctly. And if, having given predominance to voluptuousness, you declare that sin is preferable, then you will judge crookedly, falling under the oath of the one who said: “Woe to those who say... bitter is sweet, and sweet is bitter, who say light to darkness, and light to darkness” (Is. 5:20)? If, according to the same Solomon, “the thoughts of the righteous destined” 57 (Prov. 12:5), then we must try so that inside, in the secret judgment seat of thoughts, unchangeable judgments are made about the matter, and so that the mind is likened to scales, steadily determining the weight of each action. When each commandment is judged by you with its opposite vice, then give the law of God victory over sin. Are greed and justice judged? Condemn the desires of others, and give an approving sentence to virtue. Do reproach and long-suffering come into conflict with each other? Shame on reproach and prefer long-suffering. Or do enmity and love bicker? Having betrayed enmity to dishonor, drive it away as far as possible, and, having honored love, make it closer to you. Are hypocrisy and sincerity, courage and cowardice, prudence and imprudence, justice and untruth, chastity and self-will judged, in short, is every other virtue judged with every other vice? It is then that you show the justice of the judgment in the secret judgment seat of your soul, and, having made the commandment as if sitting with you in court, prove yourself to be a hater of wickedness, averse to sins and preferring virtues. If you do so that in every matter your best will prevail, then you will be blessed “in that day, when God judges in secret by man, according to our gospel, with thoughts condemning or reproving one another” (Rom. 2:16, 15), you will not go condemned for inclination to evil, but you will be honored with crowns of righteousness, with which you yourself have crowned virtue throughout your entire life. How many benefits will the book of Proverbs bring you, teaching you to know “the true truth and correct judgment”? What else besides this? It is said: “Let him give deceit to the gentle 58, but let the youth grow sense and sense” (Proverbs 1:4). We understand kindness in two ways. Or we mean alienation from sin accomplished by reason. And when, through long-term care for goodness and practice in it, we seem to cut into some kind of root of malice in ourselves, then, having completely taken it away, we accept the name of non-malignant. Or kindness is a lack of knowledge of evil, just as others, most often due to their youth or the nature of their life, do not know from experience any vices. For example: a child does not know arrogance, does not know pretense and trickery. Again, there are people living in the countryside who are unaware of trade deceptions and legal slander. We call such people gentle not because they are by choice far from vice, but because experience has not brought them to the level of crafty skill. Gentle in the proper sense, as David was, who says: “I walk in my kindness” (Ps. 25:11), through exercise in virtue, he expelled all wickedness from his soul and is rewarded with an inheritance of good things, because “The Lord will not deprive the good of those who walk in kindness” (Ps. 83:12). Such a one will say with confidence: “Judge me, O Lord, for I have walked in my kindness” (Ps. 25:1); and again: “Judge me, O Lord, according to my righteousness and according to my kindness towards me” (Ps. 7:9). The distinctive features of a gentle person are simplicity, nobility, and artlessness of character. This was Jacob. It is said: “he is not deceitful, living in the house” (Gen. 25, 27), that is, revealing his natural simplicity, he did not impose on himself with art an embellished appearance, like some kind of mask, in order to deceive those who dealt with him. However, here Solomon, it seems to me, calls him gentle who has not experienced evil, and therefore says that he needs laudable cunning (πανουργια), so that with natural innocence he can acquire worldly experience and, having protected himself with this wonderful cunning as if by some kind of weapon, become inaccessible to the malicious intent of his opponents. For I think that a perfect person must be intelligent in the judgment of good and innocent in the judgment of evil. From here, as from some source, may the gentle ones draw saving cunning. For “a cunning man, a throne of feelings”; and: “the cunning one takes refuge in the evil one who finds it”; and: “The most cunning one guards reproof” (Proverbs 12:23; Proverbs 27:12; Proverbs 15:5). Therefore, cunning (πανουργια) is acting in everything with skillful care, just as crime (κακουργια) is an exercise in evil alone. But since a cunning person takes on every task, and among all kinds of tasks there are also bad ones, the name cunning has two meanings. He who conducts his affairs to the detriment of others is a crafty cunning man; and he is commendably cunning who quickly and intelligently seeks out his own good and avoids all harm that others cunningly and maliciously plot against him. Therefore, carefully delve into the word “cunning”, and know that there is some kind of average state in which a person who uses cunning with a sound disposition for his own benefit and for the benefit of his neighbor is worthy of approval. But whoever uses cunning to harm his neighbor is condemned; because he uses his skill as a means to destruction. History is full of examples of how to use your skills in one way or another. The cunning of the Jews was wonderful, they outwitted the Egyptians, took payment from them for the construction of cities and stocked up on the materials needed for the tabernacle. The midwives who saved Jewish male babies were commendably cunning. Beautiful is the cunning of Rebekah, who acquired a great blessing for her son. Rahab was wonderfully cunning, Rachel was wonderfully cunning, when one saved the spies, and the other outwitted her father and freed him from idolatry. The Gibeonites slyly tricked the Israelites. The cunning of Absalom was cunning, who, under the guise of truthfulness, incited his subjects, and gathered many traitors into a conspiracy against his father. And some are accused because “your will is deceitful against the people of God” (Ps. 83:4). However, here Scripture approves of cunning, used for good, serving as a weapon in everyday affairs and protecting the souls of people of simple disposition. If Eve had this cunning, she would not have been caught in the seductions of the serpent. Therefore, the proposed teaching protects the gentle person, whose thoughts, due to his trust in every word, are conveniently corrupted, as if to help him in everyday affairs, offering the benefit of cunning. It is worth considering how “adolescence gives feeling and meaning to the youth.” Since man, as the Apostle says, is dual, namely: there is an external man and there is an internal man (2 Cor. 4:16), then the ages, both in a visible man and in a man imagined in secret, we need to understand approximately to both. To say that a newborn baby acquires a bodily sense is not far from ridiculous, because what sense can a book give, when sight, hearing, smell, taste, and touch are already innate to us, and do not appear as a result of teaching, but nature itself endows them with a living being? Therefore, the word: “adolescence” must be understood not physically, and by feeling we must understand not one of these listed feelings. On the contrary, ages must be taken relative to the inner man. For from many places in Scripture we know both the state of the soul of a child, and the state of a blossoming state, and the state of an old man. For example, as we learn from Paul, the Corinthians were infants, which is why they still needed milk, the preliminary and simple teaching of the Gospel, and were not able to overcome the solid food of the teachings. And a young man in soul is one who has been brought to perfection in all parts of virtue, has a burning spirit, is filled with zeal for deeds of piety, and has the strength to do good deeds with all the effort. The Gospel calls him a “predator” who can “delight... the Kingdom of Heaven” (Matthew 11:12). The Holy Spirit uses him as capable of singing; for it is said: “young men and maidens... let them praise the name of the Lord” (Ps. 148:12-13). And Joel promised the young men that “they will see visions” (Joel 2:28). An old soul is one who is perfect in prudence. Such was Daniel, who in his youthful body showed a sedate intelligence that inspired respect more than any gray hair; which is why the elders, full of evil days, say to him: “Come, sit in the midst of us and tell us that God has given you eldership” (Dan. 13:50). Consequently, here too the parable calls “young youth” those who were reborn in the bath of rebirth 59, nourished, become “like a child,” and in this state are already capable of the Heavenly Kingdom. To such a newborn baby, who has longed for verbal and unflattering milk, the book of Proverbs, through exercise in it, gives “feeling and meaning,” a feeling for the present, and meaning for the future; for it teaches what is characteristic of man, and makes people sensitive to objects, so that they are not enslaved to indecent pleasures and are not amazed at the vain glory of this world; It also communicates the concept of the future age, and by what it says, it leads to faith in the promises. And since we have explained the differences between ages about the inner man, the names of feelings should also be applied to mental abilities. Therefore, when Solomon says: “Attach your ear to my words” (Prov. 22:18), we need to know that he requires an obedient soul, like the Lord: “Having ears to hear, let him hear” (Matthew 13:9); and: “the word of wisdom comes into good ears” (Proverbs 25:12). So, with these words and similar ones, the “adolescent youth” is given a sound sense of hearing. When he says: “Do not be evil to your wife”; and again: “fix your eye lower on her”; and: “Let your eyes see rightly,” then, obviously, it gives the youth, as it were, spiritual vision (Prov. 5:3; Proverbs 9:18; Proverbs 4:25). And when he exhorts: “Eat honey, son... let your throat be satisfied” (Proverbs 24:13), figuratively calling the Divine teaching honey; for it is said: “If Your words are sweeter to my throat than honey to my mouth” (Ps. 119:103), then this exhortation forms in the soul a spiritual taste, about which it is said: “Taste and see that the Lord is good” (Ps. 33:9). And there is also spiritual touch, through which wisdom touches the soul, as if embracing its lover. For it is said: “desire her, ... let her embrace you” (Prov. 4, 6, 8). And Ecclesiastes also says: “a time to embrace and a time to depart from embrace” (Eccl. 3:5). The bodies are desecrated by unclean embraces, but the soul, by embracing wisdom entirely and being completely united with it, is filled with holiness and purity. This gives “the feeling of adolescence to the youth.” How does “meaning” communicate? When he says: “They do not use their wealth a day,” he is angry 60 (Proverbs 11:4). For this places in your heart the thought of that day in which many possessions will not help you and will not deliver you from eternal punishment. And when he says: “the gentle ones” will inherit the earth (Proverbs 2:20), that land whose heirs are the meek, both in the words of the psalmist: “the meek will inherit the earth” (Ps. 36:11), and according to the blessing of the Lord, for it is said: “blessed are the meek, for they will inherit the earth” (Matthew 5:5); and also, when he says: “Wisdom will inherit the glory” (Proverbs 3:35), then he arouses the soul to desire the promised blessings. This is the meaning given by “adolescence,” that is, the fear of what threatens the sinful and the lust of what is prepared for the righteous. “For having listened to these, the wise will become wiser” 61 (Proverbs 1:5). Scripture testifies to the great power of parables, namely, that they surpass the wisdom of the wise and that what is taught in this book is more important than the lessons that you will find from the wise. Why are the students of other teachers unskilled people, but the listeners of this book are wise? Since the word “wise” has more than one meaning, and wise are called the wise men of this age, those who have received true wisdom - our Lord Jesus Christ through faith in Him, then to people who are outside our teaching, when they approach sound teaching in parables, Scripture promises that they will become wiser, despising the knowledge of vain things and turning with wonder to the truth. Or since a person is called wise in different meanings, and the one who desires wisdom, and the one who has already succeeded in the speculation of wisdom, and the one who has perfected himself in a skill, are called similarly, then “having listened to these, the wise one, whether he is a lover of wisdom or has already shown some success in it, will be wiser”, as having been taught many of the Divine dogmas, and having been taught many of the things characteristic of man; because this book drives out vice by various means and again introduces virtue in many ways. She bridles the untruthful tongue, corrects the eye that looks deceitfully, does not allow unrighteous hands to begin, drives away idleness, punishes inappropriate lusts, teaches prudence, teaches courage, extols chastity. Therefore, whoever is trained in this, who has in himself a strong aversion from evil, and with great striving, as if with some exclamations of approval, has acquired a love for good, he, being wise, by his own aspiration, becomes wiser through the improvement of teaching. “But a wise man will build 62” 63 (Proverbs 1:5). Anyone who wants to take up any art must have ready natural abilities, a wrestler must have a good build and strength of body, a walker must have harmony and lightness of his limbs, and a ruler must have sharpness and quickness of mind. Therefore, Scripture does not call everyone to rule, but the intelligent. What is management? Is it not without any doubt that it is the consciousness of the soul about the impermanence of human affairs and how it is necessary to overcome the fickle life. For in many places of Scripture we find that the present life is called waters and sea; for example, in the psalm: “He sent down from on high and received me, they took me from many waters” (Ps. 17:17). For it is clear that the psalm calls worldly rebellion waters; because, just as what is happy and desired by many does not have firmness and constancy, so what is unhappy and deplorable is not established in immobility, but everything is subject to fluctuation, excitement and unexpected changes. Therefore, just as the sea cannot remain in the same position for a long time - if now it is smooth and unshakable, then in a short time you will see that it will be dug up by gusts of wind, and if now it is fierce and boiling from a storm, then deep silence will soon be restored on it - so everyday affairs conveniently take one and the other turn. For this, we need a ruler who, even in the good times of life, as everything is carried by a fair wind, would wait for changes and would not rest in the present as if he were immortal, and in a sad state of affairs would not lose hope and would not drown, absorbed in unnecessary sorrow; because neither bodily health, nor blooming youth, nor home abundance, nor any other prosperity of life lasts; but on the contrary, even in the midst of this good fortune of life, sometimes expect bad weather. Disease will come, poverty will come; the wind does not always blow astern; but even such a person, who in all respects attracts attention to himself and is worthy of competition, often suffers unexpected disgrace; also, every prosperity of life is disturbed by unforeseen circumstances, like some kind of storms. The very continuity of evils is for you the same as the waves that rise one after another, plow through your life, and create terrible excitement. Over time, you will see that this too will pass, life will change into joy and truly pleasant silence. Therefore, that rational ruler who, delving into the actual nature, controls the adventures of life, always remains equal to himself, does not exalt himself in complacency, does not lose heart in misfortunes. In other cases, the good of management is useful to us. For I know other waves and a terrible overwhelm that rises in the soul - the overwhelm of carnal passions. Irritation and fear, pleasures and sorrows, inflicted on us by carnal wisdom, as if by some strong storm, often drown the uncontrollable soul. Therefore, it is necessary that the mind, like a helmsman, sitting above the passions, ruling the flesh like a ship, skillfully directing thoughts like a helm, courageously trample the waves, holding high above them, being inaccessible to the passions, not at all accepting their bitterness, like salty sea waters, but always say in prayer: “May I get rid of those who hate me and from the deep waters. Let no storm of water drown me, let the depth below devour me” (Ps. 68:15-16). If you want, I will describe to you another voyage, for which we need the gift of control. “The kingdom of heaven is like a merchant man” (Matthew 13:45). Therefore, we are all merchants, all who follow the gospel path, and through fulfilling the commandments we acquire the possession of heavenly things. We must collect great and varied heavenly wealth so that, when the profit on the talents received is announced, we do not remain ashamed and hear: “the wicked and slothful servant” (Matthew 25:26), but, loaded with goods, dare to safely cross this life. Many, having collected a lot in their youth, when they reached the middle of life, and temptations were raised against them by the spirits of malice, did not endure the burden of this bad weather, because they had no control, and they suffered damage to everything they had collected. Because of this, some suffered shipwreck in their faith (1 Tim. 1:19); others destroyed the chastity they had acquired in their youth, when, like some unexpected storm, evil voluptuousness blew upon them. Truly, the most pitiful sight is - after fasting, after a harsh life, after long prayers, after copious tears, after twenty or even thirty years of abstinence, through carelessness and carelessness of the soul, suddenly find yourself deprived of everything. It is a pitiful sight for someone who has become rich by fulfilling the commandments to be like some rich merchant who, admiring the abundance of goods, when his ship, carried by a fair wind, has already sailed across the terrible sea, is suddenly left without everything because the ship is broken at the very pier - to be like that, if he, too, acquired through many labors and then destroys with one attack a demon, drowned by sin, as if by some storm! It is fitting for such a person, whose entire virtue is suddenly shipwrecked, to say: “I have sunk into the depths of the sea, and a storm has drowned me” (Ps. 68:3). Therefore, hold firmly to the helm of life. Control your eye so that one day swift waves of lust do not invade you through your vision; control your hearing and tongue, so that some do not accept everything harmful, and others do not utter anything forbidden. Be careful that the storm of irritability does not overwhelm you, that the horrors of fear do not fall upon you, that the burden of grief does not drown you. Passions are waves; stay above them, you will be a reliable helmsman of life. And if you do not avoid each of them prudently and constantly, then, like a ship without cargo, carried away by everything that happens, you will sink into the sea of ​​sin. Therefore, listen to how the knowledge of management can come to you. It is the custom of sailors to look at the sky, and there find directions for the ship, during the day in the sun, and at night in the Ursa Or in one of the constantly visible stars, and from them they always guess the straightness of the path. Therefore, you too have an eye turned to heaven, according to the words of him who said: “I have lifted up my eyes to You, who dwells in heaven” (Ps. 122:1). Look at the Sun of righteousness and, like clear stars, guided by the Lord’s commandments, have a vigilant eye, do not give “sleep to your eyes... and slumber everywhere” (Ps. 131:4), so that in the commandments you will have sufficient direction. For it is said: “Your law is a lamp for my feet, and a light for my paths” (Ps. 119:105). If you never doze off at the helm while you are in this life, in this impermanence of worldly affairs, then you will receive the assistance of the Spirit, who will lead you forward and carry you safely with meek and peaceful winds until you are saved into that undisturbed and quiet haven of God’s will. Glory and power to God forever and ever! Amen. Experience wisdom and guidance. The Lord had me as the beginning of His path. Wisdom proclaims in the streets, raises her voice in the squares, preaches in the main meeting places, and speaks her speech at the entrances to the city gates. So that they learn not to blaspheme. Learn the rules of prudence, justice, justice and righteousness. The thoughts of the righteous are true. Πανουργιαν is the ability to do everything with art, as St. Basil explains this word below. Since the word πανουργοζ in the Slavic translation of the Bible is translated by the word “cunning”, then in the present interpretation the word πανουργια is subsequently translated by the word “cunning”. Wealth will not help in the day of wrath. A wise man will listen and increase his knowledge. Κυβερνησιζ, management.. A wise person will find wise advice. You might be interested in: