Беседа 20

Spoken to the people in the Church of St. John the Baptist on the fourth Saturday before the Nativity of Christ. Reading the Holy Gospel: Luke 3.1–11. Luke 3.1–11. In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was in charge of Judea, Herod was tetrarch in Galilee, Philip his brother was tetrarch in Ituraea and the Trachonite region, and Lysanias was tetrarch in Abilene, under the high priests Annas and Caiaphas, the word of God came to John, the son of Zechariah, in the wilderness. And he went through all the surrounding country of Jordan, preaching a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah, who says: a voice crying in the wilderness: prepare the way of the Lord, make his paths straight; Let every valley be filled, and every mountain and hill be made low, the crooked places made straight, and the rough paths made smooth; and all flesh will see the salvation of God. John said to the people who came to be baptized by him: you are brood of vipers! who inspired you to flee from future wrath? Produce fruits worthy of repentance and do not think of saying within yourself, “We have Abraham as our father,” for I tell you that God is able to raise up children for Abraham from these stones. Already the ax lies at the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire. And the people asked him: what should we do? He answered and said to them, “Whoever has two coats, give to the poor, and whoever has food, do the same.” 1. At what time the Forerunner of our Redeemer received the word of preaching, this is indicated by the mention of the owner of the Roman Empire and the rulers of Judea, when it is said: “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was in charge of Judea, Herod was tetrarch in Galilee, Philip his brother was tetrarch in Ituraea and the Trachonite region, and Lysanias was tetrarch in Abilene, under the high priests Annas and Caiaphas, the word of God came to John, the son of Zechariah, in the wilderness.” Since he came to preach about the One who was to redeem some of the Jews and many of the pagans, the times of his preaching are designated: the King of the Gentiles and the rulers of the Jews. But that paganism should have been gathered, and Judea, for being guilty of treachery, scattered, this is even indicated by the description of earthly dominion, because it is written that in the Roman Empire there was one ruler, and in the kingdom of Judea in four regions, there were many rulers. For in the voice of our Redeemer it is said: “Every kingdom divided against itself will be laid waste, and a house divided against itself will fall” (Luke 11:17). So, it is clear that Judea, subordinated by division to so many regional leaders, was approaching the end of the kingdom. By the way, it is also shown not only under which regional leaders this happened, but also under which High Priests. Since John the Baptist preached about the One who is both King and Priest, the Evangelist Luke determined the time of his preaching by the Kingdom and Priesthood. 2. “And he went through all the surrounding country of Jordan, preaching a baptism of repentance for forgiveness.” All readers know that John not only preached Baptism of repentance, but also communicated it to some, but despite this, he could not communicate his Baptism for the remission of sins. For remission of sins is granted to us only in the Baptism of Christ. So, it is necessary to note the expression: “preaching Baptism... for the remission of sins”; because he preached Baptism for the remission of sins, which he could not bestow, so that, just as he preceded the preaching of the incarnate Word of the Father, so with his Baptism, by which sins cannot be forgiven, he would precede that Baptism of repentance, in which sins are forgiven, so that, just as his word preceded the appearance of the Redeemer, so his Baptism itself, preceding, would be a shadow of the truth. What follows: 3. “The voice of one crying in the wilderness: prepare the way of the Lord, make straight in the desert the paths of our God” (Isaiah 40.3). But the same John, when asked who he is, answers by saying: “the voice of one crying in the wilderness” (John 1.23). He, as said above, was called the voice of the Prophet because he preceded the Word. And what he cried out about is revealed from what follows: “Prepare the way of the Lord, make straight in the desert the paths of our God.” Every preacher of the right Faith and good deeds, what else prepares if not the way for the Lord coming to the hearts of believers, so that this power of grace will penetrate, so that the light of truth will shine, so that he can create right paths for God, forming pure thoughts in the soul with the word of good preaching? - “let every valley (wild) be filled, and every mountain and hill be made low.” What does the name “wild” mean in this place, if not the humble? What is the name of “mountains” if not proud people? So, after the coming of the Redeemer, the “wilds” were filled, and the “mountains” and “hills” were lowered; because, according to His word, “for everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14.11; Luke 18.14). For the buried wilderness is exalted, but the mountain and the hill, which are buried, are diminished; precisely because in the Faith of the Mediator between God and people, the Man Christ Jesus, both paganism received the fullness of grace, and Judea, for the mistake of treachery, lost what it was proud of. For every debt will be filled, because the hearts of the humble, according to the word of holy teaching, are filled with the grace of virtues, as it is written: “You sent springs into the valleys” (Ps 103.10). And therefore it is said again: “and the valleys are covered with bread” (Ps 64.14). For water flows down from the mountains, because the teaching of the Truth completely leaves proud minds. But the fountains rise in the valleys, because the minds of the humble receive the word of the preaching. We already see, we look at the valleys abounding with wheat, because the mouths of those who, being meek and simple, seemed despicable to this world, are filled with the food of truth. 4. Even John the Baptist himself, because the people saw wondrous holiness in him, was considered the same high and solid mountain about which it is written: “And it will happen in the last days: the mountain of the house of the Lord will be set at the top of the mountains and will be exalted above the hills, and the nations will flow to it” (Mic 4.1). For they thought that he was Christ, as the Evangelist says: “When the people were waiting, and everyone thought in their hearts about John, was he not the Christ?” And they even asked him, saying: “Are you the Christ” (Luke 3.15)? But if the same John had not been in the valley before himself, he would not have been filled with the spirit of grace. To show what he was, he said: “He who is mightier than I is coming after me, whose sandal strap I am not worthy to stoop down to untie” (Mark 1.7). And again he says: “He who has a bride is a groom, and the friend of the groom, standing and listening to him, rejoices with joy, hearing the voice of the groom. This is my joy fulfilled. He must increase, but I must decrease” (John 3.29–30). Here he is, when by his wondrous accomplishment of virtues he was such that he was recognized as Christ, he answers that he is not only not Christ, but also declares himself unworthy to untie the strap of His boots, that is, to study the mystery of His incarnation. Those who thought that he was Christ believed that the Church was his bride. But he says: “Having a bride, there is a groom.” He seemed to say this: I am not the groom, but the groom’s friend. He claimed that he rejoiced not for his own voice, but for the voice of the groom, for he rejoiced heartily not because the people humbly listened to him speak, but because he himself internally listened to the voice of truth in order to speak before the people. He says that this joy is fulfilled, because whoever rejoices for his voice does not have complete joy. That’s why he adds: “He must increase, but I must decrease.” 5. In this matter, the question arises: how did Christ increase? How did John diminish himself, if not because the people, seeing John’s abstinence, looking at his distance from people, thought that he was Christ; and looking at Christ eating with publicans, walking among sinners, did you believe that He was not Christ, but a Prophet? - But when, later in time, Christ, recognized as a Prophet, was recognized as Christ, and John, recognized as Christ, became known as a Prophet, then what His Forerunner predicted about Christ was fulfilled: “He must increase, but I must decrease.” For in the opinion of the people Christ also increased, because he was recognized as what he was; and John became humble because they stopped calling him what he was not. So, the same John persevered in holiness because he continued it in humility of heart; and many fell because they began to think highly of themselves: therefore it is rightly said: “let every valley be filled, and every mountain and hill be made low,” because the humble accept the grace that the hearts of the proud push away from themselves. 6. It follows: “the crooked paths will be straightened and the rough paths will become smooth.” Crooked places are made straight when the hearts of the wicked, perverted by unrighteousness, are made straight according to the standard of righteousness (Isaiah 40.4). And rough paths become smooth when indomitable and irritated hearts, under the influence of heavenly grace, become quiet and meek. For when the word of truth is not received by an irritated heart, then it is as if the unevenness of the path slows down the progress of the one walking. But when an irritated heart, through the accepted grace of meekness, accepts the word of correction or exhortation, then the preacher finds the path smooth where previously, due to the cruelty of the path, he was not able to continue, that is, to pave the procession of preaching. 7. Then follows: “and all flesh will see the salvation of God” (Isaiah 40.5). Since “all flesh” means the same thing as every person, then “the salvation of God,” that is, Christ, every person in this life could not see. So, where does the Prophet in this thought direct the gaze of prophecy, if not to the day of the last judgment? There, at the opening of heaven, during the ministry of Angels, at the proximity of the Apostles, Christ will appear on the Throne of His Glory; they will see Him anyway - both the chosen and the wicked, so that the righteous will endlessly rejoice in the gift of retribution, and the unrighteous will forever groan in the vengeance of punishment. For the fact that this thought is aimed at the fact that all flesh will see Him at the last judgment is rightly added: “brood of vipers! who told you to flee from the wrath to come?” For the “wrath to come” is attention to the final vengeance, which then cannot be avoided by that sinner who now does not resort to tears of repentance. And it is remarkable that evil children, imitating the actions of evil parents, are called the offspring of vipers, because they envy the good ones, and they (the good ones) are persecuted, ascribe vices to some, and seek harm for their neighbors, since in all this they follow the paths of their carnal ancestors, like poisonous children born from poisonous parents. 8. But since we have already sinned, since by habit we have become akin to evil, then he must tell us what we need to do in order to be able to escape from the oncoming anger. This is followed by: “create fruit worthy of repentance.” In these words, it should be noted that the friend of the Bridegroom exhorts to bring not only “fruits of repentance”, but also “worthy” of repentance. For one thing means bearing fruit of repentance, and another means fruit worthy of repentance. For in order to talk about fruits worthy of repentance, one must know that someone who has not done anything unlawful is rightly allowed to enjoy what is permissible; and he must do works of piety in such a way that if he does not want to, he may not leave what belongs to the world. But if someone has fallen into the crime of fornication, or, perhaps, what is even more important, into adultery, he must renounce what is permitted as much as he remembers himself having committed what is unlawful. For the fruit of the good activity of the one who sins less should not be equal to that of the one who sins more; or the one who fell into no crimes, and the one who fell into some, and the one who fell into many. So, according to this saying: “bring forth fruits worthy of repentance,” everyone’s conscience agrees that he should acquire all the more good deeds through repentance, insofar as he has inflicted damage on himself through crime. 9. But the Jews, proud of their nobility of origin, did not want to admit that they were sinners because they descended from Abraham. It is rightly said to them: “And do not think of saying to yourself: our father is Abraham, for I tell you that God is able to raise up children for Abraham from these stones.” For what kind of stones were these, if not the hearts of the pagans, insensitive to the knowledge of Almighty God, just as it is said to some Jews: “And I will take the heart of stone out of their flesh” (Eze 11.19)? And rightly the pagans are called “stones” because they worship stones. Therefore it is written: “Let those who make them and all who trust in them be like them” (Ps 113.16). It was from these very stones that the children of Abraham were raised, because when the cruel hearts of the pagans believed in Abraham’s seed, that is, in Christ, then they became children of the one whose Seed they joined. - Therefore, it is said to the same pagans through the Supreme Apostle: “If you are Christ’s, then you are Abraham’s seed and heirs according to the promise.” (Gal 3.29). So, if through faith in Christ we have already become the seed of Abraham, then the Jews, for their treachery, ceased to be children of Abraham. And that on that day of the Last Judgment good parents cannot bring benefit to evil children, the Prophet testifies to this, saying: “and if these three men had been found in her: Noah, Daniel and Job, then by their righteousness they would have saved only their own souls, says the Lord God; then these three men among her, as I live, says the Lord God, would have saved neither sons nor daughters, but they, only they would have been saved” (Ezek 14:14, 16). And on the contrary, that good children cannot do any good for evil parents, and that the kindness of children will serve to further accuse evil parents, the Truth itself personally speaks about this to unbelieving Jews: “And if I cast out demons by the power of Beelzebub, by whose power do your sons cast them out? Therefore they will be your judges." (Lk 11.19). 10. It further says: “even the ax is already at the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire.” The tree of this world is the entire human race. And the ax is our Redeemer, who, consisting as it were of a handle and iron, endures according to humanity, but cuts according to the Divine. This particular ax lies already at the root of the tree, because although it waits patiently, it is nevertheless clear what it will do. “a tree that does not bear good fruit is cut down and thrown into the fire,” because every wicked person who does not want to bear the fruit of good activity here soon finds fire prepared in Gehenna. And remarkably, he (John) says that “the ax lies” not on the branches, but “at the root.” For when the children of evil (people) are destroyed, then what else (is done) if not the branches of a fruitless tree are cut off? But when an entire generation, together with its ancestor, is destroyed, then the barren tree is cut off at the roots, so that there is no longer any left from which an wicked tribe can grow again. It is known that these words of John the Baptist shocked the hearts of the listeners, when he immediately added: “and the people asked him: what should we do?” For those who asked for advice were struck with fear. 11. Then follows: “Whoever has two clothes, give to the poor, and whoever has food, do the same.” Since the lower clothing is more necessary for our use than the upper one, then for the fruit worthy of repentance, it is required that we share with our neighbors not only everything external and less necessary, but also the most necessary for us, that is, either the food that we eat according to the flesh, or the lower clothing that we wear. Since the Law says: “But you shall love your neighbor as yourself” (Lev. 19.18), it turns out that he does not love his neighbor who does not share with him in his need even what is necessary for himself. So, the commandment to share two garments with your neighbors is given because it cannot be given from one, because if one were separated, then no one would be clothed. For wearing half clothes, both the one who received and the one who gave remain naked. But meanwhile, you need to know what value deeds of mercy have when they, more than others, are prescribed for fruits worthy of repentance. That is why the Truth personally says: “It is better to give alms from what you have, then everything will be pure for you” (Luke 11.41). Therefore, he again says: “Give, and it will be given to you” (Luke 6.38). Therefore, it is also written: “water will quench the flame of fire, and alms will cleanse sins” (Sir 3.30). Therefore, it is also said: “Put alms in your storerooms, and it will deliver you from all misfortune”: (Sir 29.15). Therefore, the good father exhorts the innocent son, saying: “As you have plenty, do alms from them; 12. But to show that there is great virtue in supporting and feeding the poor, our Redeemer says: “Whoever receives a prophet, in the name of a prophet, will receive a prophet’s reward; and whoever receives the righteous in the name of the righteous will receive the reward of the righteous” (Matthew 10.41). In these words, it should be noted that He does not say: a bribe for the Prophet, or a bribe for the Righteous, but “I prophesy a bribe... and... he will accept a bribe for the Righteous One.” For another means: a bribe for the Prophet, another means a bribe for the Prophet, and another means a bribe for the Righteous One, and another means a bribe for the Righteous One. For what does it mean to say: he will accept the reward of the Prophet, if not that the one who has the Prophet from his generosity, even if he himself did not have a prophecy, will receive Prophetic rewards from Almighty God? Because he may be righteous, and the poorer he is in this world, the more he has the boldness to speak for the truth. When he supports someone who has something (Divine) in this world, and, perhaps, does not yet refuse to freely speak for the truth, then he makes his freedom a participant in that truth, in order to equally receive rewards for the truth along with the one whom he helped with the content, since he himself could speak the same truth. He is filled with the spirit of Prophecy, but has a need for bodily sustenance. And if the body is not supported, then it is known that the voice itself weakens. So, the one who gave food to the Prophet because he was a Prophet imparted to him the powers of prophecy for preaching. Consequently, he, together with the Prophet, will receive the Prophetic reward for the fact that, although he was not filled with the spirit of Prophecy, he nevertheless showed before the eyes of God that he helped. That is why it is said about some wandering brothers to Gaius through John: “For they went for His name’s sake, taking nothing from the pagans. Therefore we must accept such in order to become followers of the truth” (3 John 1.7, 8). For the one who gives temporary benefits to those who have spiritual gifts becomes a collaborator in the spiritual gifts themselves. Because when there are few who receive spiritual gifts, and many who abound in temporary wealth, then the rich participate in the virtues of the poor by giving consolation to these poor saints from their wealth. Therefore, when the Lord, through the voice of Isaiah, promised the abandoned paganism, i.e. The Holy Church, the merits of spiritual virtues, like a garden in the desert, then promised the elm together, saying: “I will open rivers on the mountains and springs in the valleys; I will make the desert a lake and the dry land springs of water; I will plant cedar, shittim, myrtle, and olive in the desert; I will plant cypress, sycamore and beech together in the desert, so that they may see and know, and consider and understand, that the hand of the Lord has done this, and the Holy One of Israel has done this” (Isaiah 41:18-20). 13. The Lord placed the desert into lakes of water and the impassable land into springs of water, because on paganism, which before, due to the dryness of its heart, did not bear any fruits of good deeds, He poured streams of holy preaching, and it, to which before there was no way for preachers, due to the cruelty of its dryness, later produced streams of teaching. To him (paganism), out of great obligation, another promise is given: “I will give cedar and thorns in solitude” (ibid., v. 19). We rightly accept cedar in the promise because it has the property of smell and indestructibility. But about the thorn - when it is said to a sinner: “thorns and thistles will grow for you” (Gen. 3.18) - is it surprising if the Holy Church is predicted that it will grow for the sinner because of his guilt? But the name of cedar signifies those who express virtues and signs in their activities; who have the right to speak with Paul: “We are the aroma of Christ to God among those who are being saved and among those who are perishing” (2 Cor 2.15). Their hearts are confirmed in eternal love so that no rottenness of earthly love will harm them. But through the thorn are those men of spiritual teaching who, discussing sins and virtues, either threatening eternal punishments, or promising the joys of the Heavenly Kingdom, wound the hearts of those listening; and they so pierce their hearts with the disease of contrition that tears flow from their eyes, as if some kind of blood of the soul. Myrtle has a binding force, so that it binds separated members again. So, who are signified by myrtle, if not those who know how to sympathize with the misfortunes of their neighbors and temper their grief with compassion? That is why it is written: “He who comforts us in all our affliction, so that we too can comfort those who are in any affliction with the consolation with which God comforts us!” (2 Cor 1.4). By delivering a word or help of consolation to their unfortunate neighbors, they, without a doubt, connect them with a state of equality, so that they do not fall into despair from immeasurable sorrow. – But who do we mean by the olive tree, if not the merciful? – Because in Greek (ελεοζ) means mercy, and the liquid from the olive tree appears to be the fruit of mercy in the eyes of Almighty God. – To this the promise also adds: “I will place the fir, elm and beech tree in the desert” (Isaiah 41.19). – Who is signified by the “spruce”, which, growing, rises into the air to a very great height, if not those who in the Holy Church, while still in earthly bodies, already contemplate the heavenly? And although they, by birth, came from the earth, yet by contemplation they soar across the sky, above the limits of reason. And what is expressed by “elm” if not the minds of the people of this century? While still busy with earthly concerns, they do not bear any fruit of spiritual virtues. But although the “elm” does not have its own fruit, it usually helps the vine to bear fruit, because the people of this age within the Holy Church, although they do not have the gifts of spiritual virtues, nevertheless, supporting holy men filled with spiritual gifts, with their generosity, what else do they bring if not a vine with vine clusters? But the “beech tree”, which does not grow upward, although it does not have fruit, nevertheless has greenery - who else does it mean, if not those who in the Holy Church cannot yet do good deeds, due to the weakness of age, however, imitating the faith of believing parents, they contain the faith of uninterrupted greenness. After all this, by the way, it is added: “so that they would see and know, and ponder, and understand equally.” For “cedar” is placed in the Church so that whoever hears the smell of spiritual virtues from his neighbor will not become stunted in love for Eternal Life, but will be inflamed with the desire for Heavenly Blessings. “Thorns” are placed so that whoever was wounded by the word of his preaching would learn from his example how to wound the hearts of those who followed with the word of his preaching. “Myrtle” is prescribed so that those who, in the midst of a disaster, have received the joy of consolation from the lips or from the help of a neighbor, will learn to bring the joy of their consolation to their neighbors who are distressed by anything. The “olive tree” is placed so that those who know about the acts of mercy of others will learn how he himself should have compassion for his neighbor in need. “Spruce” is placed so that those who have learned the power of contemplating it will themselves be elevated to the contemplation of Eternal Rewards. “Elm” is placed so that the one who sees a person who cannot have the fruit of spiritual virtues, but who nevertheless supports those who are full of spiritual gifts, and himself, if possible, would be useful for the life of the Saints by generosity, and by imitation would bring those clusters of Heavenly Blessings that cannot be brought by birth. The “beech tree” is placed so that the one who argues that many, while still in immature years, have the greenery of the true faith, will himself be ashamed of being an unbeliever. So, to the trees well described above it is said: “that they may see and know, and ponder, and understand.” In this place, by the way, it is also added: “equally”, because when in the Holy Church the morals of people are different, the degrees are different, then it is necessary for everyone to study together, if spiritual people of different qualities, ages and degrees are presented for imitation together. But here we were, wanting to point out the “elm”, and wandered for a long time through many vineyards. So, let us return to why we cited the testimony of the Prophet. “Receive the Prophet in the name of the Prophet, he will accept the reward of the Prophet,” because the “elm”, although it has no fruit, however, by supporting the vine with fruits, it assimilates for itself what it supports well in another. 14. But that John exhorts us to great deeds, saying: “Produce fruit worthy of repentance” (Matthew 3.8; Luke 3.8), and again: “Whoever has two coats, give to the poor, and whoever has food, do the same” (Luke 3.11), this can already be clearly understood from what the Truth says: “From the days of John the Baptist until now, the kingdom of heaven He takes it by force, and those who use force take it away” (Matthew 11:12). We must consider these words of the Supreme Wisdom with special care. For one must ask: how can the Kingdom of Heaven be taken by force? Because who can do violence to the sky? And we must also ask: if the Kingdom of Heaven can be taken by violence, then why did this violence begin from the days of John the Baptist, and not before? But when the Law says: if anyone does this or that, let him die, then it is clear to all who read that this Law struck every sinner with punishment according to its severity and did not bring him to life through Repentance. When John the Baptist, preceding the grace of the Redeemer, preaches repentance so that the sinner, dead through guilt, would come to life through conversion, then truly from “the days of John the Baptist ... the Kingdom of Heaven is taken by force.” What is the Kingdom of Heaven if not the place of the Righteous? For only the Righteous are given the rewards of the Heavenly Fatherland, so that the humble, pure, meek and merciful may achieve the Highest Joys. When someone, either inflated with pride, or defiled by carnal iniquity, or angry, or a cruel wicked man, after guilt, turns to repentance and receives Eternal Life, then the sinner takes on a place that is, as it were, someone else’s. So, “from the days of John the Baptist the kingdom of heaven has been taken by force” and the strong achieve it because the one who preached repentance to sinners, what else taught them if not to take the kingdom of heaven by force? 15. So, beloved brethren, let us think about the evil that we have done and crush ourselves with incessant weeping. We will steal the inheritance of the righteous, which we did not retain with our lives, through repentance. Almighty God wants to tolerate such violence from us. For he wants the Kingdom of Heaven, to which we have no right based on our merits, to be admired with our tears. So, let no quality, no quantity of our sins distract us from the fidelity of hope. Great hope for forgiveness is presented to us by that venerable thief, who is venerable not because he is a thief - for he is a thief by cruelty - but venerable by confession. So, think, think, how incomprehensible is the mercy in Almighty God. This robber, removed from the narrow path with bloody hands, was hung up on the gallows of the cross; on it he made a confession, on it he was healed, on it he deserved to hear: “Today you will be with Me in Paradise” (Luke 23.43). What is this? Who can sufficiently express and appreciate such goodness of God? From the very punishment for crimes it moves on to rewards for virtue. But Almighty God allowed His chosen ones to fall into certain crimes in order to show the hope of forgiveness to others who lie in iniquity, if they turn to Him with all their hearts, and thereby open the way to piety through tears of repentance. So, let us exercise ourselves in crying, we will destroy the crimes we have committed with tears and fruits worthy of repentance; May we not waste the time given to us for correction, because, looking at many who have already been healed of their iniquities, what else do we gain if not a guarantee of Supreme mercy? - So, may there be honor and glory to our Lord I. Christ with the Father and the Holy Spirit throughout all ages of ages. Amen. You might be interested in: