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To our most beloved brother, Bishop Marian, Bishop Gregory, servant of the servants of God. Due to many urgent concerns, I for a long time left in oblivion the conversations on the holy Prophet Ezekiel, written as I spoke them before the people. But after eight years, at the request of the brethren, I took care to find the notes of the notaries and, having reviewed them with the help of the Lord, I corrected them as much as possible due to the tightness of the circumstances. Therefore, your love demanded that I send you these conversations for reading; but I thought that it was very inappropriate for someone who is known to constantly drink pure and clear waters from the springs of the blessed fathers, Ambrose and Augustine, to draw contemptible water. But on the other hand, thinking that among daily pleasures cheap dishes are often pleasant, he sent the reader the best of his worst, so that, having accepted coarse food with disgust, he would return with greater greed to refined pleasures. First conversation. The holy teacher, intending to explain the Prophet, sets forth preliminary concepts about the times and methods of prophecy. 1. With the blessing of Almighty God, intending to speak about the Prophet Ezekiel, I consider it my duty to first point out the times and methods of prophecy, so that by indicating his methods, I can more clearly understand the power. There are three times of prophecy; namely: past, present and future. But you need to know that in two times the prophecy loses its meaning. Since prophecy is called prophecy because it predicts the future, then, speaking about the past or present, it is deprived of the basis for its name, because it does not predict what will happen, but either recalls what has passed, or speaks of what is. However, we will speak more accurately about these three times of prophecy when we show the basis for them from the evidence of Holy Scripture. The prophecy about the future is the following: behold, the Virgin will be with child and give birth to a Son (Is. 7:14). Prophecy about the past: in the beginning God created the heavens and the earth (Gen. 1:1). For man spoke of a time in which there was no man. The prophecy of the present is contained in the following words of the Apostle Paul: if everyone prophesies, someone unfaithful or ignorant will come in, be convicted by everyone, and tortured by everyone: and the secret of his heart will be revealed: and so he will fall on his face and worship God, proclaiming that truly God is with you (1 Cor. 14:24-25). So when it is said: the secret of his heart is revealed, then it is clearly revealed that through this method of prophecy the spirit does not reveal the future, but reveals what is in the present (time). By what right is that spirit called the spirit of prophecy that does not reveal anything future, but reveals the present? In this matter, it should be noted that this prophecy is rightly called a prophecy, not because it predicts the future, but because it reveals the hidden (the present). Because, just as in the future time hides an object from our sight, so in the present reason hides it from our sight. For a future event is hidden in the future tense, and a real thought is hidden in an evil heart. There is also a real prophecy, when some matter is hidden not from the spirit, but due to the remoteness of the place, but is revealed by the spirit. The spirit of the prophecy is present even where his body is not present. For Gehazi was far from the Prophet when he received gifts from Naaman the Syrian, and despite this, this Prophet said to him: Did not my heart walk with you, and I saw the man returning from his chariot to meet you? (2 Kings 5:26). 2. You also need to know that the times of prophecy support each other in proof, so that sometimes the past is proven by the future, and sometimes the future is proven by the past. For Moses said: in the beginning God created the heavens and the earth (Gen. 1:1). But who would believe that he speaks correctly about the past if he did not say something about the future? Therefore, at the end of this very book, at the beginning of which he spoke about the past, he added one prophecy from Jacob about the future, saying: The prince will not fail from Judah, nor the leader from his feet, until that which has been put aside for him comes (until the One who is sent comes), and He is the hope of the tongues (Gen. 49:10). And the Messenger himself prophesied to the people he led about the same future, saying: The prophet of your brethren, as the Lord your God has raised up for you, Hear him. And the man who will not listen to his words, if the prophet speaks in my name, I will take vengeance on him (Deut. 18:15, 19). So why did he add the future to the past, if not in order to prove, through the fulfillment of predictions about the future, that he also spoke the truth about the past? 3. Having therefore learned how the past is proved by prophecy about the future, it now remains for us to show how, in the very spirit of prophecy, the future is proved from the past. – It is known that the King of Babylon, having seen a dream (Dan. 2:2), sent for the wise men and sorcerers, and called all the wise men of Babylon, not only to find out from them the interpretation of dreams, but also to remember the dream itself, precisely in order to conclude from the past whether their prediction about the future would be correct. When they absolutely could not say anything (about the past); Then Daniel was put in the middle, who, when asked about the dream, not only answered what was asked about, but also repeated the dream itself, saying: Your thoughts (to the king) have risen in your bed, which is fitting for this to be (Dan. 2:29). And a little later: you, O king, have seen: and behold, the body is one, it is a great body (Dan. 2:31) and so on. Having told his dream in order, Daniel immediately revealed what followed him in the future. So let's discuss the order of the prophecy. From thoughts it passes to a dream, and from a dream it passes to the future. Consequently, he who spoke, so to speak, about the very root of the dream, decisively proved from the past how true was what he said about the future. But the prophecy of the present time has no need to confirm both the past and the future; because when a hidden thing is revealed by the words of prophecy, then the thing itself that is revealed is vouched for its truth. 4. So, having said about the times of prophecy, it remains for us to say something more about its methods and qualities. Because the spirit of prophecy does not always, and not in the same way, come into contact with the soul of the Prophet. For sometimes the spirit of prophecy comes into contact with the soul of the prophecy from the present, and does not at all touch it from the future; sometimes it touches it from the future, but does not touch it from the present. Sometimes it concerns the present and the future; sometimes from the past, present, as well as from the future, touches the soul of the prophecy. Sometimes the spirit of prophecy touches from the past, and does not touch from the future; sometimes it touches from the future, and does not touch from the past. But sometimes in the present (tense) it partly concerns, and partly does not concern; sometimes in the future it is partly concerned, but partly not. We will, if possible, confirm this with the evidence of Holy Scripture in the suggested order. 5. For the spirit of prophecy touches the soul of the prophecy from the present, and does not touch from the future. For example: John the Baptist, seeing the coming Lord, says: Behold, Lamb of God, take away the sins of the world (John 1:29). But shortly before his death, through the disciples sent, he asked, saying: Are you the one who is coming, or someone else? (Matthew 11:3). These words show that although (John) knew that the Redeemer had appeared on earth, he doubted whether He would descend by Himself into hell to open its prison. For from the present he came into contact with the spirit of prophecy, who, seeing the humanity of the Intercessor, and understanding His Divinity, confessed Him as the Lamb who should destroy the sins of the world; but I was not in contact with Him from the future, because I did not know about His (the Lamb) descent into hell. 6. But sometimes the spirit of prophecy comes into contact with the soul of the prophecy from the future, and does not come into contact from the present. For example: the history of the book of Genesis clearly testifies that when Isaac sent his son Esau to fish (Gen. 27:3 et seq.), then Rebbeka offered him a younger son for blessing, who, dressed in goat skins, presented his brother’s body to his father’s touch. He (Isaac) gave a blessing to this younger son as the eldest, and predicted that these blessings would be fulfilled in the distant future, but he could not know who stood before him. Consequently, the spirit of prophecy touched the soul of the one prophesying from the future, and did not touch from the present, when the father predicted the future with his eyes closed, but did not know the real son. 7. Sometimes it touches (the spirit of prophecy) the soul of the one prophesying from the present, as well as from the future; which we clearly see from the same book of Genesis (Gen.48). Because it says that when Jacob was approaching the end of his life, and told Joseph to imagine his two sons in himself so that they would enjoy his blessing in the distant future, then (Joseph) introduced the eldest to his right hand, and the younger to his left hand (Gen. 48:13). He (Jacob), due to the blindness of his eyes from old age, could not in any way distinguish by human vision which of his grandchildren was the eldest and which the younger, crossing his arms, he laid his right hand on the younger and his left on the eldest. When the son wanted to correct this, saying: not so, father: this is the firstborn: then he heard: we, child, we: and this one will be among the people, and this one will be exalted: but his brother will be lesser than him (Gen. 48: 18-19). Consequently, the spirit of prophecy equally came into contact with the soul of the one prophesying, both from the present and from the future, when Jacob predicted the future, and with his spirit distinguished those placed before him, whom he could not see with his bodily eyes. So the spirit of prophecy made touches from the present and the future to the soul of the Prophet Axia, when this one, with the blindness of his eyes, called the one who pretended to be someone else Jeroboam’s wife, and predicted what would happen to her, saying: look, wife of Jeroboam, why have you appeared so strangely; I am a messenger who is cruel to you. He went and said to Jeroboam, “This is what the Lord God of Israel says: He deceived you, even more than all the great ones who were before you, and went away, and created gods that were alien to yourself, and merged with each other to irritate me, and you rejected me back to yourself. For this reason I will bring evil against the house of Jeroboam (1 Kings 14:6, 9-10). For from the present, as well as from the future, the soul of the one who prophesied was in contact (with the spirit), who could expose the one who entered and predict the future for her. 8. But sometimes the soul of the prophecy has contact (with the spirit) from the past, as well as from the present and future. For example: Elizabeth, looking at Mary coming to her, recognized that She was carrying the incarnate Word in her womb, and already called Her the Mother of her Lord, saying: where do I get this from, so that the Mother of my Lord may come to me? (Luke 1:43). About His conception and through the Angel it is said to Joseph: for that which is born in Her of the Spirit is Holy (Matthew 1:20). This is exactly what Elizabeth said: blessed is she who believed, for the fulfillment of those things spoken to her by the Lord (Luke 1:45). For by saying: blessed is she who believed, she clearly shows that she knew in the spirit about the words of the Angel spoken to Mary; and adding: that what was spoken to her from the Lord would be accomplished, she foresaw what was to follow with Her in the future. Consequently, at the same time she was in touch with the spirit of prophecy from the side of the past, and from the present, and from the future, she who knew about faith (Mary) in the promises of the Angel, and understood that she bore in her womb the Redeemer of the human race, calling Her Mother (Him), and foretelling what was to happen, foresaw what was to follow in the future. 9 . But sometimes the spirit of prophecy touches the soul from the side of the past, and does not touch from the side of the future; which is clearly revealed in the Apostle Paul, who says to his disciples: I tell you, brethren, the gospel preached from Me is not according to man. I did not receive anything from man, nor did I learn it, but by the revelation of Jesus Christ (Gal. 1:11–12). Therefore, he also says to the other disciples: the mystery was revealed to me (Eph. 3:3). Despite the fact that about this very Gospel, which he learned through revelation, intending to preach in Jerusalem, he says: I am bound in spirit, I am coming to Jerusalem, even though I do not know what is going to happen in it (Acts 20:22). The mystery of the Gospel is that the Only Begotten Son of the Father was incarnate and became a perfect man, who, having been crucified, dead and buried, rose again on the third day; and on the fortieth day he ascended into heaven and sits at the right hand of the Father. Consequently, he who knew the Gospel by revelation had contact with the spirit of prophecy from the side of the past; but since he did not know that he had to suffer for this same Gospel, he undoubtedly had no contact from the future. For he says this: just as the Holy Spirit bears witness throughout the whole city, saying that chains await me and tribulation (Acts 20:23), clearly showing that it is revealed to others what will happen to him, but not to himself about himself, since it is said about him through Agabus: the man whose belt is this, so the Jews will bind him in Jerusalem (Acts 21:11). 10. Sometimes the spirit of prophecy touches (the soul) from the side of the future, but does not touch from the side of the past. So, for example, about the event with Elisha it is written that when one of the sons of the prophets cut a tree, then his ax fell from the ax handle and sank in the water; so he cried out: O Lord! and this is borrowed. And the man of God said: where did you fall? and showed him the place: and he cut off the tree, and threw it there: and the iron came up (2 Kings 6:5-6). In this particular event with the Prophet it is learned that the one who was looking for the place where the ax fell knew what he intended to do; however, from the search it is clear that he did not know where the ax fell. Consequently, the spirit of prophecy touched Elisha’s soul from the side of the future, but did not touch it from the side of the past; because he (Elisha) could also know the iron that sank in the water, having the intention of bringing it to the surface, but he absolutely did not know where it fell. 11. But sometimes the spirit of prophecy partly concerns (the soul) in the present (time), and partly does not. This is evidenced by the story of the Apostle Peter, when he was told by the spirit about the soldiers sent to him from Cornelius; because it is written: The Spirit said to him (Peter): Behold, three men are seeking you. Peter went to the men sent to him from Cornelius, saying: Behold, I am the one you seek: what guilt is there if you have come? (Acts 10:19, 21). From these words it is clear that he did not hear from the Spirit about the very reason that he asked the soldiers about. Consequently, the Spirit partly touched Peter’s soul in the present (time), and partly did not; because he told him that soldiers had come, but why they came, he kept silent about it. 12. Sometimes the spirit of prophecy is partly concerned with the future, and partly not. So, for example, the children of the prophets speak to Elisha about the ascension of Elijah: Do you understand that the Lord will take away your master today from the top of your head (from you)? (2 Kings 2:3, 5). But after his ascension, they scatter in different directions and look for him in the mountains and hills. Consequently, from the side of the future, the spirit of prophecy partly touched their souls, and partly did not touch them, when they looked for the one whose ascension they knew was not supposed to be found. So they were partly in contact (with the spirit), and partly they were not; because they both knew what could be lifted up, and did not know what could not be found. And the same Elisha was partly in touch with the spirit of prophecy from the side of the future, and partly he was not, when he said to the King of Israel: strike on the ground; and the King strike three times, and a hundred. And the man of God insulted him, and said: if you had hit five or six, then you would have struck Syria to the end, but now you will defeat Syria three times (2 Kings 13:18-19). So he knew that (the King) would have struck Syria as many times as he would have struck the earth; but when he said to him: hit the ground, then he did not know how many times he would hit it (that’s why he was offended when it was hit on the ground only three times); it is clear that from the side of the future, partly he was in touch (with the spirit), and partly he was not the one who predicted the defeat of Syria, but wanted there to be more attacks on the earth. So Samuel, when he was sent by the Lord to anoint David, answered: How can I go? and Saul will hear and kill me (1 Samuel 16:2). He anointed David, but was not killed by Saul. Consequently, from the side of the future, the soul of the Prophet was partly in contact (with the spirit), and partly it was not, because he knew that David had to be anointed as king, and did not know that he should not have been killed by Saul. 13. You also need to know that Prophets sometimes come into contact with the spirit of prophecy close, and do not come from afar; others - from a distance, and not close; others both from afar and close. For some come into contact close, and do not come from afar; for example: Samuel knew about the loss of donkeys, predicted that they would be found, and foretold Saul’s future kingdom (1 Samuel 9:15, 20); even predicts that David will be his successor, but does not predict that this will be the father of the eternal King (1 Samuel 16:12). And some come into contact (with the spirit) from afar, but do not come close. So, for example, the same David knew about the incarnation of the Only Begotten Son of God, speaking about Zion: man and man was born in it, and that is the foundation and the Most High (Ps. 86:5); He also understood that He would ascend into heaven and sit at the right hand of God the Father, saying: The Lord said to my Lord: sit at My right hand (Ps. 109:1); and yet did not foresee the coming events. Of their many, I will tell you about a few: he did not know about the plan of Mephibosheth’s servant, Ziba, against his master (2 Samuel 16:3-4); and promising Amasa he says: Let God do this to me, and let him add this to me, unless the prince of power be before me all the days instead of Joab (2 Sam. 19:13), precisely because of ignorance of what was about to happen; because this Amasa not only did not receive leadership over the army instead of Joab, but also ended his life a few years later from Joab (2 Samuel 20:10). And when he wanted to build a church for God, not knowing what would happen nearby, he asked another Prophet about it (2 Samuel 7:3). 14. But some (Prophets) come into contact (with the spirit) both from afar and close. So Isaiah prophesies about a distant event in the future, saying: behold, the Virgin will be with child and give birth to a Son, and they will call His name Immanuel (Is. 7:14). About Him he again says: A Son was born to us, and a Son was given to us, and His rulership was on His frame: and His name is called the Great Council Angel, Wonderful, Counselor, Mighty God, Ruler, Prince of Peace, Father of the Age to Come, Ruler of the World. And His rulership is great, and His peace has no end (Is. 9:6-7). And he (Isaiah), brought into close contact with the spirit of prophecy, predicted to King Hezekiah that this man would recover, and how many more years he would live after recovery (Is. 38:5). 15. Sometimes there is no spirit of prophecy in the Prophets either; this is not always inherent in their souls; because when they do not have it, then during the influx of it they confess that they have it as a gift. Therefore, Elisha, when he forbade the youth Gehazi to tear the weeping Somanite from his feet, said: leave her, for her soul is sick in her, and the Lord has hidden him from Me, and will not tell me (2 Kings 4:27). Also, when Jehoshaphat asked him about the future, and the spirit of prophecy was not in him; then he ordered a singer to be brought so that, through the glory of psalmody, the spirit of prophecy would descend on him and tell his soul about the future (2 Kings 3:11, 15). For when psalmody is performed with tension in the heart, then through this the way is prepared to the heart of Almighty God, in order to either communicate to the tense soul the secrets of prophecy, or the grace of contrition. Therefore it is written: the sacrifice of praise will glorify me: and there is the way by which I will show him my salvation (Ps. 49:23). For what is called salvation in Latin (the same in Russian) is called Jesus in Hebrew. Consequently, in the sacrifice of praise the way for Jesus to appear is made; because when tenderness flows through psalmody, then a path is established in our hearts by which we finally reach Jesus, since He Himself says about His appearance: he who loves Me will be loved by My Father: and I will love him, and I will appear to him Myself (John 14:21). Therefore it is written: sing praises to God, sing praises to His name: make a way for him who ascended to the west. The Lord is His name (Ps. 67:5). For He ascended into the west when He trampled death under His resurrection. When we sing praises to Him, then we create a path along which He would come to our hearts and inflame us with the grace of His love. But that the spirit of prophecy is not always inherent in the Prophets, this is further proven by the man of God, who, having been sent to Samaria, announced the disasters that were to befall it (1 Kings 13). However, he, having a prohibition from the Lord not to eat on the way, is deceived by the conviction of a false prophet (1 Kings 18:19). A false word would not have deceived him if he had the spirit of prophecy in him. 16. You also need to know that sometimes the holy Prophets, when giving advice on the frequent use of prophecy, say something from their spirit, and think that they are saying it from the spirit of prophecy; but since they are saints, they are soon corrected by the Holy Spirit by hearing the truth from Him, and reproaching themselves for telling a lie. For who does not know that the Prophet Nathan was a holy man? He clearly convicted King David of a crime and predicted what would happen to him for this crime; but when the same David asked him, wanting to build a church for God, then he answered like this: everything that is in your heart, go and do, as the Lord is with you (2 Samuel 7:3). But there the following is immediately added about him: And it came to pass in that night, and the word of the Lord came to Nathan, saying, Go and tell my servant David, and this saith the Lord, Thou hast not built a house for Me to dwell in. Because they did not dwell in the house from the ruin of the day, the children of Israel came out of the land of Egypt until this day (2 Samuel 7:4-6). And a little later: when your days are fulfilled, and you sleep with your fathers, and I will raise up your seed after you, whoever is from your womb, and I will prepare his kingdom: he will build an house for My name (2 Samuel 7:12-13). Here is the Prophet Nathan, who first said to the King: go and do, but later himself, guided by the spirit of prophecy, proclaiming that this could not be, contradicted both the advice to the King and his words; because he recognized as false what he spoke in his spirit. 17. In this matter, the difference between true Prophets and false ones is that true Prophets, if sometimes they say something in their spirit, then correct it in the minds of their listeners according to the inspiration of the Holy Spirit. But false prophets predict false things, and being alien to the Holy Spirit, they become ossified in their deceit. 18. Thus, having discussed the times and methods of prophecy, it can be seen how almighty God orders the moderation of His wrath for the improvement of people. The people of Israel committed lawlessness against their Creator, and for this they served in captivity to the King of Babylon; but with him the Prophet Ezekiel is sent into captivity (Ezekiel 3:11), whom the grace of God made so pleasing to her that through him she predicted the whole future, and was given the honor of comforting the oppressed people. So let us imagine, if possible, the loftiness of supreme love! The Lord was so angry with His people that it was as if he was decidedly not angry with them. For if He had not been angry, He would not have delivered the people into captivity; and if he had been decidedly angry, he would not have sent His chosen ones into captivity with him. But Divine mercy arranges it in such a way that with one and the same event it gives admonition to the fleshly (people), and provides the spiritual with a means of increasing virtue. And when those are purified by punishment, then these are encouraged to greater merits through communication with those punished. And He is so angry with the unrighteous that He comforts their hearts with communication with the righteous, in order to console their hearts with communication with the righteous, so that, with all the ways of correction, no one, after guilt, has the opportunity to apologize. Consequently, He, by holding, repels, and by repelling, He holds back, when, together with those whom He condemns, He sends to punishment those whom He loves. Who can appreciate this sincerity of so much love? The Lord does not leave the crimes of the people unpunished, and does not decisively reject the lawless people from Himself. So, when Moses sent twelve spies to the promised land (Num. 13), ten of whom led the people to despair; then this people complained in anger and murmur that they were brought out by the Lord in order to lay their corpses in the desert (Num. 14). Almighty God was angry with him and said that not one of them would enter the promised land. Struck by this fear, they confessed that they had acted wickedly, wept, and, armed, immediately began to attack the enemies, so that after tears they could enter the promised land (Num. 14:40). But the Lord through Moses says to them: tell them: do not ascend, fight below, for I am not with you, and let not you be cut off from your enemies (Deut. 1:42). In this matter, it is necessary to pay attention to the fact that if He was not with them, then why did He forbid them to ascend, so that they would not fall? If He was with them, then what does His word mean: I am not with you? But by the wondrous order of admonition and mercy, He was with them and was not with them. I was not with them so that they would not win, but I was with them so that they would not die from their enemies. O ineffable love! He punishes crimes and protects criminals. Shows himself to be angry, but protects him from enemies. This is how a mother most often gets angry at her naughty young son. She denounces him, scolds him, flogs him: but when she sees him going into danger that threatens him with death, then she stretches out her hand and holds him back, and she who seemed not to love when she beat him in anger, lovingly holds him back as if she had not beaten him in anger. 19. Talking about this in the preface, we made, as it were, an experience of our sailing inside the port, in order to then unfurl the sails, as on a boundless sea, to understand the mysteries of prophecy. However, we do not assume this in our power, but in Him who makes the tongues of infants eloquent; because the Spirit of the Lord fills the world, and keeps every mind with voice (Wis. 1:7). For almighty God is the Word of the almighty Father, and we who wish to speak about Him will in no way be dumb in Him. We are given useful words by the omnipotent Word, Who, having become incarnate for our sake, lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen. Second conversation. The first five verses of Ezekiel's prophecy are explained according to their varied meaning, mainly allegorical and moral. 1. Ordinary prophetic speech consists in the fact that first he (the Prophet) speaks about a person, time and place, and then begins to talk about the sacraments of prophecy; because for a lasting discovery of truth it is first necessary to establish the root in History, and then to produce the fruit of the spirit in signs and allegories. Therefore Ezekiel refers to the time of his age when he says: Ezek.1:1. And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. And speaking about the place, he adds: And I was in the midst of captivity at the river Chebar: and the heavens were opened, and I saw the vision of God. He also mentions time, adding: Art. 2. On the fifth day of the month, this is the fifth summer of the captivity of King Joachim. To speak in detail about the person, he also talks about the gender, continuing: Art. 3. And the word of the Lord came to Ezekiel the son of Buzzi the priest. 2. But the first question arises in us: why does someone who has not yet said anything begin like this: and it will be in the thirtieth year? For the particle “and” is a connecting union; and we know that subsequent speech is connected in no other way than with the previous speech. Therefore, the one who did not say anything ahead, why does he say: and it was, when there is no speech ahead with which this would be connected? In this matter, we must pay attention to the fact that just as we see the physical, so the prophetic spirit sees the spiritual; and to them (the Prophets) what seems invisible to our ignorance appears visible. Therefore, in the minds of the Prophets, internal thoughts are connected with external ones in such a way that they see both together, and are in them together - both the internal word that they hear and the external one that they speak. Therefore, it is clear why the one who did not say anything ahead began his speech with the words: and it will be in the thirtieth year. Because he connected this speech, which he uttered in words, with the speech that he heard inside. Consequently, he continued the words of the inner vision; and therefore he began, saying: and it came to pass. For he adds what he begins to say externally to what appears to be external and what he sees internally. 3. But the expression, in the thirtieth year - he received the spirit of prophecy - presents us with something edifying; precisely what, according to common sense, should not be taught to someone who is not of legal age. Therefore, the Lord himself, having twelve years of age, sitting in the church among the teachers, deigned to be not a teacher, but a questioner (Luke 2:46). For in order that people would not dare to preach without being of age, on earth in the twelfth year of his age He deigned to question people, He Who in heaven, according to His Divinity, always taught the Angels. Since He is God's wisdom, the Angels, through vision, receive from Him that which constitutes eternal bliss for them. Moses also teaches this under the sacrament of allegory, saying: Thou shalt not make thy firstborn calf (Deut. 15:19). For we take good deeds in the weak age of our first time to be the firstborn calf. At this age there is no need to yell; because in the first years of our infancy or youth we should not preach, so that the coulter of our tongue does not dare to cut through the lands of someone else’s heart. For, as long as we are weak, we must keep ourselves within ourselves, so as not to lose the benefits that have not yet been established through hasty discovery of them; because even woody plants, if they do not first take root in the ground, will soon wither at the touch of a hand; but if they are already rooted, then the hand touches them and does not harm them in the least; the winds are raging, and he stands unharmed. Likewise, newly built walls will fall from a storm if they are not first dried out from moisture. So the mind, until it is completely dried up from the moisture of its crookedness, should not touch the hand of someone else’s tongue, so as not to lose its firmness before it fully understands, so as not to fall from the pressure, so as not to dry up like a tree without roots, when this latter is shaken more than it can bear. So, as an example, you need to set only one thing that is strong. For the mind must first be strengthened, and then manifest itself in the benefit of others, when it can no longer become arrogant from praise, nor from reproach can it give up. Since Timothy is told: give this commandment and teach. Let no one care about your youth (1 Tim. 4:11-12): however, you need to know that in the sacred language youth is sometimes called youth. Therefore it is written: rejoice, O young man, in thy youth (Eccl. 11:9). So the Prophet, to show the authority of his preaching, is described as an adult, since in him everything necessary for preaching is consistent with life and spirit. 4. No one should object to this, that Jeremiah (Jer. 1:5) and Daniel (Dan. 13:45) received the spirit of prophecy in their youth; because miracles should not be presented as an example of activity. Almighty God makes the tongues of infants clear (Wis. 10:21), and from the mouth of a child and those who piss he brings praise (Ps. 8:3). But one thing means what we learn in relation to the use and method of teaching, and another thing means what we know about a miracle. 5. But if it is already required that in the very designation of his (the Prophet’s) age there should be something mysterious: then it is fitting for the Prophet to point, by the very number of his years, to the Lord about whom he preaches in words. In the thirtieth year of the Prophet Ezekiel, the heavens were opened to him, and he saw visions of God at the river Chebar; because about the thirtieth year of his age the Lord came to the Jordan River. The heavens also opened there; because the Spirit descended in the form of a dove, and a voice sounded from heaven, saying: This is my beloved Son, in whom I am well pleased (Matthew 3:17). 6. But the very words of the Hebrew help us a lot in interpreting the sacrament. For Chebar means burden, or heaviness; Ezekiel – the power of God; Vuzius – despised or rejected; Chaldeans are captors, or, as it were, demons. So Ezekiel comes to Chebar; Since Khobar is the name of burden or heaviness, what is appropriately signified by the river Khobar, if not the human race? He flows from the beginning (his own) to death, and is heavy on himself with the sins that he commits and bears; because according to the Scripture, untruth is the talent of the tin men (Zechariah 5:7). For every sin is heavy, because it does not allow the soul to rise to things above. Therefore, through the Psalmist it is said: sons of mankind, how long will hardness of heart last? (Ps. 4:3). But it is written about the Lord that He is the power of God and the wisdom of God (1 Cor. 1:24). So Ezekiel comes to the river Chebar; because the power of God, through the mystery of its incarnation, deigned to approach the human race, bearing the burden of its sins, and from its beginning flowing daily towards death, since it is said about Him through the Psalmist: and it will be like a tree planted by the waters that come out (Ps. 1:3). He was planted at the rising of the waters, because He was incarnated at the fall of the current nations. But we said that Ezekiel means the power of God, and Buzi means the despised. But Ezekiel is the son of Buzi, because the Only Begotten (Son) of God was pleased to be incarnate from that people who were despised by the Lord for the guilt of treachery. So the power of God is born from contempt or rejection; because our Redeemer was pleased to receive humanity from a treacherous and despised people. But he came to the land of the Chaldeans. And Chaldeans, as we said, mean captors or, as it were, demons. For the wicked, both themselves indulging in wickedness and inducing others through persuasion to wickedness, are precisely those who take captives. They are also correctly called demons; because even those who, through persuasion, attract others to wickedness, take upon themselves the service of demons in wickedness, although they are not demons by nature. So the Power of God came to the land of the Chaldeans; because the Only Begotten of God appeared among those who themselves were given over to sin, and who were enticing others into sins. But it’s time to turn the word of explanation to the personality of the Prophet. Ezek.1:3. And the hand of the Lord was on him. 7. The Son is called the hand or arm of the Lord, because by Him all things were created. The Psalmist also says about Him: let Your hand be to save me (Ps. 119:173). The hand of God, according to Divinity, was not created, but born, but according to humanity, it was created to heal the wounds of the human race. So the Prophet knew the incarnation of the Only Begotten where he saw the hand of the Lord above him. But this is added here: Art. 4. – And I saw, and behold, the spirit is lifted up, coming from the north. 8. We must pay attention to what the order of speech should be in the words of the Prophet. For he said about himself ahead: the heavens were opened, and I saw the vision of God; after that, speaking as if about something else, he adds: and the hand of the Lord was there on him. And then, as if he returns to himself, and says: “I have seen, and behold, the spirit is lifted up, coming from the north.” What does it mean that sometimes Ezekiel says, sometimes it's said about Ezekiel? If he talked about himself everywhere, then the question would be inappropriate 2. If he were talking about something else everywhere, then the question would be just as inappropriate. So, what does this varied prophetic speech mean, in which sometimes the Prophet speaks about himself, and sometimes it seems that another is speaking about him? But you need to know that those who are filled with the spirit of prophecy, by the fact that sometimes they speak clearly about themselves, and sometimes they speak about themselves as if they were talking about others, show that it is not the Prophet who speaks, but the Holy Spirit through the Prophet. For what is said through them, they speak about themselves; and what they say by the inspiration of the Holy Spirit, the same Holy Spirit speaks about them through themselves, according to the testimony of the Truth, which says: You will not be speaking, but the Spirit of your Father will speak in you (Matthew 10:20). Therefore, Moses says: the man Moses is more meek than all the people who live on earth (Numbers 12:3). For he does not say: “I was,” but the man Moses, clearly showing that the One who spoke about him through him was a different person. Therefore, John says: seeing the disciple, Jesus loved him (John 21:20). Therefore, Paul, to show that it was not he who spoke, said: Because of temptation, seek Christ speaking in me (2 Cor. 13:3). So, since in prophetic speech one is in charge, and the other is obeyed: then when the Prophet speaks about himself, then he is the person who obeys; and when the Holy Spirit speaks about the Prophet through the Prophet, then the supremacy of the Commander is shown. So, correctly and as if about something else, it is said: and the hand of the Lord was there on him; and about himself the Prophet immediately adds: “I saw, and behold, the spirit was lifted up, coming from the north.” So now it remains for us to decide what the expression means: and behold, a spirit is lifted up, coming from the north, and a great cloud. 9 . Because the north wind is oppressive with cold, it is not indecent that its name denotes the torpor of an evil spirit. This is also evidenced by the Prophet Isaiah, who proclaims that the devil said: I will sit on the mountain of the covenant in the countries of the north (Is. 14:13) 3. For the evil spirit sat on the mountain of the covenant; because through treachery he subjugated the Jewish people, who received the law. For when the devil takes possession of the hearts of teachers, then he sits on the mountain of the covenant. He also sits in the countries of the north, because he takes possession of the cold hearts of people. Therefore, in the voice of the Bridegroom in the Song of Songs it is said: Arise, O north, and come, O south, and blow into my heirloom city, and let my fragrances flow (Song. 4:16). For when, at the command of the Lord, the cold spirit departs, then a warm spirit occupies the souls of believers; it blows on the garden of God, i.e. to the Holy Church, in order to bring to the attention of many the concepts of virtues, like aromas. For after the retreat of the north, i.e. evil spirit, the Holy Spirit fills the soul like the south wind. When he blows the heat, then the aromas of virtues immediately flow from the hearts of believers. So the Prophet, foreseeing what will happen at the end (of the world), sees a stormy spirit coming from the north; because at the end of the century the evil spirit will terribly engulf the souls of people with the numbness of its cold. Therefore it is written: woe to those who dwell on the earth and the sea, for the devil has come to you, having great wrath, knowing that the time is short (Rev. 12:12). Because the ancient enemy with particular tension intensified the plans of his temptations in human souls. Against his growing pride appeared the humility of God incarnate; and for the healing of weaknesses in the human race, the great power of the Doctor was revealed when the weakness of the patient increased. 10. But the sending of an evil spirit is called a rising wind. Because the storm, shaking the structure it touches, destroys it. And every temptation of the ancient enemy produced in the soul is a stormy wind; because shaking her with wishes turns her from her state of straightforwardness. But we, keeping silent about what will happen to the human race from the cunning enemy at the death, will turn our word to one Judea, from which the Prophet came, and who foresees destruction by prophesying. After the incarnation of the Lord, she suffered greater harm from the stormy northern wind, the more stubbornly she remained, out of the numbness of her soul, in cold treachery, falling, having been seduced from her straightforwardness. So a stormy wind came from the north, when the evil spirit shook the life of the Jewish people with temptation. Therefore, it is rightly added in the same place: and the great cloud. 11. Because the more someone indulged in cruelty, the more he deserved to be blinded by the darkness of his ignorance. They (the Jews), seeing that Redeemer of the human race, whom they expected according to the understanding of the law and the Prophets, rejected. Therefore, it happened that their minds were covered with a great cloud of their ignorance, so that later, while searching, they would not know Him, about whom they could previously predict, and Whom they refused to love. For when they, on the one hand, looked at His powers and miracles, and on the other, at His sufferings: then a great cloud came from the north upon the hearts of those who did not believe; because in the coldness of their sin they were blind in discerning the weakness of His suffering and signs. And what followed this darkness of the great cloud is added when (the Prophet) immediately says: and the fire shine. 12. The name of fire, when talking about its meaning, sometimes means the Holy Spirit, and sometimes the malice of the soul. It is written about good fire: fire has come to burn on the earth, and whatever I want, even if it is already on fire (Luke 12:49). Fire is brought down to earth when the earthly soul, inspired by the heat of the Holy Spirit, is burned out from its carnal desires. About evil fire it is said: and the fire is jealousy, to destroy the one who resists (Heb. 10:27), since the evil heart decays from its own anger. But just as the fire of love elevates the soul, so the fire of malice humiliates it; because, just as the Holy Spirit opens the heart filled by Him to things above, so the fury of malice always tends it to the underworld. So Judea, blinded by the cloud of her ignorance - because she immediately manifested herself in the wickedness of persecution - was enveloped in her own fire, since she entangled herself in the duty of wickedness by the very cruelty from which she burned. Behold, the spirit rise up, coming from the north, and a great cloud is in it, and the fire shines; because she (Judaea), being brought to the darkness of ignorance by the cold of her torpor, decided on the malice of persecution. Therefore, it is said to another Prophet: what do you see? He immediately answered: the konob is set on fire (I see it), and its face is from the face of the north (Jer. 1:13). Because the Jews, furious in persecution, and in the cruelty of anger, showing waves of thoughts, what else were they, if not the horse that was set on fire His face, it is said, on behalf of the north; because if they, through the insensibility of their souls, had not given themselves over to the opposite spirit, they would not have burned with so much malice against the good. So the fire follows the cloud; shine; because the blindness of their minds was followed by the cruelty of persecution. If they had understood, they would not have crucified the Lord of glory (1 Cor. 2:8). But this fire burned in one place and shone in another. For it is added: and the light is around it. 13. While persecution was taking place in Judea, the holy preaching of the Apostles spread throughout the whole world, as they themselves say: it is not right for you to speak the word of God first: but having rejected it, and making it unworthy for yourselves to live eternally, behold, we are turned into tongues (Acts 13:46). So, from the cruelty of malice that burned the hearts of the Jews, the almighty God spread light to the pagans; because when they persecuted their Redeemer and His members; Then we, who were sitting around Judea in darkness, through the scattering of the holy Apostles in different countries, by the gift of heavenly grace, saw the brilliance of the true light. Therefore it is written: you who live in the land and shadow of death, light will shine on you (Is. 9:2). So this fire of malice, which poured out from the hearts of the Jews in persecution, before with its rage it scorched the holy Apostles, made a test on the very Author and Redeemer of the human race. Therefore it is added: and in the midst of it is like a vision of an electr in the midst of fire (Ezek. 1:5). 14. What is meant by “the vision of the electr” (1 Tim. 11:5), if not Jesus Christ, the Mediator of God and men? Because ilectrum is made of gold and silver. In ilectra, when gold and silver are mixed, the silver gains greater shine, and the gold becomes dull. So, since in the Only Begotten Son of God our nature is united with the nature of the Divinity, then in this union humanity is glorified, and the Divinity is adapted to human vision with a diminution of its glory. Consequently, through this combination human nature became more glorified, just as silver received greater shine from gold. And since the Divinity, with its glory, adapted itself to our vision, it seemed to become tarnished, like gold from silver. For that unchangeable nature, which, remaining unchangeable, renews everything, if it deigned to appear to us in its full glory, then with its brilliance it would burn us more than it would renew us. But God adapted the glory of His greatness to our vision in order, by adapting His glory to us, to give more shine to our weakness through likeness to Him in His glory, and through the received grace to change, so to speak, the color of our property. So, like an electr on fire, God was a man in persecution. It follows: and in the middle, like the likeness of four living creatures. 15. What is said in the midst of the ilectra, or fire, does not in the least prevent us from understanding that these four animals mean the four Evangelists, who through the incarnation of the same Lord were confirmed in the power of faith, and in the fire of persecution endured many adversities. 16. If anyone wanted to understand about the second coming of the Lord what we said about the first: then he would soon agree that the spirit of prophecy often sees many things together in one thing that it speaks of. For a stormy wind comes from the north; because it is the guilt of sins that prompts the coming of the Righteous Judge to shake all the elements together. For, as they say, the horror of the final confusion comes from where it is born. since the judgment of the last confusion is carried out to defeat the cold souls of sinners, it is rightly called a stormy wind blowing from the north. This shock is properly called a stormy wind; because on that day the hearts of all who live to see him in this mortal body will be shaken with extraordinary fear. For when what is written begins to be fulfilled: the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be moved (Matthew 24:29): then what human heart will not tremble in anticipation of the verdict of the eternal Judge? For there at that time all sins will be presented together; there all the iniquities committed with pleasure will be remembered with horror; there will be the darkness of poor thinking, arising from the fear of imminent condemnation. Therefore, it is added: and the great cloud. Because at that time the darkness of blindness will drive out the meaning of the mind from the memory of sinners, when the wicked will not be allowed to see the Only Begotten Son of God in the glory of the Divine. For they will look upon NaN, whose blood has broken (John 19:37; Zech. 12:10). And let the wicked be lifted up, and let him not see the glory of the Lord (Is. 24:10). Here it is clearly added: and the fire shine. Because that fire of judgment, which will burn the copper sky and earth, will no longer allow sinners to correct their pride, but will blind those who will undoubtedly burn in the state of their condemnation. 17. And the light is around him. Because as lightning comes from the east and shines to the west; so will the coming of the Son of Man be (Matthew 24:27). There, at this time, no one will be able to hide anything in his heart, because he will be imbued with the very light of the Judge. This is immediately added: and in the midst of it is like a vision of an electr in the midst of fire, and light in it. For then they will see in terrible majesty the Lord of the Angels and Archangels and all the Powers, our Redeemer, who, as if like an electra, remained One of two and in two natures, both God with the Father, and mortal with people for our redemption, and the fire of judgment will serve Him for vengeance on the wicked. That is why it is written: the day will be revealed, it will be revealed with fire (1 Cor. 3:13). Therefore, the Psalmist says: God will come, our God, and will not be silent: a fire will burn before Him, and a green storm will surround Him (Ps. 49:3). Therefore, the Apostle Peter says: the day of the Lord will come like a thief in the night, and the heavens will pass by with a noise, and the elements will be destroyed when they are burned (2 Pet. 3:10). And since at that time all the Saints who have decisively renounced the world will come as judges, then it is appropriate to immediately add: 18. And in the middle is the likeness of four living creatures. For what are the four living creatures signified if not the four Evangelists? And rightly the number of all those who are perfect is expressed by the four Evangelists; because everyone who has just achieved perfection in the Church has learned the correct knowledge of their perfection according to their Gospels. And in the middle is the likeness of the four living creatures: because then they will be seen united with His (the Savior’s) body and participants in His glory, and together with Him as judges those who only did perfect deeds according to the commandments of the Gospel. That is why it is said to the holy Apostles themselves: you who followed Me into the regeneration, when the Son of man sits on the throne of His glory, you also will sit on the double throne, judging the deceived ten tribes of Israel (Matthew 19:28). Therefore, Isaiah says: The Lord himself will come to judgment with the elders of men (Is. 3:14). Therefore, Solomon also says about the Church: her husband is glorious in the gates: if he ever sits in the congregation with the elders of the inhabitants of the land (Prov. 31:23). So, having looked at this briefly, we, following the order of the first advent, as we began, will turn to the person of the Evangelists in explanation. It follows: and this is the vision of them, for the likeness of man in them (v. 5). 19. When several later these holy animals are described separately under particular likenesses, so that one is called like a man, another like a lion, a third like a calf, and a fourth like an eagle: what does it mean that in this place it is said about all of them together: the likeness of a man is in them? - But who in this place is described as a man, if not the One about whom it is written: He who was in the form of God was not equal to God by admiration; but He made Himself of no reputation, and took on the form of a servant, becoming in the likeness of mankind, and found in the likeness of man (Phil. 2:6-7)? So these animals, in order to have the strength to achieve holiness, strive to become like this person. For they would not be saints if they did not resemble this man; because everything, how much internal piety is in them, how much zeal for truth is in them, how much concern for humility is in them, how much flame of love is in them - they borrowed all this from the very source of mercy, from the very root of humility, from the very power of truth, that is, from the Intercessor of God and men, the Lord God. The Glorious Preacher shows that he has similarities with this man, saying: Be like me, as I am Christ (1 Cor. 4:16). He wants to encourage us to become like Him, saying: the first man is from the earth, he has a ring: the second man is the Lord from heaven. And just as we have put on the image of earth, let us also be clothed in the image of heaven (1 Cor. 15:47, 49). For every Saint (man) rises to the likeness of this Man to the extent that he imitates the life of his Redeemer. To disagree with His commandments and deeds, what else does it mean but to deviate far from becoming like Him? But the holy Preachers punish the lives of the wicked: and about our Head himself it is written that He wept for Jerusalem (Luke 19:41). They rejoice over the good deeds of their subordinates, and love those who act righteously: but about our Redeemer it is written that when a certain young man said: “I have kept all this from my youth” (Matthew 19:20), then he loved him more. Holy Preachers endure insults inflicted on them, and do not repay mutual insults; but when they said to our Redeemer: “I am a demon” (John 8:48), then He did not repay insult for insult, but meekly answered: “I am not an imam of a demon” (ibid., v. 49). Holy Preachers have a fiery zeal for truth; but the Savior of all, with a whip from the ropes, drove those who were selling and buying out of the church, overturned the tables of the pigeon sellers, and scattered the money from the money changers (Matthew 21:12; John 2:15). Those in everything that they do with effort maintain humility with full attention; but our Savior says: learn from Me, for I am meek and lowly in heart (Matthew 11:29). Holy Preachers love even their persecutors; but the Author of everything and the Redeemer Himself in the very suffering intercedes for His tormentors, saying: Father, let them go; They do not know what they are doing (Luke 23:34). Those for their brothers do not spare their members in suffering; but for the life of the elect, the Author of life gave himself up even to death. Let them therefore say of the holy animals that they have the likeness of man; because if there is anything holy or wondrous in them, all this in them is an image of similarity, that is, efforts in imitation. Because the head of us all is our Redeemer. And through Solomon it is said: The eyes of a wise man are at his head, but the fool walks in darkness (Eccl. 2:14). For we have our eyes at the head when we look with attentive reflection on the life of our Redeemer; when all our attention is directed to imitation of Him, so that the eye of the mind, if it neglects to look attentively at the paths of light, does not immediately fall through blindness into the darkness of error. The Prophet hastened to become like this man when he said: I will mock Your commandments, and I will understand Your ways (Ps. 119:15). For whoever silently speculates in his mind about the ways of the Lord and hastens to train himself in His commandments, what else is he drawing in himself, if not the likeness of a new man? And since in the hearts of the Saints this happens unceasingly; then it is now rightly said about animals: the likeness of man is in them. 20. But through this likeness, which is now maintained in morals, over time they reach the likeness of glory. That is why John says: now we are children of God, and not having appeared that we shall be: but we know that when He appears, we will be like Him (1 John 3:2). And he immediately adds why this could be, saying: for we will see Him as He is (ibid.). For the existence of God is eternal and unchangeable. Because what is changed ceases to be what it was; and begins to be what it was not; and the existence of God is always equal to itself. Therefore it is said to Moses: I am He: and He said: Thus said the son of Israel: He sent me to you (Ex. 3:14). And Jacob also says: It is not fit to bear change or change (James 1:17). So through John it is said: let us be like Him: for we will see Him as He is; because through the very fact that we see the essence of His nature, we, freed from our changeability, will become consistent with eternity. Let us change into Him Whom we see; because we will not have death, being with life, we will leave our changeability during the transition to cohabitation with the Unchangeable. Let us not suffer any damage while living with the unharmed. 21. At that time there will be the likeness of man even in our bodies. It is said about this through Paul: our life is in heaven, from where we also wait for a Savior, our Lord Jesus Christ: Who will transform the body of our humility, so that it may be conformed to the body of His glory (Phil. 3:20-21). So at that time the bodies of the elect will be conformed to the glory of the body of the Lord; They, by nature, although they do not have the equality of his glory, however, by grace they will have the likeness of his transformation. So, since now the elect bear His likeness in morals, and in the resurrection the likeness of eternity in mind will follow, because we will see Him as He is; and since even our bodies will receive the likeness of His (body) in the transformation, then it is correct to say about the holy animals: the likeness of man is in them. This at the beginning of the explanation is enough for us to anticipate, so that the power of speech, refreshed by silence, is more strengthened for the discovery of the mysteries in what follows. For we are confident that we have as our helper the very One about whom we speak, Who lives and reigns with the Father in unity with the Holy Spirit, through all ages of ages. Amen. Conversation three. Four verses, from the sixth to the tenth, are explained about the holy Preachers and their twofold life, active and contemplative. 1. The four holy animals, which are foreseen in the future by the spirit of prophecy, are described in a subtle narrative when it is said: four faces to one, and four wings to one (Ezek. 1:6). What is expressed by the face, if not knowledge, and what by wings, if not flight? Because everyone is recognized by their face, and by means of their wings the bodies of birds rise upward. So, the face indicates faith, and the wings indicate contemplation. For Almighty God knows us by faith, as He Himself says about His sheep: I am the good shepherd: I know Me, and they know Me (John 10:14). And again: I know whom I have chosen (John 13:18). And through contemplation we, rising above ourselves, seem to fly through the air. So, four faces to one; because if you want to know what Matthew thinks about the incarnation of the Lord, then he thinks the same thing that Mark, Luke and John think. If you want to know what John thinks, then without a doubt it is the same as Luke, Mark and Matthew. If you want to know what Mark thinks, it’s the same as Matthew, John and Luke. If you want to know what Luke thinks, then what John, Matthew and Mark think is the same. So, four faces to one; because the knowledge of faith by which God knows them is the same in one as in the four together. For whatever you find in one, you will surely find the same in all four together. 2. And four krills to one; because they (the Evangelists) all preach together in agreement about the Son of Almighty God, our Lord Jesus Christ, and, lifting their mental eyes to His Divinity, they fly on wings of contemplation. So the faces of the Evangelists adhere to the humanity of the Lord, and the wings to the Divinity; because they seem to turn their faces to the One whom they look at physically. But when they proclaim that He is indescribable and incorporeal in His Divinity, then they seem to rise into the air on the wings of contemplation. So, since faith in His incarnation is the same in everyone, and the contemplation of His Divinity is the same in everyone, now it is correctly said: four faces to one, and four wings to one. But what kind of holiness would there be if His Preachers, having both faith in the Lord and contemplation of Him, did not have holy deeds? It follows: and their legs are right (Ibid.). 3. What are the shins signified if not a procession of actions? So the four animals are described as having right (straight) shins; because the deeds of the holy Evangelists and all those who were perfect were condemned to follow wickedness. Those do not have right shins (legs), which deviate towards the vices of the world left by them. About these (people) it is written: a dog returns to his vomit, and a pig, having washed himself, in the pot (Prov. 26:11; 2 Pet. 2:22). The famous teacher regretted some because they had returned the rightness of their feet, and indignantly told them: how do you return again to the weak and poor material principles and want to enslave yourself to them again? observe days, months, times and years. I fear for you, lest I labor for you in vain (Gal.4:9-11). He exhorts others, saying: Make straight the weak hands and weak knees, and make right paths with your feet (Heb. 12:12-13). But to show in the same holy Preachers the importance, courage and distinction, it is rightly added: the foot of their foot is like the foot of an ox (Ibid.) 4. 4. That the holy Preachers are called by the name of oxen, the Apostle Paul teaches this, explaining the testimony of the law: do not stop the mouth of an ox while it is threshing (1 Cor. 9:9; Deut. 25:4). Consequently, the foot of the holy Preachers is the foot of an ox, i.e. firmly treading, strong, and forked; because every Preacher has steadfastness and reverence, and courage in action, and cloven hoofs in reasoning. For it is inconvenient to accept his preaching if he seems frivolous in behavior. And apparent firmness will mean nothing if it is not accompanied by courage in action against all misfortunes. But courage actually shows the merit of virtue when it can be discerned by reason. For here we are reading Holy Scripture. If we take everything literally, we will lose the virtue of deliberation; and if we elevate everything to a spiritual allegory, then in a similar way we bind ourselves with the stupidity of confusion. For holy Preachers read sacred sayings; and sometimes in history they take the literal meaning, and sometimes by the literal meaning they look for the spiritual meaning. Sometimes they will follow the good deeds of previous fathers as they understand them in their literal sense; and sometimes they spiritually understand something that historically cannot be followed, and strive for perfection. Therefore, what do the holy Preachers do in their work, if not a hoof on their leg? – About them it is also rightly added: and sparks are like shining copper (Ibid. v. 7). 5. Copper metal is quite ringing. And rightly the broadcasts of the Preachers are compared to brass, because their broadcasts went out into all the earth, and their words to the ends of the world (Ps. 18:5). But they are also well called shining copper, because the life of the Preachers resounds and shines; sparkles with desire, resounds with words. So zealous preaching is shining brass. But sparks fly from the shining copper, because from their admonitions fiery words reach the ears of those listening. But rightly the words of the Preachers are called sparks; because they ignite those whose hearts touch. You also need to consider that the sparks are very thin and small; because when holy Preachers talk about the heavenly fatherland, then they can not so much reveal with a word as they can burn with desire. Consequently, from their language some sparks, as it were, reach us; because from their language barely a faint thing is learned about the heavenly fatherland, which, however, they love not weakly. For they cannot see the glory of heaven to the extent that it exists, nor can they speak as much as they see. So the shining brass throws sparks, when the Preacher can hardly faintly speak of that from which he himself burns strongly. But Divine grace accomplishes that from these very smallest sparks the soul of the listener is ignited; because there are some who, hearing little things, are filled with a great desire, and are completely burning with love for God from what they have received the slightest spark of words. 6. The word of the sermon serves as a seed in the heart of the listener. And the good listener subsequently brings a great harvest of knowledge from that from which he first received the small seed of the word. This is well confirmed by the miracle that the Prophet Elisha performed for a widow, who, in order not to lose two sons at the request of the lender, obeyed the words of the Prophet, and poured the small amount of oil that remained with her into empty vessels, which were all then filled to the top, and with their fullness the woman was freed from the demand of her lender (2 Kings IV, 2 et seq.). This woman means who else, if not the Holy Church, the mother of two nations, i.e. Jewish and pagan, like two sons? Out of a perverse action, convinced by a spiritual enemy, she took from the lender, as it were, a certain amount of sin, and was afraid of losing the two sons whom she gave birth to by faith. But obeying the words of the Prophet, i.e. the commandments of St. Scripture, poured the small amount of oil she had into empty vessels; because when the empty minds of many hear from the lips of one preacher something small about the love of the Divine, then they are filled to the brim with abundant grace with the oil of Divine love. And now many hearts, which were previously empty hearts, are full of the anointing of the Spirit, apparently only poured out from a small amount of oil. When this is communicated to both, faith is accepted by the listeners; then the Sarentine widow, that is, the Holy Church, is already freed from debt to her lender. Then follows: and the hand of man is under their wings in their four countries. 7. In this place, by the name of four countries one can understand the four countries of the world, namely, east, west, south and north; because the preaching of the saints, by order of God, has penetrated into all parts of the world. 8. By four countries we can understand the four main virtues, from which other virtues arise, namely wisdom, courage, justice and moderation. We truly acquire these virtues when we observe their order. Because the first virtue is wisdom, the second is courage, the third is justice, the fourth is moderation. For what use can wisdom be if there is no courage? Because knowing something to someone that he cannot do is more of a punishment than a virtue. But he who wisely understands what needs to be done and courageously acts in what he understands is without any doubt just; but his justice must be accompanied by moderation, because justice for the most part turns into cruelty if it does not have moderation. Consequently, justice itself is truly justice that is curbed by moderation, so that in the jealousy with which everyone seethes, one can also be moderate, so that in case of excess of jealousy one does not lose justice, which one does not know how to observe with moderation. 9 . But the holy Preachers have two lives, namely, active and contemplative; but the active one precedes the contemplative one in time, because from virtue one strives for contemplation. And the contemplative is more meritorious than the active; because the latter works in the present work, but the former, with an inner instinct, already anticipates future peace. So what is meant by hands, if not active life, and what by wings, if not contemplative life? Consequently, the hands of a person are under the wings, i.e. the virtue of activity under the flight of contemplation. This is well expressed in the Gospel by two women, namely Martha and Mary. For Martha cared a lot about the treat; and Mary sat at the feet of Jesus and listened to His word (Luke 10:39–40). Consequently, one was busy with activity, and the other with contemplation. One served the active life through external service, the other contemplative through deepening the heart into the word. And although the active life is good, the contemplative life is better; because that one ceases with mortal life, but this one grows more fully in immortal life. Therefore it is said: Mary has chosen the good part, which will not be taken away from her (Ibid. v. 42). So, since the active life is less meritorious than the contemplative; then it is rightly said now: the hand of man is under their wings. For although we do something good through active (life), we nevertheless fly towards heavenly desire through contemplative life. Therefore, in Moses, the active life is called slavery, and the contemplative life is called freedom. 10. And although both lives should be a gift of grace, yet as long as we live among our neighbors, one is given to us as a necessary duty, and the other is left to our will. For who, knowing God, enters His kingdom, if he does not first do good deeds? So, without a contemplative life, those who do not neglect the good that they can do can enter the heavenly fatherland; but without action they cannot enter if they neglect to do the good that is possible. Consequently, the active life is forced into necessity, while the contemplative life is left to arbitrariness. This one is delivered in slavery, and this one is free. That is why it is said to Moses: if you have acquired wealth, let the Hebrew servant work for you for six years; in the seventh year you shall let him go free. If he goes in alone, he will also go out alone; and if his wife goes in with him, then his wife will go out with him. If his master gives him a wife and bears him sons or daughters, the wife and children shall be his master's, but he himself shall go away alone. And if the servant has answered and says: I have loved my master, and my wife and my children, and I will not go free: let his master bring him before the judgment seat of God, and then bring him before the door to the grave, and let his master pierce his ear with an awl, and let him work for ever (Ex. 21:2-7). We have presented somewhat extensive evidence to show the difference between slavery and freedom in both lives. But it should not be burdensome if we follow this (evidence) with an explanation that confirms what we said. 11. For Jew means passing over. And the Jewish slave is bought when everyone, mentally already passing on from this age, is given over to the slavery of Almighty God. For he who has learned to mentally pass on from this age desires to serve the true God. So Moses went over to see the vision (Ex. 3:3). So David, when he saw the wicked exalted and towering like the cedars of Lebanon, crossed over, and he was no more (Ps. 36:35). Because we think about the power of the wicked, as if it were something great, if we do not turn our thoughts to the unceasing age. But a purchased Hebrew slave is commanded to serve for six years, so that in the seventh year he will be freed for nothing. For what does the number six signify if not the perfection of active life? What is expressed by the sevenfold, if not (the life of) contemplation? So he serves for six years, and in the seventh (year) he is released who, through an active life, which he led in perfection, passes into the freedom of a contemplative life. And it should be noted that one is released to freedom tune (for nothing); because those who, after everything they have done, say that they are unbreakable servants (Luke 17:10), without a doubt received both the active life for free and the contemplative life by grace. In what clothes you entered, you must go out in the same 5; because it is absolutely necessary that each of us continues what he started and does not abandon the attention with which he undertook until the end of the matter. For he passes well to the contemplative (life) who in active life has not changed the clothes of his attention to something worse. And there are some who love to practice good works before they join holy society to serve God. But there are others who learn good works after they begin to serve the almighty God. So whoever, even before he began to serve God, coveted it, is a Hebrew slave bought with a wife. 12. And for the most part, one who is like this can move on to the contemplative life and not leave the active one. Therefore, it is added there: if the wife goes in with him, then the wife will go away with him. And the wife goes free with him when the one who has passed on to contemplation does not leave out doing good deeds, when he can be useful to others. If the master gives him a wife, and bears him sons or daughters, the wife and daughters shall be his master's, but let him go alone. The master gives a wife to a purchased slave when each preacher unites with a disposition for good the one whom he has purchased as a property to Almighty God. For even preachers are called lords, as the Prophet Elisha is told about his preacher: Do you understand how the Lord today takes your master from the top of your head? (2 Kings 2:3). And the wife of a purchased slave gives birth to sons and daughters, when virtue gives birth to strong and tender fruits. But the wife given by the master remains with the same master with the children, and the slave himself goes free; because a good deed, or the fruits of the same good deed, are imputed as a reward to the preacher. The slave himself, continuing the tension of his desire, through supreme grace, emerges into freedom to contemplation. If the servant answered and said, “I have loved my master, and my wife and my children, and I will not go away free” (Ex. 21:5). A slave loves his master when he carefully keeps in mind the words of the preacher. And loving his wife and children, he refuses to go free; when, loving the active life and its fruits, he does not want to move on to the contemplative life; because, reasoning that he has good deeds in his slavish service, he refuses to transition to the peace of freedom. May his master bring him before the judgment seat of God, and then may he bring him before the door to the ground, and may his master pierce his ear with an awl, and may he work for him forever (Ibid., v. 6). For the one who decides to continue an active life is brought by the master before the judgment seat of God, when from his preacher he is imbued with the sayings of the ancient fathers, who for us along the way were priests of the almighty God. He is also brought to the front of the door so that he can hear something more clearly about the entrance to the heavenly dwelling, and thoroughly know the day of the Last Judgment, so as not to desire to please people through the good deeds that he does. And thus his ear is turned with an awl when his soul is struck by the fundamental fear of God, so that, pierced by the edge of the word, through everything it does, it can always pay attention to the entrance to the kingdom, and wear the ear as if pinned to the door and jamb of the church. 13. He will be a slave forever (during the entire present life), so that after centuries (the present life) he will be able to be free. For he is a slave forever, who decides to serve people through an active life, so that after this century he can move on to true freedom. About this freedom it is said through Paul: for the creation itself will be freed from the work of corruption into the freedom of the glory of the children of God (Rom. 8:21). For true freedom will be in us when our adoption reaches the glory of the children of God. But now not only active life in slavery, but also contemplation itself, through which we admire ourselves above ourselves, does not yet have complete freedom of the soul, but imitates it, because this inner peace seems mysterious. However, contemplation itself, no matter how constrained it may be, is incomparably broader and higher than active life, because it passes to a certain freedom of the soul, not thinking about the temporal, but thinking about the eternal. So, since the contemplative life flies to the highest, and exceeds the active life by some, so to speak, dignity of its security, it is fittingly said: and the hand of man is under their wings. 14. But if in this place we take our Redeemer as a man: then the hand of man is under their wings because if God had not become man, who raised the minds of the preachers to the heavenly, then those animals that are put on display would not have flown. It is not without reason that it is said that the hand of man is under their wings; because about the same Savior it is written: Who is the radiance of glory and the image of His hypostasis, bearing all things (Heb. 1:3). Therefore, His hand bears our hearts; His hand lifts us up into contemplation. For if, as has been said, the almighty Word had not become man for the sake of men, then human hearts would not have flown to the contemplation of the glory of the Word. So human souls became exalted from the point from which God appeared to the humble among people. So let it be said about the holy animals, let it be said: and the hand of man is under their wings. About them is also added: their faces, and the four of them holding each other. 15. Animals have faces and wings in four countries; because preachers in all parts of the world show humanly what they think of the Divinity of our Redeemer. Because, preaching the incarnate God everywhere, they show faces in four parts of the world. And when they proclaim that He is one with the Father and the Holy Spirit, then they fly everywhere on the wings of contemplation. Their wings are connected to one another because all their virtue, and all their wisdom, by which they exceed other people in the flight of their contemplation, mutually copulate in peace and unanimity. Therefore it is written: Wisdom from above is first pure, and then peaceable (James 3:17). Therefore, the Truth says to the same Preachers: have salt in yourselves, and have peace among yourself (Mark 9:50). So the wings of animals are united with one another because the virtue and wisdom of the holy preachers have mutual communication in a world of love and harmony. But the wing of one would be separated from the other if each refused to have peace with the other in what he philosophizes about. It follows: I do not turn the faces of their four, they always walk: each one walks straight with his own face (v. 9). 16. Feathered animals, i.e. The holy Preachers, moving forward, do not return back, because they move from earthly affairs to spiritual ones in such a way that they absolutely do not deviate further from what they left behind. For for them, to move towards the better with their souls means, as it were, to step forward along some path. On the contrary, it is said about the wicked that they returned to Egypt in their hearts (Ex. 14:11–12). And the Truth itself says: no one lays his hand on the grain, and in vain he turns back, he is ruled in the kingdom of God (Luke 9:62) Because laying his hand on the grain means opening the ground of his heart to bear fruit, as if with some coulter of contrition. But the one who looks back after plowing is the one who, after starting a good deed, returns to the evil that he left behind. since this does not happen to God’s chosen ones, it is now correctly said through the Prophet: without turning back, they will always walk. 17. Why they do not turn, the Prophet further shows, adding: each one directly faces his hozhdahu. For the eternal is ahead of us, and the temporary is behind us; because, as we move gradually, we find one, and while retreating, we leave something else, as it were, behind us. That is why that great feathered animal, which flew to the secrets of the third heaven, said: One thing, forgetting what is behind, but stretching out to what is before, I pursue with zeal for the honor of the highest calling (Phil. 3:13-14). Stretching forward, he forgot the back; because, despising the temporal, he sought only that which is eternal. So the holy animals walk straight up to their faces; because they no longer look at what they have left with desire, and firmly move towards the eternal, which they desire, having it before the eyes of their contemplation. 18. So, anyone who has already decided to walk straight ahead must consider with great discernment that they look back differently in deed, and differently in thought. For there are people who reason thoroughly, and, realizing their sins, decide to give away much of their property to the poor, in order to atone for their guilt in the eyes of God through works of mercy. And they are already beginning to put this into practice: for the most part, the fear of impoverishment disturbs their spirit when they do this, and they, fearing impoverishment, become stingy towards the poor, and stop the good work that they began. These people, going forward, turned back because they did not want to go straight ahead. Against them it is rightly said through Solomon: when we reproach the lazy, he is not put to shame, so also borrow wheat for the harvest (Prov. 20:4) 6. For whoever now, because of fear and mental horror, neglects good deeds, when the sun of righteousness, as it were, shines in the judgment in summer, will beg for life in a beggarly manner, but will not receive it, because he did not want to do good deeds for its sake. Another, despising the desires of the flesh, decides to leave everything and surrender to the slavery of Almighty God, and wants to constrain himself with the bridle of abstinence and purity; but when he sees that others have fallen even after purity, he is afraid to do the very thing he decided to do. Therefore, he turns back in thought, who, looking forward, has already walked to the heights with the steps of the mind. It is well said about him through Solomon: he who watches the wind does not sow, and he who looks into the clouds does not reap (Eccl. 9:4). Because by the name of the wind is meant an evil spirit that overwhelms the soul with temptations, and through the cloud is meant a sinner who moves in the direction of temptation. So, whoever pays attention to the wind does not sow, and whoever considers the clouds does not reap; because whoever, fearing temptations from the evil spirit, and looking at the falls of the wicked, despairs of himself, just as now does not sow good deeds, so hereafter he will receive nothing from righteous reward. But there are people who, although they do the good that they know, and in doing this decide on the best, but considering the best for which they decided, they change (the intention); and although they do the good that they began, they refuse the better that they decided on. It is these (people) who, before human judgment, seem to be constant in action, but before the eyes of Almighty God they have fallen in contemplation. Why is it that even their good deeds, for the most part, are displeasing to God? Because when the foot of the mind does not take a step towards the best in reflection, then the very inconstancy in reflection accuses it. But since all perfect people look at themselves with the most subtle discernment, so as not to ever fall into the worst either in deed or in thought, they constantly weigh how much they have succeeded every day, then it is rightly said about them: I don’t turn around, I never walk; 19. So, in the meantime, we can discuss who we are, where we came from, and to what inheritance of the secrets of the sacred saying we rise. It is known that in our ancient ancestors we were worshipers of idols; but by the spirit of grace we are already searching the words of heaven. Where do we get this from? But the Savior of the human race fulfilled what he predicted through the Prophet: the lambs will also devour the desert of the captives (Is. 5:17) 7. Because these prophetic sayings were deserts among the Jews, who did not want to cultivate them by research in a mysterious sense. But for us they turned into abundance, because according to the history of the vision, these sayings, by the grace of God, have a spiritual meaning for our mind, and we are already strangers consuming what the citizens of the law did not want to eat. Thanks to the Only Begotten, praise to the eternal Wisdom, Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. Conversation four. In the explanation of verses ten, eleven and twelve, many moral rules are proposed, mainly about unceasing attention to God and to ourselves. 1. Feathered animals are described in detail by the Holy Spirit of prophecy so that the very detail of the description reveals to us that they signify the faces of the Evangelists, and so that the word of God does not leave any doubt for our understanding. For it is said: And the likeness of their faces, the face of a man, and the face of a lion on the right hand is four, and the face of a calf is four, and the face of an eagles is four (v. 10). That these four feathered animals mean the four holy Evangelists is evidenced by the very beginning of each book of the Gospel. For, since Matthew begins with the birth of man, he is rightly designated as a man; since Mark begins with a voice in the wilderness, he is rightly designated a lion; since Luke begins with a sacrifice, he is well signified by the calf; but since John begins with the Divinity of the Word, it is fittingly signified by the eagle. This saying: in the beginning was the Word, and the Word was to God, and God was the Word (John 1:1), when he turns his attention to the very essence of the Divine, then, according to the custom of the eagle, he fixes his eyes on the sun. But since all the elect are members of our Redeemer, and our Redeemer Himself is the head of all the elect, then through the depiction of His members nothing prevents us from allowing the image of Himself in all of them. For He Himself, the Only Begotten Son of God, became true man; In the sacrifice of our redemption, He Himself deigned to die like a calf; He Himself, by the power of His might, rose up like a lion. They also say that a lion sleeps with his eyes open; like this, our Redeemer, in death itself, in which he could sleep according to humanity, was awake according to Divinity, remaining immortal. And He Himself, after His resurrection, ascended into heaven, and flew into the sky like an eagle. So, all together for us is He who became a man through birth, through death a calf, through resurrection as a lion, and through ascension into heaven as an eagle. But since we have already said above that these animals signify the four Evangelists, and through them all the chosen ones together (conversation III): then it remains to show how each of the chosen ones is depicted by these visions of animals. 2. For everyone who is chosen and perfect on the path of God is together a man, a calf, a lion, and an eagle. For man is a rational animal. And the calf is usually slain in sacrifice, but the lion is a strong beast, as it is written: the skin of lions is stronger than beasts, which does not turn away, nor is afraid of cattle (Proverbs 30:30). The eagle flies to a height and with open eyes looks at the rays of the sun. Therefore, everyone who is perfect in understanding is a man. And since he mortifies himself for the lust of this world, he is a calf. since by his very voluntary killing he acquires the courage of safety from all misfortunes, as it is written: the righteous is like a lion with confidence (Prov. 28:1), then he is a lion. But since he flies high to that which is heavenly and eternal, he is an eagle. So, since every righteous man is a man in understanding, a calf in the sacrifice of self-mortification, a lion in strength of security, and an eagle in contemplation, then justly everyone who is perfect can be signified through these holy animals. Therefore, what we say will be applied to each perfect one, just as what was said about the four living creatures. 3. But an important question for us arises about the same Evangelists and holy Preachers, why is it said that a man and a lion are on the right side of their four, and a calf on the left side of their four? For it is marvelous why it is said that these two are on the right side, and this one is on the left. And we also need to ask why it is said that the eagle is located, neither on the right side nor on the left, at the top of their four? So we proposed to ourselves two questions that must be resolved according to the revelation of the Lord. So it is said that the man and the lion are on the right side, and the calf is on the left. For on the right side we have joyful things, and on the left side sad things. That’s why we call what we consider unpleasant to ourselves left. But we said ahead that the incarnation is signified by man, the suffering by the calf, and the resurrection of our Author by the lion. All the elect rejoiced at the incarnation of the Only Begotten Son, by whom they were redeemed; and by His death the very first-born of the chosen ones, the holy Apostles, were saddened, and they were again rejoiced by His resurrection. So, since both His birth and resurrection brought joy to the disciples, who were saddened by His suffering, then the man and the lion are represented on the right side, and the calf on the left. For the holy Evangelists themselves rejoiced at His incarnation, and were strengthened by His resurrection, being saddened by His suffering. So the man and the lion are on the right side because the incarnation of our Redeemer revived them, and the resurrection strengthened them. But the calf is on the left side because His death brought them down for a while to unbelief. But according to the description, the place of the eagle is assigned not next to, but above, either because this means (the Prophet) His ascension, or because He preaches the Word of the Father by God from the Father, (the Evangelist) has risen above the other Evangelists by the power of contemplation; Although he speaks with them about His Divinity, he nevertheless contemplates it more subtly than anyone else. But if the eagle with three others is called one of the four living creatures, then it is surprising how he rose above these four, if he did not rise above himself by what he saw in the beginning as the Word (John 1:1). So, since he rose even above himself; he was higher not only than three, but also, by joining himself to them, higher than four. – It follows: both their faces and wings were stretched out above the four (v. 11). 4. Faces and wings are described as outstretched; because all the attention and all the contemplation of the saints is directed above them, in order to obtain what one desires in heaven. For whether it watches over a good deed or over true contemplation, both are truly good when they desire to please Him from Whom it comes. He who apparently does good, and through this wants to please not God, but people, directs the face of his attention downwards. And whoever contemplates the Divine in a sacred saying in order to deal with questions through what he understands, because he does not want to be satiated with the sweetness of the found bliss, but to appear learned: he is the one who does not extend the wings of his mind upward; but since the vigilance of his meaning directs towards earthly desire, he lowers down those wings that he could stretch upward, and on which he himself could rise. In this matter, we must ensure that every good deed we do always rises to the heavenly level in our attention. For the one who desires earthly glory for good deeds lowers his wings and his face down. That is why through the Prophet it is said about some: sacrifices were sown into the abyss (Hos. 5:2) 8. For what else are our prayerful tears, if not the sacrifices of our offering, as it is written: sacrifice to God is a broken spirit (Ps. 50:19)? And there are people who exhaust themselves with sobs during prayer in order to either acquire earthly benefits or appear holy before people. What are they doing if not sowing victims into the abyss? They lower the sacrifice of their prayer downwards, thereby ensuring that what they are looking for is below. But the elect, who through good deeds desire to please Almighty God, and through the grace of contemplation are strengthened to taste eternal bliss, stretch their faces and wings upward. – It follows: two (kril) are joined to each other, and two coverings are on top of their bodies (v. 11). 5. It said: both their faces and their kril are stretched out from above (up), and immediately what we read was added, that each two (kril) are connected to each other. Here it is clear that the wings extended upward and connected, and two wings covered their bodies. What are animal feathers called if not wings? In this matter, we must carefully examine what the four wings of the Saints are, of which the two that extend above are united, and the two that cover their bodies. For if we look carefully, we find four virtues that elevate every feathered animal from earthly affairs, namely: in the future, love and hope, and in the past, fear and repentance. So the wings, connected one to the other, extend upward, because the love and hope of the saints elevate their minds to the heights. They are also well called united, because the elect without doubt both love the heavenly things they hope for and hope for the things they love. But two wings cover the bodies, because fear and repentance hide their past sins from the eyes of Almighty God. So the two wings, as it is said, are united at the top, when love and hope lift the hearts of the elect to the heavenly, clinging to the heavenly. And two wings cover the bodies when fear and repentance hide their past sins from the gaze of the eternal Judge. For by the very fact that, remembering their sins, they fear and cry, what else do they do but not cover their bodies? They hide carnal deeds from the strict test of new good deeds. Because it is written: blessed are those who forsake iniquity, and those who hide behind sin (Ps. 32:1). For we cover up sins when we put good deeds on top of evil deeds. Everything that is covered is placed down, and what is covered is placed on top. So, when we renounce the evil deeds that we have committed and decide on the virtues that we should do, then we throw, as it were, some kind of veil over that which made us blush with shame. 6. Although there are still holy men in this life, they also have things that they must hide before the eyes of God; because it is absolutely impossible that they never sinned, either in deed, or in word, or in thought. That is why blessed Job, who displayed his perfections before people, listening to the voice of God, and reproaching himself for his very perfections, said: I will put my hand on my lips (Job 39:34). Because the activity is in the hand, and the word is in the mouth. Therefore, putting your hand on your mouth means covering up the sins of the word with active virtue. Is it acceptable, beloved brethren, to present the Teacher of Languages ​​as a witness to this deed, and to see how this holy animal rests on four wings, of which it flies on two to the heavenly, and with two wings it covers the body, because it hides past deeds. So let's see how much love elevates him to heavenly things: Christ is for me to live; even if I die, I have gain (Phil. 1:21). Let us know with what hope he strives for things above: our life is in heaven, and from there we wait for the Savior, our Lord Jesus Christ (Phil. 3:20). Let's see if he is not afraid with such virtues: I kill my body and enslave him, so that if I preach to others, I myself will not be enslaved (1 Cor. 9:27). Let us find out whether he regrets his evil deeds: I am considered an apostle: whoever is not worthy to be called an apostle, for this reason they have persecuted the church of God (1 Cor. 15:9). What else is accused by his words, if not the cruelty of our hearts? Because he mourns what he did before baptism, and we did a lot of evil even after baptism, and yet we do not want to mourn this. So holy animals have four wings; because with love and hope they fly to the heavenly, and with fear and repentance they mourn their impermissible deeds. 7. But since he said: to whom two are connected to each other; then perhaps this should be understood in such a way that they do not actually connect the wings that elevate them, but the wings of one are in contact with the other so that the wings rubbed upward are mutually connected. Therefore, the question arises: if two wings stretched upward mean love and hope, and two covering the body, fear and repentance: then why are the two stretched upwards called connected, but the two covering the body are not called? But the reason for this, by the grace of the Lord, is that the two connected wings of the saints are love and hope, and the two that cover the bodies and do not touch each other are fear and repentance. For David, fearing and repenting, laments over the fall of the flesh (2 Samuel 12:13). Peter wept bitterly over the incident of denying the Lord (Matthew 26:75). Paul laments his cruelty in the past persecution (1 Cor. 15:9). However, everyone desires a single fatherland, everyone is in a hurry to come to the one Creator of all things. So two wings of each are connected, and two are not connected; because according to love and hope they have one thing, which they desire, but according to fear and repentance, what they mourn is different. This is what follows: and every one will go straight to his own face (Ezek. 1:11). 8. Ahead it was said: everyone walks straight to his face, but now it says: everyone walks straight to his face. So the thought itself seems repeated. But since we speak directly (previously) in the present (i.e., it has the meaning of the present tense), then we, examining to the point of subtlety, can distinguish what it means to walk upright, and what it means to walk in presence. Because to walk straight on your face means to desire what is ahead; and to walk in presence means not to be absent from oneself. For every righteous person who carefully monitors his life and diligently considers how much he grows in goodness every day, or, perhaps, how much he deviates from goodness - this righteous person, since he puts himself before himself, walks before himself, because he vigilantly watches whether he rises or falls. But whoever neglects the guard over his life, or does not want, or does not know how to discuss what he does, what he says, what he thinks, does not walk before himself, because he does not know what he is like in his rights or in his deeds. And the one who does not care to examine and know himself every day is not inherent in himself. But he truly puts himself before himself, and is inherent in himself, who in his affairs considers himself as another. 9 . For there are many sins into which we fall, but they do not seem important to us, because we, loving ourselves partially, with our eyes closed, are deceived by our deception. This is why we easily judge our important sins, and strictly judge the unimportant sins of our neighbors. Because it is written: men will be lovers of themselves (2 Tim. 3:2). And we know that addiction tightly closes the eye of the heart. From this it happens that we do not consider what we do as important, and what we do to our neighbors for the most part seems extremely disgusting to us. But why does what seemed unimportant in us seem important in our neighbor, if not because we neither look at ourselves as our neighbor, nor at our neighbor as ourselves? For if we looked at ourselves as at our neighbor, we would truly see our reproachful deeds. And vice versa, if we looked at our neighbor as ourselves, then his action would never seem intolerable to us, who, perhaps, often did the same, and, despite this, thought that we had not done anything intolerable for our neighbor. Moses tried to correct this poorly divided judgment of our mind with the commandment of the law when he said that measure should be righteous and scales righteous (Lev. 19:36). Therefore Solomon says: weight is great and small, and measure is too much, unclean before the Lord (Proverbs 20:10). We know that in the double weight of merchants, one is greater, the other is less. For they have one weight, with which they weigh for themselves, and another, with which they weigh for their neighbor. They have light scales ready for sale and heavy ones for purchase. So, every person who judges the actions of his neighbor differently, and differently about his own affairs, has a weight great and small. But both are unclean before the Lord; because if he (every person) loved his neighbor as himself, he would love him for his good deeds as himself. And if he looked at himself the same way he looks at his neighbor, he would condemn himself for evil deeds in the same way as he condemns his neighbor. So we must look attentively at ourselves as at others, and put ourselves, as has been said, before ourselves, so that, constantly imitating the feathered animals, we know what we are doing and always walk before our face. But depraved (people), as was said above, do not walk before their own faces; because they never reason about what they are doing, they strive for destruction, and they amuse themselves with wicked deeds. It is written about them that they rejoice over the wicked, and rejoice over the corruption of evil (Proverbs 2:14), But often the righteous man who sees them weeps for them, but they themselves, like madmen, weep and laugh. 10. Others give a lot to the needy from their own property, but when they find an opportunity, they oppress the poor, and ruin those they can with theft. They present before their eyes the good deeds that they commit, and do not imagine the most vile deeds that they allow themselves. They do not walk before their own faces; because if they were inherent in themselves; then they would clearly see everything that they do, they would know how they lose good deeds in evil deeds, as it is written: collect bribes, gather in the vagina of the diravo (Hag. 1:6); because from a perforated vagina falls out on one side what is put into it on the other, since reckless minds do not see how the reward that is deserved by a good deed is lost from a bad deed. Another maintains bodily chastity, watches himself cheerfully so as not to allow anything reproachful from outside, is satisfied with what he has, does not steal someone else’s; but perhaps he harbors hatred against his neighbor in his heart. And when it is written: “Everyone who hates his brother is a murderer” (1 John 3:15), then he considers how pure he is on the outside, in deeds, and does not think about how cruel he is in his heart. Is he not absent from himself who walks in the darkness of his heart and does not realize it? Someone does not steal someone else’s property, and keeps his body clean, and sincerely loves his neighbor, and, having previously recognized his sins, cleanses himself with prayerful tears; but at the end of the prayer he seeks gaiety that would make him happy in this world, and allows a careless soul to enjoy temporary joys without caring that the immoderate joy does not exceed the measure of tears in him; and it happens that by excessive laughter he loses the good that he acquired by crying. So he does not walk in front of his face, because he does not want to see the harm that he suffers. For it is written: The heart of the wise is in a house of mourning, and the heart of fools in a house of gladness (Eccl. 7:5). So, in all our affairs, we must diligently examine ourselves from the inside and outside, so that, following the feathered animals, we may be true to ourselves, and always walk before our own face, having as our helper one with the Father, our Lord Jesus Christ, who lives and reigns with Him in the unity of the Holy Spirit, through all the ages of ages. Amen. Conversation five. In the explanation of three verses, from the twelfth to the fifteenth, there is a scientific discussion of the Holy Spirit, and His motive in the Saints, movement and indwelling. 1. Oh, how marvelous is the depth of God’s words! It is worth it to listen to them, it is worth it to penetrate into its interior with the guidance of grace. Having examined it with our understanding several times, what else are we doing but entering the shade of the groves in order to hide in their coolness from the heat of this age? There, through reading, we pluck the greenest grasses of thoughts; and through discussion we chew them. In the conversation that was delivered to you on the third day, beloved brethren, it is said how the animals shown signify either our Redeemer, or His four Evangelists, and all the perfect ones. It is these animals that virtue is expressed even more precisely, so that we, even the weak and despised, as far as we can by the grace of God, strive to imitate them. For it is said: Wherever the spirit goes, I go (v. 12) 9 . 2. The elect and the wicked have different aspirations. Namely, in the elect there is the aspiration of the spirit, in the wicked there is the aspiration of the flesh. Because the desire of the flesh prompts the soul to hatred, exaltation, impurity, predation, external glory, cruelty, treachery, despair, anger, strife, and pleasure. But the aspiration of the spirit attracts the soul to love, philanthropy, abstinence, generosity, inner exaltation, to deeds of piety, to eternal faith, to the hope of future joy, to patience, peace, to the discussion of mortal life, to tears. Therefore, we always need to consider with special attention what aspiration carries us away; whether our thoughts are carried away by the striving of the flesh, or by the striving of the Spirit. For to love earthly things, to prefer the temporal to the eternal, to have external goods not for necessary use, but to desire them for pleasure, to desire revenge on the enemy, to rejoice at the fall of a fellow man, means to be carried away by the aspirations of the flesh. On the contrary, to love heavenly things, to despise earthly things, to desire transitory blessings, not for pleasure, but to satisfy a need, to regret the death of an enemy, means to be carried away by the aspirations of the spirit. But since all perfect people always fulfill these virtues; now it is correctly said about holy animals: wherever the spirit aspired, there they went. 3. But we need to know that often carnal striving is covered with spiritual clothing, and what is done in the flesh, our very thoughts imagine as being done in the spirit. For often someone, overcome by the suggestions of anger, is inflamed against the wicked with the zeal of vengeful justice more than necessary, and, transgressing the limit of justice in vengeance, he acts cruelly, thinking that he is acting justly. So, the aspiration of the flesh is covered up in the form of a spiritual aspiration, when what is recognized as a just matter is not restrained by the moderation of reasoning. And that the other, wanting to be excessively meek, ignores the vices of his subordinates and refuses to zealously correct them, multiplying their number to excess by non-correction; and therefore his meekness is harmful, both for himself and for his subordinates; He, considering the numbness of his heart for patience, with the aspiration of the flesh moves away from the aspiration of the spirit. So the first thought should dispose us to carefully examine our hearts, so that we are not carried away by the obvious desire of the flesh in anything we do, so that the soul, deceived by ungodly pleasures, knows evil and does not do it. And the second concern should make us vigilant, so that the aspiration of the flesh does not secretly present itself under the guise of the aspiration of the spirit, and the crimes we commit are not clothed in the guise of virtues. 4. But you need to know that crimes disguised as virtues are more important than others; because these latter, clearly recognized, dispose the heart to contrition and encourage repentance, but those not only do not dispose to repentance, but also puff up the heart, being recognized as virtues. But what was said above about the holy animals, for greater confirmation, is repeated again: I walk and do not turn. 5. For all the elect so strive for good that they no longer return to doing evil: for he who endures to the end will be saved (Matthew 10:22). And as it is said through Solomon: the paths of the righteous shine like light: they come and enlighten, until the day is corrected (Prov. 4:18). For in their souls a good disposition and understanding of the inner light already constitute part of the day; but since they strive in virtue until the end of their lives, they come to the full day when, having reached the kingdom of heaven, they will no longer have the slightest lack of the light that they desire. It follows: and among the animals there is a vision, like coals of a burning fire, like a vision of candles (v. 13). 6. The appearance of animals is likened to coals of a burning fire and candles 10. For whoever touches the coal catches fire; because whoever has frequent communication with a holy man, from a frequent meeting with him, from a conversation with him, from an example of activity, begins to be inflamed to the love of truth, to moving away from the darkness of his sins, to a strong desire for light, and to fiery true love, whereas before this he was as much dead in wickedness as he was cold. But candles spread their light further, and standing in one place, they shed light on another. For whoever is strong in the spirit of prophecy, the word of teaching, the grace of miracles, his opinion shines far and wide, like a candle; and those who listen to his good instructions, rising through them to the love of heaven, thereby reflecting good deeds in themselves, as if illuminated by the light from a candle. So, since holy men inflame some who are near them to the love of the heavenly fatherland, as if through contact; then they are coals. But since they shine for some who are far away, showing them the way so that they do not fall into the darkness of sin, then they are candles. The difference between coals and candles is that although coals burn, they do not drive away darkness in the place on which they lie; and the candles, emitting fiery light, drive away the darkness surrounding them. 7. Here it should be noted that there are many saints who are so simple and hidden, and who hide in silence in solitary places, that their lives can hardly be known to others. So what are they if not coals? Although they have heat due to the ardor of their spirit, they do not have a flame for example. They do not dispel the sinful darkness in the hearts of others because they absolutely do not want their lives to be known. They are married to themselves, but they do not shine their example to others. But those who show examples of virtues and show the light of good activity to those who go about their lives and teachings are rightly called candles; because both the fervor of desire and the flame of words disperse the darkness of error in the hearts of sinners. So, whoever lives well in secret, but does not contribute to the prosperity of others, is coal. And whoever, having been set to show others an example of holiness, shows the light of righteousness to others from himself, is a candle, because he is ardent in himself and shines for others. Next follows: a vision of candles meeting among the living creatures, and the light of fire, and from the fire came forth like lightning (v. 13). 8. Fire is seen spreading among the animals; because if those feathered animals did not receive heat from the fire of truth, then they would not burn like coals and candles. For the name of fire is usually signified by the Holy Spirit. The Lord says about Him in the Gospel: fire has come to burn on the earth, and what do I want, even if it is already on fire? (Luke 12:49). For when the carnal soul receives the Holy Spirit, then, being inflamed with spiritual love, it cries for the evil that it has done. And the circle burns when the heart of a sinner, being accused by his conscience, lights up and flames from the sorrow of repentance. Therefore it is also written: Your God consumes fire (Deut. 4:24). Since our Creator fills and cleanses the soul from the rust of sins, it is called both fire and consumer. So the Holy Spirit is called the light of the fire among the living creatures, and coming from the fire like lightning; because, filling the entire Church, He throws from Himself the flame of love into the hearts of the elect, in order, like lightning, to strike them with fear and to inflame their frozen hearts to His love. 9 . But since the Holy Spirit is God, coeternal with the Father and the Son before the ages; then we need to investigate why He is called discurrens? For everyone who runs away comes to a place where he was not, and leaves the place where he was. So how can we call the Spirit scattering, when everything is in it, and there is no place where He is not? As it is written: Fill the world with the Spirit of the Lord (Wis. 1:7). And also, when the praise of Wisdom is described, it is added: for in that Spirit there is a holy, only-begotten, many-parted, subtle, graceful Spirit (Wisdom 7:22). And a little later: loving people (v. 23). 10. From these words, an important question again arises for us: why is that Spirit, which fills everything, also called movable and constant? But if we turn to human life, we will soon discover the meaning of the speaker. Because a person who walks everywhere in the country in which he is, undoubtedly finds meetings everywhere, and suddenly appears in places where no one thinks about him. So the omnipotent Spirit, to denote presence everywhere, is called both movable and at the same time immovable. Unmoving because by nature He contains everything, moving because He appears everywhere even to those who do not know Him. So, containing everything, He is called immovable, and showing Himself present to everyone, He is called movable. So the brilliance of the fire, and the lightning emanating from the fire scatters among the feathered animals; because the Holy Spirit is inherent in everyone in general and in each individual, and ignites those whom it touches, and illuminates those whom it ignites, so that after the previous cold, being kindled, they burn, and with the fire of love that they received, they show the flame of examples. Because the lightning emanating from this fire shakes the ossified souls, and by the shock excites them and ignites them, so that after love they burn and shine. Therefore, in another place it is written: His throne is a flame of fire, His wheels are scorching fire (Dan. 7:9). For those who guard souls and have accepted the difficult responsibilities of being shepherds of the flock are not allowed to change places. But since they, staying in one place, carry the presence of the Divinity and are on fire, the throne of God is called a flame of fire. And those who, out of love for the Lord, disperse to preach, are the wheels of this scorching fire, because, according to His desire, scattering to different places, they both burn themselves and set others on fire. 11. However, the difference and movement of the Spirit can be understood in another way. Because He always abides in the hearts of the Saints for some virtues, but for others He comes when He departs, and He departs when He comes. For in faith, hope and love, and in other goods, without which it is impossible to reach the heavenly fatherland, for example, in humility, purity, truth and mercy, He does not leave perfect hearts. But in the gift of prophecy, the fruitfulness of teaching, the work of miracles, He is sometimes present among His chosen ones, and sometimes withdraws from them. Present in order to exalt them, but retreats in order to humble them. Present to glorify them with manifested power; retreats so that they, after taking away this power of Him, will know themselves. Present to testify that they are through Him; retreats for the manifestation of who or what they remain without Him. So, in those virtues, without which it is impossible to achieve life, the Holy Spirit constantly dwells in the hearts of his chosen ones; why is it correctly called motionless. And in those who show the power of holiness, sometimes mercifully is present, and sometimes mercifully retreats; why is it correctly called movable? So the Spirit is called scattered and moved because it does not constantly remain in signs and wonders according to the desire of everyone. But He is well represented scattering among the holy animals. Because running here and there belongs to speed. But the Spirit disperses among the perfect because although it departs from their hearts for a while, it soon returns. – It follows: both the animals are techahu, and they are converted, like a vision of vezekov (brilliance) (v. 14) 11 . 12. When it says ahead: I go and do not return; then how do they say now: animals are flowing and turning? This seems like an extreme contradiction: I am going and not turning, and I am going, and I am turning. But we will soon learn how to understand this if we carefully distinguish between two lives, namely, active and contemplative. For by holding on to the first, we can be constant, but in the other we cannot maintain a tense soul. For, leaving behind our negligence and arousing ourselves to the zeal of good activity, where are we going if not to an active life? “We should never return from this life; because the one who, after it, returns to the numbness of negligence, to the works of wickedness that he left, without a doubt does not know how to be a heavenly animal. But when we rise from an active life to a contemplative one, then, since the mind cannot stand in contemplation for a long time, but everything that it sees in eternity through a mirror and mysteriously, sees it furtively and in passing, the spirit itself, reflected by its weakness and the infinity of so much height, returns to itself. And, of necessity, he returns to an active life, so as not to abandon possible good deeds when the mind does not have the strength to rise to the contemplation of heavenly things. And thus it happens that this one, having received help from his very good deeds, again soars through contemplation to what is above, and receives the nourishment of love from the food of contemplative truth. But since the very weakness of the damage cannot remain in this state for long, then, returning again to good deeds, he delights in the memory of the sweetness of God and external deeds of piety, and is inwardly nourished by holy desires. That is why it is said about perfect men who return to themselves after contemplation: the memory of the abundance of your goodness will be regurgitated (Ps. 144:7). Because they, anticipating the sweetness of inner pleasantness through contact with it wherever they can, always try to renew the remembrance of it, and burp it in conversation. Therefore, the Psalmist rightly exhorts us, saying: light has risen to the righteous, and joy to the upright in heart. Rejoice, you righteous ones, in the Lord, and confess the memory of His holiness (Ps. 96:11-12). He also says: How great is the abundance of Your goodness, O Lord! (Ps. 30:20). This particular goodness, how great it is, could never have been known if he (the Psalmist) had not tasted it from time to time by contemplation. Therefore, he also says: I have died in my frenzy: I am rejected from before Your sight (Ps. 30:23). For if he, exalted in the delight of his soul, did not know the sweetness of eternal life; then, having descended again into this world, he would not have noticed how far he lay as an outcast. So the said animals go and do not turn, and - they go and turn; because holy men do not turn from an active life, which they have decided on, to wickedness, but from a contemplative life, which they cannot endure due to the severity, they return to an active one. For, as it has been said, they, being overcome by the very weight of their weakness, are reflected back into themselves, so that while walking they learn what they should desire, and when returning they know where they lie. When going, they must understand where they are not yet, and when returning, they must understand that they are. 13. But how these holy animals return is shown further when it is added: in the likeness of flashing lightning. Reverent animals are well compared to flashing lightning; because holy men, when they rise to the contemplation of things above, when they attach the tents of their spirit to love for the heavenly fatherland, but being burdened by the weight of human communication return to themselves, then they retell to the brethren about heavenly blessings, which at least through glass they could see, and dispose their souls to the love of inner glory, which they cannot see, what it is, nor retell what they have seen. But when they speak, with their words they both strike the hearts of those who listen and inflame them. Consequently, those who, speaking about heavenly things and shining with a heavenly light, inflame the hearts of listeners to the love of the heavenly fatherland, return like shining lightning. So, like flashing lightning, they strike and scatter the fire of heavenly desire. 14. And in another way the holy animals go and return. For they go, when they are sent to preach to instill the grace of a heavenly gift, and to attract them to faith, they do wondrous deeds before unbelievers; but they return because, attributing it to the power of Almighty God, they do not attribute to themselves what they have done. For when they perform miracles, then they are like lightning, because they shake the hearts of the spectators, frighten, illuminate and ignite. Therefore it is written: in the light of your arrows they will go, in the flash of the lightning of your weapons (Hab. 3:11). The arrows of the Lord are the words of saints that strike the hearts of sinners. But these arrows have weapons. For you, brothers, know that military men throw arrows and defend themselves with weapons. So, when they (holy men) add miracles to words, then they defend themselves, as it were, with weapons, so as not to be struck: in the light of your arrows they will go, because the words of God are made clear. But since the teaching of holy teachers must be accompanied by miracles, it is rightly added: in the flash of lightning of your weapons; because when you add to them (the words) the weapon of miracles, then the minds of the pursuers are illuminated so that they do not dare to pursue them (the Preachers). So those animals go and return, like flashing lightning; because after the saints have performed miracles among men, after they have enlightened the hearts of those who hear with the light they spread, they return to the glorification of their Author, to give praise to Him through Whom they were able to accomplish such works. 15. So Peter, when he performed a miracle by healing a man lame from the womb, at which all those who knew were greatly amazed, said: Why do you wonder about this? or why do you look at us, as if we made him walk by our own strength or by piety? The God of Abraham and Isaac and Jacob, God our father, glorified his youth Jesus (Acts 3:12–13). And a little later: about faith in this name, which you see and know, establish His name (v. 16). Because by performing a miracle, he struck the eyes of those who saw it with its light, but maintaining humility and giving praise to the Creator, he seemed to return to where he came from, because the light of lightning shows where it came from. So the holy animals, when they go to perform miracles and when they return to themselves to give glory to their Author, are lightning; because, both by the manifestation of miracles and by the presentation of examples of humility, they strike the souls of those who see them and ignite them. 16. In everything they do, they always return to glorifying the Creator in order to forever stand in the strength they receive. For if they attributed anything to themselves, they could not maintain what they received. Therefore, it is well said through Solomon: to the place where the potots go, there they return and go (Eccl. 1:7). For both in virtue and in doctrine, what are holy men but streams that moisten the dry earth of the hearts of carnal people? But they would soon dry up if, according to the deeds they do or according to their teaching, they did not return with careful and unceasing attention of the heart to the place from which they flow. For if they do not return inward to the heart, and do not tie themselves with the bonds of desire to the love of the Creator, then their hand becomes weak for what it has done, and their tongue becomes dry for what it has spoken. But they always return to love within themselves, and what they build publicly with deeds and words, they secretly draw from the source of love. For they learn through love what they say in teaching. So the streams return to the place from which they flow, in order to continue flowing again, because they always draw the water of wisdom from where it flows, so that they do not dry up from the irreversible flow. So, through everything we do, we will carefully return to the source of true light. Let us give thanks to our Creator for the benefits that we receive, and in the simplicity of our hearts we will say with the prophet Isaias: you have given us everything (Is. 26:12). For our good deeds are the deeds of Him, for whose love it is not enough to arouse us if He Himself does not descend to us. For if God, who was co-eternal with the Father before the ages, had not become man in time, then when would temporal man begin to philosophize about the eternal? So the condescension of truth has become an exaltation of our humility. Let us give glory, let us give praise to Him who lives with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. Conversation six. Verses 15, 16, 17 are explained until half past 18, with the meaning of the prophetic speech directed towards the praise of Holy Scripture, and mainly the Gospel. 1. Dark is the water in the clouds of the air (Ps. 17:12), because dark is the knowledge of the Prophets. But according to the testimony of Solomon, we know that the glory of Kings is to hide the word, but the glory of God finds speech, because it is the honor of people to hide their secrets, and the glory of God consists in revealing the mysteries of His word (Prov. 25:2) 12. And the Truth itself personally says to the disciples: if I say to you in darkness, shout in the light (Matthew 19:27), that is, clearly state what you hear in the darkness of allegory. But the very darkness of God’s words is very useful, because it exercises the meaning, to expand it through fatigue, and so that the zealous receives what the lazy could not receive. It (darkness) also has something more, because the understanding of the Holy Scriptures, which would be of little value if everything were simple, in some dark places the more pleasant it is to find, the more difficult it tires you to find. For now, in the voice of Saint Ezekiel, it is said: “I saw, and behold, there was one stake on the earth” (v. 15) 13 . 2. But what does the wheel mean if not Holy Scripture, which in every part addresses the minds of those listening, and is not delayed on the path of its preaching by any corner of error? But he turns with every part, because in the midst of pleasures and troubles he moves forward correctly and quietly. Because the circle of his commandments sometimes rises above, sometimes falls down; What is spoken spiritually to the perfect, is literal to the weak; and the very thing that infants understand by letter, learned men elevate upward through spiritual understanding. For which of the infants sees anything other than the history of sacred reading in that event with Esau and Jacob, that one is sent to fish to receive a blessing, and the other, through the mother’s forgery, receives the father’s blessing (Gen. 27: 3-28)? In this particular story, when they discuss it somewhat more subtly with understanding, they see that Jacob did not steal the blessing of the firstborn by deception, but received what he owed to himself, since, at the concession of his brother, he bought it for the given lentils. 3. But if anyone, understanding the above, wants to consider the affairs of both through the secrets of allegory, he immediately rises from history into mystery. For what does it mean that Isaac wants to eat from the catch of his eldest son, if not that Almighty God wanted to eat from the good deeds of the Jewish people? But when he slowed down, Revveka set up the younger one; because when the Jewish people were looking for good deeds outside, then Mother Grace taught the pagan people so that they would present the food of good deeds to the almighty father and receive the blessing of their elder brother. He introduced this very food from domestic animals; because the pagan people, not wanting to please God with external sacrifices, say in the words of the Prophet: the God of prayer is in me, even I will give Your praise (Ps. 55:13). What does it mean that the same Jacob covered his hands, shoulders and neck with goat skins, if not that a goat was usually sacrificed for sin? And the pagan people, although they had buried the sins of the flesh within themselves, nevertheless, without blushing, they admitted that they were covered with carnal sins. What does it mean that he puts on the clothes of his elder brother, if not that in his good work he clothed himself in the commandments of Holy Scripture, which were given to the elder people? And the younger one at home uses what the older one left inside when he went out; because the pagan people contain in their hearts those commandments that the Jewish people could not contain when they paid attention to only one letter in them. And what does it mean that Isaac does not know the son whom he blesses, if not what the Lord said about the pagan people through the Psalmist: people who did not know them worked for us; have you listened to me in the hearing of your ears (Ps. 17:44–45)? What does it mean that he does not see what is coming, and yet sees what will happen to him in the future, if not that Almighty God, when through His Prophets predicted the desired grace for paganism, at that time did not see him by grace, because he left him in error, and despite the fact that he foresaw by the grace of blessings that he would one day gather him to himself? Therefore, to the same Jacob, representing the image of the pagan people, the blessing says: Behold, the stench of my son is like the stench of the fields, even the Lord bless him (Gen. 27:27). For as the Truth in the Gospel says: the village is the world (Matthew 13:38), and as the pagan people, converted to faith, through their chosen ones are fragrant with virtues in this world; then the stench of the son is the stench of the fields filled. 4. For the grape blossom smells different, because the teaching of the Preachers is great and important, which instils the souls of those who listen; otherwise the color of the olive tree, because the work of mercy is pleasant, which, like the olive, strengthens and makes light; otherwise pink, because the fragrance that turns red and comes from the blood of martyrs is wonderful; otherwise the color of a lily, because red is the life of the flesh without breaking virginity; otherwise, the color of violet, because great is the virtue of the humble, who, occupying the last places, do not rise in humility from the earth to the top, and in their hearts keep the purple of the kingdom of heaven; otherwise the ear smells when it ripens, because the doing of good deeds prepares for the satiation of those who hunger for righteousness. So, since the pagan people in their chosen ones are scattered throughout the world, and with the virtues that they perform, they give off the smell of a good opinion to everyone who understands: it is rightly said: behold, the stench of my son is like the stench of the fields. But since he does not have these virtues from himself, he adds: God bless you. 5. And since the same people of the chosen through some rises even to contemplation, and through some becomes fat with the deeds of only an active life; then it is rightly added there: may God give you from the dew of heaven and from the fatness of the earth (Gen. 27:28). For the dew falls from above and thinly. And we receive as much from the dew of heaven as, through the influence of inner contemplation, we subtly see something from the heavenly. Since we perform good deeds even through the body, we are enriched from the fatness of the earth. 6. But what does it mean that Esau is slow to return to his father, if not that the people of Judah are late to return to pleasing God? This is also said to him in the blessing: the time will come when you will lay down and break the yoke from your neck (Gen. 27:40). Because the Jewish people will be freed from the slavery of sin at the end (of the world), as it is written: until the fulfillment of tongues will come. And thus all Israel will be saved (Rom. 11:25–26). 7. Which child would not be fascinated by the Gospel story of a miracle when the Lord commands empty vessels to be filled with water, and immediately turns this same water into wine (John 11:7)? But when more observant people hear about this, then they honor the sacred history with faith, and look for what it inspires with its inner meaning. For whoever could transform water into wine could also directly fill empty vessels with wine. But He commands that the vessels be filled with water; because our hearts must first be filled with the history of sacred reading. And He turns water into wine for us, when history itself is applied to us into spiritual understanding through the mystery of allegory. So the wheel seems to be rolling on the ground; because with simple speech he adapts himself to children, and by instilling spiritual (understanding) in those of age, as if a circle lifts them up; and rises upward, from where a few before it seemed to touch the ground. 8. But since it (Scripture) edifies everywhere, it is as if a wheel rolls around. Why is it written in the law: “Thou shalt make a lamp of pure gold, carved, and make a lamp: its stem, and its branches, and its cups, and its vines, and its vines shall be from it” (Ex. 25:31, 36:17). Who is signified by the lamp if not the Redeemer of the human race? In human nature He shone with the light of the Divine in order to be the lamp of the world, since in His light every sinner had to see in what darkness he lay. Because He took on our nature, apart from sin, we are commanded to make the lampstand for the tabernacle out of pure gold. But it becomes malleable from beating because our Redeemer, who from the time of conception and birth was perfect God and perfect man, suffered the diseases of suffering, and thus achieved the glory of the resurrection. So the malleable lamp was made of the purest gold; because although He had no sin, He brought His body to immortality through abuse in suffering. For, according to the virtues of his soul, He absolutely did not have anything for which he could ascend to perfection through suffering. But in its members, i.e. in us, He daily ascends to perfection; because when we are beaten and insulted, then He Himself succeeds. About His body it is written: from the non-head (the head) the whole body, the compositions and unions are given and taken down, the growth of God grows (Col. 2:19). Because we are all His body. But the body is connected by compounds and bonds; because when the chest is connected to the head, the muscles are connected to the chest, the muscles of the arm, the fingers and other members are connected to other members; then the whole body is perfect. And the holy Apostles, because they were close to our Redeemer, were united with Him, as if the chest were with the head. The martyrs who followed them were connected to them, like muscles to the chest. When the Shepherds and Teachers joined these through good deeds, they grew to them, like hands to muscles. But this whole body of our Redeemer receives daily assistance from heaven through compositions and connections; because when the chosen souls are brought there to Him, they are added to His members. This is well said: given and taken, the return of God grows; because Almighty God, our Redeemer, Who has nothing in Himself that could be perfected, still continues to increase daily through His members. Therefore, it is also written: until we reach all things perfect, according to the age of the fulfillment of Christ (Eph. 4:13). But by the stem of the same lamp we must understand the Church itself, which is His body, because among all the vicissitudes it is free. The branches coming out from the stem are preachers who made a pleasant sound in the world, i.e. sang a new song. But the cups are usually filled with wine. So what are the minds of the hearers if not the cups that are filled with the wine of knowledge from the holy Preachers? But what else does a circle mean if not the rapid rotation of a sermon? For we extend the circle in all directions. And preaching, which cannot be restrained by trouble, nor can one be proud of happiness, is a circle; because, both in the midst of misfortunes, she is courageous, and in the midst of happiness, she is humble, having no corner of either fear or pride. So, in its flow, it cannot catch on, because it rolls around everything with rapid rotation. But in order to examine what we have presented as an example, after the branches, bowls and circles (spheres), krina (lilies) are well described on the lamp; because behind that grace and the rapid rotation of the sermon, there follows that green fatherland, which is eternally green with holy souls, that is, with eternal flowers. For circles (balls) refer to labor, and krins to reward. Just as in Moses the circle (ball) is taken as the teaching of the sermon, so here the Holy Scripture itself is signified by the wheel. So the Prophet, when he looked at the holy animals, added: then one wheel appeared above the earth. 10. It should be noted here that when wheels are described below, why is the appearance of one wheel spoken of first, if not because the ancient people were given only the Old Testament, which spun like a wheel to teach them? And it is well said that this very wheel appeared above the earth. For it is said to man who has sinned: You are earth, and you will return to earth (Gen. 3:19). So the wheel appeared over the earth; because almighty God has given a law for the hearts of sinners. But since these feathered animals signify, as was said before, the holy Evangelists: how come the animals appear first, and then one wheel, while the Old Testament was first, and the holy Evangelists followed it? But here it can be understood that those who deservedly stood above were seen by the Prophet before. For, as much as the Holy Gospel is higher than the Old Testament, its preachers should have been preferred in the Prophetic description. 11. Although there must be something else that needs attention in this description; because the spirit of prophecy unites in itself both the preceding and the subsequent in such a way that the language of the Prophet cannot express this consistently. But he exhausts the immensity he sees in divided speeches, and sometimes speaks of the last after the first, and sometimes of the first after the last. Therefore, the Prophet Ezekiel sees, under the image of the holy universal Church, the glory of the Evangelists through the likeness of the four animals, and yet unexpectedly adds what happened in previous times in order to clearly show that he saw in the aggregate what the tongue of the flesh was not sufficient to express in sequence. But since we said that through the four living creatures all those who are perfect are signified, we must think that even before the law there were some saints who lived a strict life according to the natural law and pleased the Almighty Lord. So after the animals the wheel is described; for many of the elect were perfect before the almighty Lord even before the law. But if animals are taken, as we said, to be the Evangelists alone, then in this case there is something to which we must pay attention. For the holy Prophet saw that these very words, which he uttered under cover of darkness, would be clear not to the Jewish people, but to the pagans. And speaking to us, he had to describe first the animals, and then the wheel, because we, by the grace of the Lord, coming to faith, did not learn the Gospel through the law, but through the Holy Gospel the law. But where, or which wheel appeared, he adds, saying: on the earth holding four living creatures (p. 15). Where else is added: the vision of the wheels, and their creation, like the vision of Tarshish, and the likeness of one four: and their work was as if there were a stake in the wheel (p. 16) 14 . 12. What does it mean that in front it was said about one wheel, and then added: as if there were a stake in the wheel, if not that the New Testament was hidden under an allegory in the letter of the Old Testament? Therefore, the same wheel that appeared near the animals is described as having four faces, because the Holy Scripture is divided into four parts according to both Testaments. For the Old Testament consists of the law and the Prophets, and the New of the Gospel and the acts and teaching of the Apostles. But we know that wherever we turn our faces, we see what is necessary. So the wheel has four faces; because he sees evil being suppressed among the nations by the law, then he sees the same thing being done through the Prophets, then through the Gospel, and finally he has seen clearly what should have been destroyed through the Apostles in human affairs. You can also understand the four faces of the wheel so that the Holy Scripture, through the grace of preaching, became known in four parts of the world. Therefore, the same wheel is well described as first appearing next to the animals, and then having four faces; because if the law did not agree with the Gospel, it would not be known in the four parts of the world. 13. Then follows: both the appearance of the wheels and their work, like the appearance of the sea. Sacred sayings are rightly likened to a vision of the sea, because they contain great books of opinions, heaps of meanings. Holy Scripture is rightly called like the sea, because in it the thoughts of the word are confirmed by the sacrament of Baptism. Or perhaps we should think that we are sailing on ships on the sea when we strive for the desired land. But what do we desire, if not that land about which it is written: My portion is in the land of the living (Ps. 142:6)? But as I said, the one who floats on a tree is the one who swims across the sea. And we know that Holy Scripture predicts to us through the law about the tree of the cross when it says: Cursed is from God everyone who hangs on a tree (Deut. 21:23). Paul refers this to our Redeemer, saying: there was a curse against us (Gal. 3:13). And through the Prophets the tree is proclaimed, when it is said: The Lord reigns (from the tree) (Ps. 95:10) 15. And again: let us put wood in his bread (Jer. 11:19). And through the Gospel it is clearly pointed out to the tree of the cross, where the very suffering of the Lord, about which there were prophecies, is explained. Through the Apostles, this same cross is carried around both in words and deeds, when Paul says: I will be crucified, and I will be crucified to the world (Gal. 6:14). And one more thing: let me not boast only about the cross of our Lord Jesus Christ (ibid.). So for us, striving for an eternal fatherland, Holy Scripture with its four faces is the sea. It preaches about the cross because it carries us on a tree to the land of the living. If the Prophet had not looked at the Holy Scripture as in the likeness of the sea, he would not have said: the whole earth is filled with the knowledge of the Lord, just as much water covered the sea (Is. 11:9). It follows: and the likeness of the four is one: (and their appearance) and the matter was as if there were a stake in a wheel (v. 16). 14. One similarity in these same four; because what was preached by the law was also preached by the Prophets; What the Prophets preached is fulfilled in the Gospel; what is fulfilled in the Gospel, the Apostles preached about it in the world. So there is one similarity in these same four; because Divine sayings, although separated by time, are nevertheless united in meaning. 15. (And the appearance of them) and the matter was as if there were a stake in the wheel. A wheel within a wheel, as we said, is the New Testament in the Old Testament, because what was prefigured in the Old Testament was fulfilled in the New Testament. For, in order to say from a lot about a little, what does it mean that Eve was created from a sleepy Adam (Gen. 2:21-22), if not that at the time of the death of Christ the Church was formed? What does it mean that Isaac is led to the sacrifice, and carries the wood, is laid on the altar, and remains alive (Gen. 22:6), if not that our Redeemer, led to the crucifixion, Himself carried the wood of the cross? And thus He died for us on the altar according to humanity, remaining immortal according to Divinity. What does it mean that the murderer returns to his land after the death of the High Priest (Num. 35:25; Josh. 20:6), if not that the human race, having brought death to itself by sin, after the death of the true Priest, i.e. Our Redeemer, freed from the bonds of his sins, and again preparing for possession in paradise? What does it mean that a cover is commanded over the purification house (Ex. 25:17), over which two Cherubim are placed, one on top on one side, and the other on top on the other side, made of pure gold, with outstretched wings, and covering the purification house (oracle), which mutually look at the purification house with their faces turned, if not that both Testaments agree on the Mediator of God and men so that does the signified in one become clearer in the other? It is said about this through Paul: God hath ordained cleansing through faith in His blood (Rom. 3:25). But what is signified by the two Cherubim, which are called the fullness of knowledge, if not two Testaments? Of these, one stands at the top of the purification on one side, and the other at the top on the other; because the promise begun by prophecy about the incarnation of our Redeemer in the Old Testament is fully fulfilled in the New Testament. But the two Cherubim are made of the purest gold; because both Testaments contain pure and simple truth. But they (Cherubim) spread their wings and cover the purification; because we, constituting the purification of Almighty God, hide ourselves from threatening punishments by the edification of Holy Scripture. When we look carefully at his thoughts, then we fly on his wings from delusion in ignorance. So the two Cherubim mutually look at themselves with their faces turned towards the purification; because both Testaments do not contradict each other. And they seem to mutually turn their faces to one another; because what was promised by one is fulfilled in another, when they see among themselves the Intercessor of God and men. The Cherubim would turn their faces away from each other if what one Covenant promised was denied by the other. But since they speak in agreement about the Intercessor of God and men, the Cherubim gaze intently at the purification in order to mutually look at each other. So a wheel within a wheel, because the Old Testament contains the New Testament. And, as we have often said, what the Old Testament promised, the New fulfilled; and what he secretly foreshadows, this one clearly announces its fulfillment. So the Old Testament is a prophecy about the New Testament, and the New Testament is an explanation of the Old Testament. What follows is: I march on their four sides: I do not turn around (v. 17). 16. Where else do divine sayings go if not to human hearts? But they marched to four countries, because Holy Scripture marches through the law to human hearts, prefiguring the sacrament. Through the Prophets he moves somewhat more clearly, prophesying about the Lord. He walks through the Gospel, representing Him about whom it was prophesied. He walks through the Apostles, preaching Him Whom the Father sent for our redemption. So wheels have faces and ways; because sacred sayings reveal the knowledge of the commandments with expression in deeds. And they march in four directions; because, according to the division of times, as we said, they say, or rather because in all countries of the world they preach about the incarnate Lord. Which is clearly immediately added: don’t turn around, always walk with them. 17. This was said above about animals; but the same cannot be understood about wheels as about animals. Because we said that the wheels mean the Testaments. And although the Old Testament circulated, because through preaching it reached the hearts of men, it later returned to itself, because it could not be fully fulfilled according to the letter of its commandments and sacrifices. For he did not remain unchanged when he lacked spiritual understanding. But when our Redeemer came into the world, then He made us understand spiritually what He found impossible to do literally. So, when its letter is understood spiritually, then every literal expression in it is revived. And the New Testament is called the eternal Testament on the pages of even the Old Testament, because its meaning never changes. So it is well said that the wheels moved and did not turn when they went forward; because when the New Testament is not changed, when the Old Testament is fulfilled according to spiritual understanding, then they do not return, remaining unchanged until the end of the world. So they go, but do not turn; because they spiritually come to our hearts in such a way that their commandments, or teachings, no longer change. It follows: and the standing was on wheels, and the height, and the terrifying appearance (v. 18) 16 . 18. What does it mean that in the narrative of the sayings of Holy Scripture it is said that these three properties are contained in it, so that it is mentioned that they have a standing, a height, and a terrible appearance, i.e. terrifying? We urgently need to find out what is called the standing of the Divine Scripture, what is its height, and what is its terrifying appearance. So you need to know that standing is characteristic of the Life of a virtuous person. Therefore, through Paul it is said: be determined to stand, so that you are guarded, lest you fall (1 Cor. 10:12). He also says to his disciples: stand steadfast in the Lord, your beloved (Phil. 4:1). And the Prophet, who saw that he stood before the Lord in life and morals, said: As the Lord of hosts liveth, unto Him I stand (2 Kings 3:14). But height signifies the promise of the heavenly kingdom. It is reached when all damage to mortal life has been destroyed. But the terrifying sight is the fear of Gehenna, which endlessly torments the wicked and always keeps them in torment. So the standing consists in the directness of the preaching, the height in the sublimity of the heavenly promise, and the terrifying appearance in the threats and fears of future punishment. So St. Scripture has standing because it directs morals to stand, so that the hearts of the listeners are not crooked towards earthly desires. It has height because it promises the joys of eternal life in the heavenly fatherland. It also has a frightening appearance, because it threatens all the wicked with punishment in Gehenna. So it shows its position in the edification of morals; shows height in the promise of rewards; shows a terrifying appearance in fear of punishment. For it is straight in the commandments, high in the promises, terrible in the threats. It stands when through the Prophet it says: cease from your wickedness. Learn to do good, seek justice, deliver the offended, judge the orphan, and justify the widow (Isa. 1:16-17). And again: break your bread for the hungry, and bring the bloodless poor into your house; If you see the naked, clothe, and do not despise those belonging to your tribe (Is. 58:7). It has height when through the same Prophet he says: the sun will not be your daylight, nor will the rising of the moon enlighten your night, but God will be your eternal light, and God will be your glory (Is. 60:19). It has a terrifying appearance when, describing the underworld, it says: the day of the Lord’s judgment, and the summer of retribution for the judgment of Zion. And its wilds will turn to pitch, and its land to a monster. And its land will burn like pitch day and night, and will not be quenched forever (Is. 34:8-10). Describing this underworld, blessed Job says: into a dark and gloomy land. In a land of eternal darkness, where there is no light, below the belly of man can be seen (Job 10:21–22). It has a standing when through it the Lord promises his nearness, saying: “As the heavens are new, and the earth is new, even as I have created, they remain before Me,” says the Lord: “So shall your seed and your name become” (Is. 66:22). For those truly stand before the Lord who do not waste their lives in wickedness. It has height when it is immediately added: and the month will be from the month, and the Sabbath from the Sabbath, that all flesh will come to worship before Me in Jerusalem, says the Lord (Is. 66:23). For what is a month if not the completion of days? And what does the Sabbath mean, if not rest, during which it is not permitted to do servile deeds? So, month by month, it means that those who live here are completely transferred there to the perfection of glory. And the Sabbath from the Sabbath means that those who cease to indulge in corruption here rest in heavenly reward. It (Scripture) also has a terrifying appearance when it immediately adds: they will come out and see the corpses of men who have transgressed Me: for their worm will not die, and their fire will not be quenched (Is. 66:24). For what can be said is more terrible than to think how to accept the wounds of condemnation, and never have an end to the illnesses from the wounds! This terrifying appearance of wheels is well spoken of through Zephaniah, when cruel hearts are predicted about the approach of the day of judgment: the great day of the Lord is near, it is near and quickly: the voice of the day of the Lord is bitter and cruel. Strong is the day of wrath, that day, the day of sorrow and need, the day of hopelessness and disappearance, the day of darkness and gloom, the day of clouds and darkness, the day of trumpet and cry (Zeph. 1:14-16). 19. But since we have presented sayings about the outer wheel, now we must also say about the standing, height and terrifying appearance of the inner one. Because the inner wheel has its standing when, through the Holy Gospel, it forbids us to be wary of earthly desires, speaking to the words of our Redeemer: take heed to yourselves, lest your hearts be burdened with gluttony and drunkenness and the sorrows of this life (Luke 21:34). It has height when the Redeemer makes a promise about the same thing, saying: And the little ones received Him, and gave them the province to become children of God (John 1:12). For what can be higher than this right, what can be said higher than this height at which everyone created is made a child of the Creator? It has a terrifying appearance when it says about the wicked: these go into eternal torment (Matthew 25:46). It stands when the Truth exhorts the disciples, saying: sell your possessions and give alms. Create for yourself vaginas that do not wear out (Luke 12:33). It has the height of promise when it says: many from the east and west will come and sit with Abraham, and Isaac, and Jacob, in the kingdom of heaven (Matthew 8:11). It has a terrifying appearance when it adds: the sons of the kingdom will be driven out into utter darkness: it will weep and gnashing its teeth (v. 12). By this the Truth also says: you will die in your sins (John 8:21, 24). It stands when, in the words of the supreme shepherd, it says: give virtue to your faith, and to virtue is understanding, and to understanding is self-control, and to self-control is patience, and to patience is godliness, and to godliness is brotherly kindness, and to brotherly kindness is love (2 Pet. 1:5-7). It has height when a little later he says: for this reason the entrance into the eternal kingdom of our Lord and Savior Jesus Christ is abundantly taught to you (v. 11). It also makes a promise to the good shepherds, saying: When I appear to the Chief Shepherd, you will receive an unfading crown of glory (1 Pet. 5:4). It has a terrifying appearance when it says: the day of the Lord will come, like a thief in the night, and the heavens will pass by with a noise, and the elements will be destroyed when they are burned (2 Pet. 3:10). If everything is destroyed in this way; then what should you be like in holy life and piety, in anticipation of the speedy coming of the day of God, in which the flaming heavens will be destroyed and the red-hot elements will melt? It stands when, through Paul, it turns us away from earthly desires, saying: Put to death your desires that are on the earth, fornication, uncleanness, passion, evil lust, and covetousness, which is idolatry (Col. 3:5). It has height when it makes a promise, saying: your life is with Christ in God. When Christ appears, your life, then you will appear with Him in glory (vv. 3-4). It has a terrifying appearance when it threatens, saying: in the revelation of the Lord Jesus from heaven, with the angels of his power, in flaming fires, giving vengeance to those who do not know God and who do not listen to the gospel of our Lord Jesus Christ: whoever will receive punishment, everlasting destruction from the presence of the Lord, and from the glory of His strength (2 Thess. 1:7-9). It stands when it admonishes us, saying: Take heed that no one repays evil for evil; but always pursue good things, both to one another and to everyone (1 Thessalonians 5:15). It has height when it pronounces a promise, saying: if we die with Him, we will also live with Him; if we suffer, we will also reign with Him (2 Tim. 2:11-12). And one more thing: we are not worthy of the passion of this time for the glory that desires to appear in us (Rom. 8:18). It has a terrifying appearance when it utters threats, saying: a certain expectation of judgment is terrible, and jealousy is a fire, to destroy those who want to resist (Heb. 10:27). And one more thing: it is terrible to fall into the hand of the living God (v. 31). It expresses all this in a brief thought, saying: that you may be able to understand with all the saints what is the breadth and length and depth and height (Eph. 3:18). Since love is broad, because it also includes love for enemies, and because of the love with which Almighty God loves us widely, it generously endures. So we must do for our neighbors what, at our discretion, our Creator does for us unworthy. So latitude and longitude refer to standing; because love expands rights, so that brotherly love generously endures insults. And height means that reward of eternal rewards, the immeasurability of which it is said: they have not seen, nor heard in ear, nor breathed into the heart of man, what God has prepared for those who love Him (1 Cor. 2:9). So it has a height of height, because now the eternal joys of the saints cannot be comprehended by any idea. Depth means that inexpressible condemnation of sinners, according to which those upon whom it extends are cast down into the underworld. In these places the sacred sayings have a terrifying appearance; because they bring unspeakable fear to those listening when they talk about hellish torment. So it is well said: and the standing was on wheels, and the height and the terrifying appearance; because Holy Scripture in both Testaments, both in direct exhortations, and in lofty promises, and in fearful threats. This is enough for us, beloved brethren, to discuss this day by the mercy of God, so that, having prepared ourselves at leisure, we can return to consider what follows, with the assistance of the Author of all and our Lord Jesus Christ, who lives and reigns with the Father, in the unity of the Holy Spirit God, through all the ages of ages. Amen. Conversation seven. Verse 18 and the five that follow it are explained, mainly about the benefits of sacred reading and about fulfilling the duties of love, with such caution that we are especially attentive to ourselves through repentance. 1. You know, beloved brethren, that prophecy usually sees one thing or another, and suddenly transfers words from one to another; So, for example, David, speaking about the Lord: God is a judge, righteous and mighty, and long-suffering, and does not bring wrath on every day. If you do not turn, he will cleanse his weapon, he will strain his bow, and the vessels of death will be prepared in him, he will make his arrows burnt up (Ps. 7:12-14), suddenly he adds: sickness is conceived and iniquity is born. A pit of destruction and fossils, and it will fall into the pit that it has made (vv. 15–16). So he, speaking about the justice of the Lord, as if without changing his speech, suddenly began to talk about the guilt of the sinner. This alone is enough as an example; because whoever reads the Prophets knows that they do this often. Therefore, now the Prophet Ezekiel, having spoken about the wheels, added: and the whole body is full of feathers around the four themselves (v. 18) 17 . 2. For whoever said, not “themselves,” but themselves 18, clearly shows that his speech suddenly returned from the wheels to the animals. Through these animals, as was said before, all the perfect ones are signified. So the bodies of animals are described as full of feathers because the action of the saints is examined from all sides by a strong desire for good and caution against evil. And it can be very difficult for the minds of saints to watch vigilantly, so that before their eyes evil does not hide under the guise of good. So the life of saints is a cautious life, so as not to be so free as to be proud, because pride often manifests itself in words, and the freedom of purity wants to be visible; not so humble as to reach timidity, because fear sometimes constrains the spirit, and this one does not dare to tell the truth, but pretends that he has humility in his most timid thoughts. It (the life of the saints) should not be so thrifty as to extend to stinginess; because stinginess for the most part wants to be considered frugality, in order to appear to be fair and necessary, and to withhold what, out of mercy, it does not want to spend on a poor neighbor. Nor should one be so merciful as to extend to wastefulness; because sometimes extravagance is considered charity. For one thing means giving to one’s neighbors what is necessary out of zeal for piety, and another means wasting one’s possessions without expecting a reward. So, what is done must be discussed according to the root of the intention by which it is discussed at the court of the Creator. Therefore, the same Creator says: when your eye is simple, your whole body will be bright (Luke 11:34). It is the intention that He calls the eye, and the action the body. Because if our intention is simple before God, then our action on His judgment will not be dark. So, since holy men are vigilantly vigilant in order to examine themselves from all sides, and protect them everywhere, so as not to desire evil for its own sake, or not to commit it under the guise of good, that is, so as not to deceptively allow vices into themselves as virtues: then they have a whole body full of hair around; because every action they take is filled and surrounded by the foresight of care. 3. That is why the Apostle Paul, when he wanted the Corinthians to take pity on some who were repenting of a crime he had committed, said: to him, if you give anything, and I: for if you give anything, for your sake, in the face of Jesus Christ, let us not be offended by Satan; For we do not fail to understand his plans (2 Cor. 2:10–11). If it was necessary to spare, then why does the famous teacher, out of such humility, agree with the will of the students so as not to seem divided, neither to him with the students, nor to the students with him, in the matter of compassion, if not because he, with the caring eye of foresight, draws attention to the fact that for the most part, when one gives, the other is angry. And what is that sacrifice of mercy that is made with the disagreement of one’s neighbor? Therefore (the Apostle) correctly says: let us not be offended by Satan, for we do not fail to understand his intentions. Because he (Satan) usually sends evil to the foolish heart of another precisely from where he perceives that the other has fulfilled the duties of piety. For that good is imperfect which is done in such a way that no attention is paid to it, lest some evil should creep into it from the other side, if there is no guilt in not doing something that cannot be done without temptation for someone. 4. But we say this in order to bring to the attention of your love that in our good deeds sometimes we need to beware of the temptation of our neighbor, and sometimes to despise him. We learned this from the example of our culprit, Who, when they demanded a tax from Peter, will first offer a parable, through which He answered that He was not obliged to do anything, saying: From whom do the kings of the earth accept tribute or kinson? from your own sons, or from strangers? (Matthew 17:25). When they answered him: from strangers, He immediately added: for they are free sons (v. 26). But after he proved that He was free (from the duty), so as not to give anyone a temptation, he added: but let us not tempt them, going to the sea, cast a fishing rod, and if you already have a fish, take it; and he opened her mouth, and you found a statir; Give this to them for me and for you (v. 27). But when He said that what does not go into the mouth defiles a person, but what comes out of the mouth does defile a person: then His disciples came and asked Him: Do you consider that the Pharisee was offended when he heard the word? (Matthew 15:11–12). He answered saying: Every garden that My heavenly Father did not plant will be uprooted. Leave them alone: ​​the leaders are blind and blind (vv. 13-14). Here the instructive Truth issued a duty that it was not obliged to issue, in order not to give rise to temptation in the hearts; and again, when she saw that temptation was being born in the hearts of some against the truth, then she allowed them to remain in their temptation. 5. From this example we should conclude that we must avoid tempting our neighbors as much as we can without sin. But if the temptation is borrowed from the truth; then it is more beneficial to allow temptation to arise than to abandon the truth. - So the bodies of animals are full of feathers, since they examine themselves from all sides. 6. But we need to know that often, while paying attention to some objects, we ignore others; and where we do not pay attention, there, without a doubt, we have no eyes. For, according to the testimony of the Gospel, we know what that Pharisee said who went up to the church to pray. For he says: God, I give You praise (Luke 18:11). And he rightly thanked God, from Whom he received the blessings that he created. But he also adds: as if I am not like other people. predators, unrighteous, adulterers, or like this publican. I fast twice on the Sabbath, I give tithes as much as I can get (vv. 11-12). The Pharisee had an eye for self-control, for mercy, for glorifying God, but he did not have an eye for guarding humility. And what is the use of almost the entire city being vigilantly guarded from enemy attack, if only one open passage is left through which enemies can enter it? What is the use of guards that are posted almost everywhere, when the whole city is open to the enemies by neglecting one place? The Pharisee, who performed fasts, gave tithes, sent praises to God, was vigilant on guard over his city, as if from almost all sides. But since he ignored one passage of pride into him; then he missed the enemy where he closed his eye with negligence. So, since the hearts of the saints are everywhere awake, looking around themselves, and in all their deeds turn the gaze of fear and apprehension, so that either they do not commit evil, or do not omit the commanded good, or, after doing good deeds, do not become proud in their thoughts, and do not commit a more serious sin, the more they seem righteous from the outside, and do not sin in secret: then it is rightly said: their whole body is filled with honor. around . 7. You also need to know that the ancient translation does not say: their whole body is full of feathers around, but it says: their shoulders are full of feathers. This very thought does not disagree with the mind of edification. For even sinful people often tend to preserve what is in front of them. But righteous men are said to have eyes on their shoulders; because they guard themselves even from what is not visible in the direct direction and in front of their face. Consequently, those who discern what is hidden and protect themselves from what cannot be seen really have eyes on their shoulders. However, this can be understood differently; because we see what is in front of our faces, but we ourselves cannot see our shoulders, which are visible to others. But since holy men carefully examine themselves in those things in which they can be condemned by others, and truly see themselves, as they are often visible from others who do not even know in themselves what they could hide, then they carry light on their shoulders. It follows: and whenever animals walk, the walker and the wheel that holds them walk; and when the animals rise up from the ground, the wheels also rise up. 8. Animals march when holy men understand from Holy Scripture how to live morally. But animals are raised up from the earth when holy men are raised up in contemplation. And since each of the saints, to the extent that he himself makes success in the Holy Scripture, to the same extent this Holy Scripture will produce success on himself: it is rightly said: whenever the animals go, the procession and the wheel that holds them; because Divine sayings grow with the reader; for everyone understands them as highly as he pays attention to them. Therefore the wheels do not rise unless the animals rise; because if the minds of those who read do not rise to the heights, then the Divine sayings, as it were, lie on the ground, without understanding. For, when for anyone reading the speech of St. The Scripture seems cold (if the meaning of the Divine saying seems cold), and does not excite his mind, and in his thoughts he is not illuminated by any light of understanding: then the wheel is idle and remains on the earth, because the animal does not rise from the earth. But if the animal goes, i.e. will seek the order of a virtuous life, and by the procession of the heart will find how to begin the procession of a good deed: then the wheels will move evenly; because you find success in the sacred saying as much as you succeed in it. But if a feathered animal in contemplation rushes to the mountain, then the wheels immediately rise from the ground; because you do not recognize as earthly that which previously, in your confidence, in a sacred saying seemed to be said according to earthly custom. And it happens that the words of Holy Scripture are heavenly words, according to your feeling, if, enkindled by the grace of contemplation, you rise to the heavenly. And the wondrous and unspeakable power of the sacred saying is realized when the spirit of the reader is imbued with heavenly love. So the wheel flies up because the animal rises up. It follows further: where the spirit went, there, with the march of the spirit, the wheels also rose equally, following it (v. 20) 19 . 9 . For wherever the spirit of the reader strives, Divine sayings rise there; because if you look for something lofty in them by vision and feeling, then these same sacred sayings will rise with you; they rise up with you. But it is well said about the same wheels: following him. For if the spirit of the reader wants to know the moral or historical in them, then the moral-historical meaning will follow. If (wants to know) the meaning is typical, then the figurative expression is immediately recognized. If (he wants to know) something contemplative, the wheels immediately receive wings, as it were, and rise into the air; because in the words of a sacred saying heavenly understanding is revealed. So, where the spirit went, there, as the spirit moved, the wheels also rose, following it. For the wheels follow him. For the wheels follow the spirit, because the words of the sacred saying, as has often been said, increase through the understanding according to the meaning of the reader. 10. For in one and the same thought of Scripture, one is content only with history, another seeks a typical meaning, and a third, through type, seeks contemplative understanding. And most of the time it happens that in one and the same thought, as has been said, it is important to find all three together. For Moses, when he noticed the burning bush (Ex. 3:3), came closer to it to see the spectacle; and now the bush was burning, but not consumed. This is a great miracle. If you dwell on just one story in it, then it also contains food for the soul of the reader, so that you can see that fire burns in a tree, but does not burn the tree. But if you are looking for a typical understanding: then what did the flame mean, if not the law about which it is written: in His right hand is the fiery law (Deut. 33:2)? And what is a bush, if not the people of Judah, surrounded by the thorns of their sins? But the burning bush could not burn out; because although the Jewish people received the fire of the law, they did not scorch the thorns of their sins, and did not burn their vices with the flame of the Divine Word. Another, perhaps, in this event, through the type, wants to contemplate more. as its meaning increases, the wheels also rise. For among men the Only Begotten of God became a perfect man, who did not have his own sins, but accepted the thorns of our wickedness, and deigned to humble himself for us even to the point of suffering, and to take upon himself the fire of our misfortune. But it burned and was not consumed; because although he died according to humanity, he nevertheless remained immortal according to Divinity. He borrowed from us what was needed to sacrifice for us, and yet remained unsuffering and unchangeable in his own properties in order to change us in our properties. One, perhaps, through history seeks moral meaning, while another, through the understanding of allegories, strives for contemplation. From history, everyone knows what is written in the law, so that the head of a dove sacrificed for sin should be torn off down to the feathers so that it remains on the neck, and is not completely torn off (Lev. 1:15, 5:8). For those reading these words there is undoubtedly a historical meaning. But if you want to understand this in a moral sense, then the wheel is set in motion when the thought of the sacred word is raised to moral understanding. For we ourselves must be doves in sacrifice to Almighty God, so that our head is torn off down to the feathers, i.e. soul to virtues. For it is not without reason that we mean by the head the soul; because just as the head controls the body, so does the soul control its actions. But it is commanded to tear off your head to the feathers, so that you do what you say and connect your mouth with deeds. But the head had to be torn off so that it could be separated from the body; but the part that is torn off is commanded to leave it with your body, precisely because the soul must be torn off from carnal pleasure, but must not be torn off from the care of what is necessary. For this is why it is written: Do not please the flesh through lust (Rom. 13:14). So, what is prohibited to do in lust is, without a doubt, permitted in necessity. So the head of the dove is partly torn off, and partly not torn off, so that, as it is said, our soul is torn off from the lust of the flesh, and yet not torn off from unnecessary necessity. What if someone elevates this type of sacrifice, under the typical meaning of our Redeemer, to contemplation? So, let the spirit rise boldly, let the animals rise, so that the wheels rise with them. For who is our head if not the Redeemer of the human race? It is written about Him: Him I have given as the head above all the Church, which is His body (Eph. 1:22–23). When the Jews persecuted Him, they tried to destroy His name on earth. And when they saw him crucified and buried, then they thought that He was cut off from the love of all people. But the head of the dove was torn off, and yet not separated from its body; because by the fact that He endured death for us, He united everyone more closely with Himself through His very death: and through the fact that He visibly removed Himself from our eyes, He invisibly rooted Himself in our souls. So the severed head of the dove was united with the body; because, although our Redeemer suffered for us, he did not separate from us through suffering. So, since the sayings of Holy Scripture rise with the spirit of those who read it, it is now correctly said: where the spirit went, there, as the spirit walked, the wheels also rose equally, following it. And it is also added: the spirit of life was in wheels (v. 20). 11. For the spirit of life is in the wheels because through sacred sayings we are quickened by the gift of the spirit to ward off deadly deeds. It can also be understood that the spirit moves when God comes into contact with the spirit of the reader in various ways and orders, when with the words of a sacred saying, now arousing jealousy, incites to vengeance, now disposes to patience, now instills a disposition to preach, now crushes to tears of repentance. But let us briefly trace the very words that we have expressed, and see how the wheels follow the spirit called the spirit of life, which is in the wheels. It is known that if the spirit of life touched the spirit of the reader with the flame of jealousy, then he immediately sees in the sacred sayings that Moses, returning to the regiment, and learning that the people had fallen into the sin of idolatry, out of the fiery jealousy of the spirit, beat him with swords (Ex. 32:27); that Phinehas, pursuing uncleanness, appeased the wrath of the Lord with a sword (Num. 25:8); that Peter struck down and killed the liars with a word (Acts 5:5–10); that Paul threatens careless disciples with a stick (1 Cor. 4:21). 12. If the spirit of life disposes the spirit of the reader to maintain patience, then the wheels will immediately follow, because in the sacred sayings he finds that Moses and Aaron, when they were persecuted by the people for justice, came to the Tabernacle with prayer for the very people from whom they fled (Num. 20:6). Their holy souls endured the indignation of the proud, and were not carried away by the hatred against them. For true patience is that which loves even the one from whom it suffers. For to endure and to hate is not the virtue of meekness, but a cover for fury. In the same Scripture (1 Samuel 8:21-22) he (the spirit of the reader) finds that Samuel, being deprived of power, confesses that he prayed even for those deprived; that none of the saints achieves heavenly glory otherwise than by maintaining patience; that the culprit of the human race himself endured spitting, strangulation, a crown of thorns, a cross, a spear, and despite this, he prayed for his persecutors. 13. If the spirit of life moves the spirit of the reader to zeal for preaching; then the wheels immediately follow him; because in the Holy Scripture he finds Moses, at the command of the Lord, appearing to the King of Egypt and preaching freely before him (Ex. 5–10); that Stephen said to the treacherous Jews: you always resist the Holy Spirit (Acts 7:51), even under the stones you had no fear (vv. 59–60); that Peter, whipped by batogs so that he would not speak in the name of Jesus, answered with great freedom: it is fitting to obey God rather than man (Acts 5:29); that Paul is in bonds (Phil. 1:14), but for the Word of God there are no bonds (2 Tim. 2:9). 14. If the spirit of life disposes (the spirit of the reader) to tears of repentance; then the wheels immediately follow him; when the words of Holy Scripture point to the repentant David that he, denounced by the Prophet, was not ashamed to admit his crime to the denouncing subject, because he rejected allegiance to the King of heaven (2 Sam. 12:13); that the publican, who admitted himself guilty of his wickedness, although he came to the church unrighteous, nevertheless left the church justified (Luke 18:13-14); that Peter washed away the stains of denial with tears (Matthew 26:75); that the thief, who confessed his guilt on the cross, received forgiveness in death itself (Luke 23:43). Concerning these wheels, the Prophet repeats the same thing, and adds: when I walked, I walked (and the wheels), and when I stood, I stood (and the wheels with them): and when I rose up from the earth, I stood up with them (and the wheels), as the spirit of life was in the wheels (v. 21). 15. This, as you, beloved brethren, know, has for the most part already been said, but in the narrative the description is repeated. Let us not be lazy, and we will briefly repeat the same thing in explanation that the Spirit deigned through the Prophet to repeat in the narrative. For in these words the new addition consists only in what is said: they always stand, stand (and the wheels with them). There are some who achieve such perfection that they know how to manage well the earthly goods that belong to them, diligently engage in works of mercy, and help the oppressed. They precisely strive for the benefit of their neighbor. That's why the wheels come with them; because the sacred sayings control the arrangement of their procession along the way. And there are others who are so firm in the content of the faith they have accepted that they can withstand all attacks on it, and not only do not themselves get carried away to the corruption of perfidy, but also overcome those who speak corrupted things and attract them to orthodoxy. With these standing ones there are also wheels; because the words of St. The Scriptures confirm them in orthodoxy, when they hear in them, stand and hold the traditions which you have learned (2 Thess. 2:15). And one more thing: your adversary the devil, like a roaring lion, walks around, looking for someone to devour: whom you resist the firmament in faith (1 Pet. 5:8-9). And there are still others who despise everything earthly, reject everything transitory, and deepen, as it is said, in the contemplation of God. Therefore, with them rising, the wheels also rise evenly; because everyone succeeds in heavenly things to the extent that the sacred sayings tell him about heavenly things. So animals march for the benefit of their neighbors, stand guard over themselves, and rise to the contemplation of God. 16. But the wheels also move, stand, and rise in the same way; because the sought-after sacred reading is found in the same way as the one by whom it is sought. For if you set out for an active life, then it (the wheel) goes with you. You focused your attention on the stillness and constancy of the spirit, it stands with you. By the grace of God you soared to contemplation, it flies with you. And again it is added: like the spirit of life was in wheels. The second time it is said that the spirit of life was in the wheels because in Holy Scripture there are two Testaments, which both the Spirit of God deigned to write in order to free us from spiritual death. Or because there are two commandments about love, namely, about love for God and love for neighbor, through which both sayings of Holy Scripture revive us. So for the second time it is said that the spirit of life was in the wheels because we are disposed towards the love of God and neighbor by Divine sayings. For through the commandments of Holy Scripture we are quickened, who lay dead in sinfulness. Therefore, the Psalmist says to Almighty God: I will never forget your excuses, for you have quickened me in them (Ps. 119:93). For the commandments of the Lord are called justifications, by which He, by correcting us, justifies us. The Psalmist speaks more clearly about them: I will learn from your justifications: I will not forget your words (Ibid., v. 16). So He revives us with them, because through them He shows us spiritual life, and pours it into our souls through the breath of the Spirit. since this, by the gift of grace, is accomplished in the souls of the elect every day, it is rightly said: the spirit of life is in the wheels. 17. This Scripture is a light on the path for us in the darkness of this life. That is why Peter says: you do well to turn to him as to a lamp shining in a dark place (2 Pet. 1:19). That is why the Psalmist says: Your law is a lamp for my feet, and a light for my paths (Ps. 119:105). However, we know that our very lamp is dark for us if the truth does not illuminate it for our souls. Therefore, the Psalmist again says: for You enlighten my lamp, O Lord my God, enlighten my darkness (Ps. 17:29). For what is a burning lamp if not light? But the created light does not shine for us unless it is itself illuminated by the light of the uncreated. So, since Almighty God Himself created the sayings of the Sacred Testaments for our salvation, He Himself revealed: the spirit of life was in the wheels. It follows: and the likeness above the heads of the animals is like the firmament, like the vision of a crystal; stretched out over their wings from above (v. 22). 18. This, by the mercy of God, we have explained in two ways, in order to leave it to the reader to decide what to choose. For by the name of the firmament one can understand the heavenly authorities. This firmament is rightly called like a vision of a crystal; because although a solid crystal is rare, it is made dense by water. And the angelic nature, after its creation, received free will, whether it wants to remain in humility and remain in the sight of the almighty God, or to fall into pride and lose bliss; but it has made it its duty to absolutely not have the possibility of falling; therefore, in its nature it has turned, as it were, into a majestic crystal, because it can no longer be changed. This crystal is called terrible 20 and stretched over the wings of 21 animals, because those Angelic powers that stand before the face of almighty God are terrible and terrible for us who are still in this damaged state. Their joys are now presented above the heads of the animals; because they exceed the concepts of our minds. For who can comprehend in a damaged body what that inexpressible and endless joy of the Angels must be like? What bliss is it to continually see the face of the Creator and to remain in His pleasure without change? 19. But by the name of the firmament we can figuratively understand our Redeemer Himself, the true God above all, and who became in the midst of everything a true man, in whom our nature is strengthened by the Father. Even through the Psalmist it is prophesied about Him that it is said: Let Thy hand be upon the man of Thy right hand, and upon the son of man, whom Thou hast strengthened for Thyself (Ps. 79:18). For human nature, before it was accepted by the Creator of all things, was earth, because there was no firmament. To a sinner it is said: you are earth, and to earth you will return. But after it was accepted by the Author of all things, ascended into heaven, and placed above the Angels, it became the firmament, which was earth. But what the visible firmament is like is further added when it is said: like the vision of a terrible crystal. The crystal, as said, thickens from water and becomes solid. But we know how movable water is. The body of our Redeemer, which was subjected to suffering until death, was in some respects like water; because through birth, growth, fatigue, hunger, thirst, dying, it moved through moments of time before suffering. Looking at its course, the Prophet says: he will rejoice like a giant mother-in-law's way (Ps. 18:6). But since, through the glory of its resurrection, from its very damage it was strengthened by the power of innocence, then, like a crystal, it became solid from water, so that the same nature remained in it, and the changeability of the damage that was in it did not remain. So water turned into crystal when the weakness of its damage through the resurrection changed into the hardness of innocence. 20. But it should be noted that this crystal is called terrible, i.e. terrifying. But who doesn’t know how beautiful crystal is? And it’s amazing how beauty and fear are combined in this crystal. But everyone who knows the truth knows that when the Redeemer of the human race appears as a Judge, then He will be both beautiful to the righteous and terrible to the unrighteous. For whom the elect see as meek, the same is seen as terrifying and terrible by the wicked. But the elect will not see Him as terrible then because now they constantly talk about the fear of Him. For they carefully discuss if He will come to judgment as a terrible person, they mourn the iniquities they have previously committed, they avoid the present ones, the fear of Him is daily brought before the eyes of the soul, and they constantly discuss if He will appear terrible, and being afraid, they act daily so that they will not be afraid of Him when He comes. So the likeness above the heads of animals is like the firmament, like the vision of a terrible crystal. And since the very fear of Him Whom they hold in their thoughts (the chosen ones) covers their souls, then it is rightly added: stretched out over their heads from above. This firmament, which, like a vision of a crystal, appears above the heads of those animals, is both terrible and extended, because it frightens the souls of the righteous from where it covers. For if He (the Redeemer) had not been terrible in their hearts, He would not have been a protector, both from sins and from punishments. But since they always think about the quality of the fear of judgment, they keep the wings of virtues straight. Therefore, good is immediately added: and under the firmament their wings are stretched out, hovering towards each other (v. 23). 21. The wings of virtues are spread out under the firmament when the good that one has is used for another, so that whoever has received earthly wealth helps his needy neighbor in need; he who is filled with the grace of teaching, with the word of his preaching, dispels darkness in his ignorant neighbor; whoever is invested with temporary power protects the oppressed from the oppressors; he who is filled with the spirit of prophecy, by persuading for good, prevents threatening misfortunes from the life of his neighbor; whoever has received the grace of healing piously and humbly uses his resistance to heal the sick; whoever, being free from earthly affairs, decided to serve the one God, prays for his lawless neighbors. And it often happens that one who is attached to earthly wealth does not stay as awake in prayer as he should. But what often happens is that someone who has renounced all the burdens of the world spends all his time praying to the Lord, but has no means to support life. But when the rich delivers food and clothing to the poor, and when the poor uses his prayer to save the soul of the rich, then the wings of the animals stretch out, soaring towards each other. For when he speaks a word of edification to me, and with the light of truth he casts out the darkness of ignorance from my heart; and when I, since he may be suffering oppression from the powerful world of this world, give him consolation through my intercession and snatch him from the hands of the oppressor, then we extend our wings to each other, so that with our spiritual disposition and mutual help we touch each other from the good that we have received. Therefore, the Supreme Shepherd exhorts well, saying: the end of everything is near. Therefore, walk wisely and watch in prayer. Above all, have fervent love for one another; for love covers a multitude of sins. Be kind to each other without grumbling. Serve one another, each one with the gift that each one has received (1 Peter 4:7–10). So, what was called by Ezekiel is called a gift received by the Apostle Peter. And what he expresses with the words: their wings are stretched out, soaring towards each other, the Shepherd of the Church expresses this way: serve each other with the gift that you have received. For our wings are no longer outstretched if they bend towards our benefit alone. But they become prostrate when we use what we have for the benefit of our neighbor. Since our blessings are not from us, but we received them from the One who gave us existence, then the more we should not keep them privately for ourselves, the more clearly we see that they were given to us from our Creator for the common benefit. Why does the Apostle Peter, in his exhortation, rightly add to this matter, saying: as faithful stewards of the manifold grace of God (1 Pet. 4:10). And again: if anyone speaks, speak according to the word of God; If anyone serves, serve according to the strength that God gives (v. 11). He clearly says something like this: humbly use what is good for your neighbors, because what you have is not from you. For every wing of virtue, when it extends its gift to its neighbor, will not be straightened if it does not have humility. – It follows: each one covered its body with two krills, and the other was similarly covered 22 . 22. That through the body action, and through the wings, virtues are signified, we said above (Conversation IV, paragraph 2). And when (the Prophet) says: under the firmament their wings are stretched out, hovering towards each other, then one asks why it is added: each covered its body with two wings? In this case it is clearly shown that they (animals) extended their wings to one another, and yet covered their own body with two wings. What does this mean, if not that we should use the gifts we have received for others in such a way as not to cease to carefully think about what we have sinned in, and to mourn our guilt every day with fear and repentance? For above we said that the two wings with which the body is covered mean fear and repentance. So we must grow in love so that we spread our wings to our neighbors, and never give up thinking and contrition about ourselves. Wings extend around us, and wings cover our bodies, so that we may be examples of good deeds, and so that fear and repentance will cover before the judgment the sins that we have committed. But in the ancient translation it is said about these wings: each one is conjugated, covering their bodies 23. From these words it is clear that the very wings that were connected were directed one towards the other, and those that covered their bodies. This figuratively means well that the virtues we perform out of love for our neighbors both cover us before the almighty God and unite us. Then we live in harmony with our neighbors, then we cover up the sins we have committed. So, under these two wings, two commandments about love can also be understood, that is, love for God and neighbor. For by loving God, we pursue our sins within ourselves, that is, we cover the body. And loving our neighbor, we hasten to be useful to him in any way we can, that is, we extend our wings to another. 23. But the addition: and the other was similarly covered, is not in the ancient translation. And one may ask: why, after it is said: each covered its body with two wings, it is added: and the other covered itself in the same way? Carefully re-reading the translations of the Seventy Interpreters, Aquila, Theodotion and Symmachus, we do not find these words in them. But reading the works of Blessed Jerome, we learn that he found this thought in the Hebrew text, although not literally, at least in meaning. For one can ask: why, after the saying: each covered its body, is immediately added: and the other was covered in the same way? For if one and the other were said, then the manner of speech would be correct. But after it is said: each, why does it add: and another, whereas in the word – each, everything is contained? But if we distinguish the life of those who are perfect from the merits of those who begin to improve, then we see that the words - each and the other - are used not without reason. Those who mourn their sins and spread the wings of virtue to their neighbors as an example are, without a doubt, perfect people. But there are many children who look at their tears and imitate them. And those who could remain naked in their sins, talk about men who are vigilant over them, are aroused to weeping, and are inflamed to repentance. But since they see that the saints cover their bodies, they themselves cover themselves with the wings of their tears. For they reproach themselves with cruel reproaches for why they do not mourn their sins, not having virtues, while even those who are already spreading the wings of virtues as an example for their neighbors do not stop crying. 24. Therefore, it is necessary for us, still infancy, to always keep in mind our souls and virtues, and the tears of the perfect. Let us imitate what we see in them in order to begin gradual growth and achieve the opportunity to cover up from this righteous test the evil that we have committed. For in our unceasing tears, in our daily repentance, we have a Priest in heaven who intercedes for us. John says about this: whoever yet sins, the imams will intercede with the Father, Jesus Christ, the Righteous (1 John 2:1). Our spirit is encouraged when we hear about the power of our Intercessor. But our encouragement is again disturbed by fear; because He who is our Advocate is called righteous. For we have unrighteousness, but the righteous Intercessor does not at all accept upon Himself intercession for unrighteous deeds, and does not even agree to speak in favor of unrighteousness. So, what should we do, my beloved brothers? But suddenly it occurred to me what we should do. Condemn the sins that we have committed and which we wish to continue. It is written: a righteous man is a righteous verb in the first word (Proverbs 18:17). For every converted sinner begins to be righteous in tears when he begins to blame what he has done. For why should not the one who is already in tears firmly armed himself against his unrighteousness be righteous? So our righteous Advocate will defend us as righteous in judgment; because we both recognize and condemn ourselves as unrighteous. So we must hope not in tears, not in our deeds, but in the intercession of our Intercessor, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. Conversation eight. The verses are explained - from the 24th chapter of the first chapter to the beginning of the second chapter - and a discussion is presented for many about the Divinity of Christ, about the incarnation of the Word, about preaching, about the formation of the Church, its spread, and unity. That through the examples of the righteous many begin to improve, this was said at the end of the previous conversation. But the Prophet reveals this same thing to us more clearly when he adds to what he said: and when they heard the voice, they shouted, and at times they floated, like the voice of many waters (Ezek. 1:24). 1. In Holy Scripture, nations are usually signified by waters. Therefore, through John it is said: the waters of men and nations are (Rev. 17:15). But the people are signified by waters because in life they have a voice from the disturbance of the flesh, and daily flow in the direction of mortality. The wings of animals, as we have often said, are the essence of the virtues of the Saints. So, what does it mean that the Prophet hears the voice of the kril, like the voice of many waters, if not that by the grace of Almighty God, those wings of virtues that previously made a sound in a few Saints, now, with the spread of the sermon, are echoed in the lives of many nations? For, after the incarnation, passion and resurrection of the Lord, there were not many feathered animals; because very rare were those who would desire the heavenly, and on the wings of virtues would soar to the heavenly. But after the sermon about His Divinity has spread throughout the world, who can satisfactorily express and estimate how many babies, how many mature, how many vigorous youths, how many weak, how many converted sinners, how many virgin old women, through faith, hope and love, strive for heavenly things? Here is the voice of kril, which was previously in a few animals, now echoes among the nations; Now the wings of virtues are already elevating the hosts of the world to the desire of heaven. So it is well said: and when I heard the voice of the krill, then the voice of many waters; because, as we said above, that voice of virtues, which previously reached the ears of God from a few Saints, later began to be heard from many waters, that is, from countless nations. About this voice it is also well added: like the voice of God Saddai (the highest God). 2. What does it mean that the voice of the holy animals is called the voice of God Saddai (highest), if not that Almighty God Himself fills the hearts of the Saints with the desire for heavenly things, and He Himself listens to those filled? For He Himself produces love in the hearts of the Saints, He Himself accepts prayer from loving hearts. Peter wept bitterly over his renunciation, but it is said ahead that the Lord turned and looked at Peter (Luke 22:61–62). Mary Magdalene, having committed many sins, comes with tears to the feet of our Redeemer (Luke 7:38); but who will adjust its internal disposition, if not the One who graciously accepted it from the outside? Who disposed her to tears with a spirit of contrition, if not He who received her from without for forgiveness in the presence of those reclining with Him? So our Redeemer attracted the heart of a sinful woman when he disposed her to contrition over her guilt, and accepted her in order to free her from her guilt. Consequently, that voice of the wings is well called, as it were, the voice of God on high; because what is done in the hearts of the saints is a work of grace from Him who rewards merit. 3. He is rightly called, through the Prophet, God on High. For in Holy Scripture sometimes God is called nominally (nuncupatiue), sometimes essentially (essentialiter). He is called by name when it is written: Behold, I have given you God to Pharaoh (Ex. 7:1). And as Moses says: Do not speak evil of the gods (Ex. 22:28), i.e. Priests. And the Psalmist says: God is in the company of gods, but in the midst the gods will judge (Ps. 82:1). And he is essentially called God when He Himself says in Moses: I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob (Ex. 3:6). Therefore, the Apostle Paul, wanting to distinguish the nominal name of God from the essential, spoke about our Redeemer, saying: whose fathers, and from whom is Christ according to the flesh, who is blessed above all God forever (Rom. 9:5). For whoever is called God by name is among all; and whoever is essential is above everyone. So, in order to show Christ by nature as God, he said that He is not only God, but also God above all; because each one chosen, as we noted above, or appointed to set an example of truth, can be called God, but among all, because he is God by name; and Christ is God above all, because He is God by nature. So, Whom Paul calls God above all, Whom the Prophet Ezekiel calls God on high (Saddai). But since after it is said: and when they heard a voice they shouted, like the voice of many waters, it is also added: like the voice of God on high: then we can still understand what we know about the future for all the elect. For the voice of the wings, as we said, was in the Preachers of the saints; the voice of the waters - in the converted and subsequent nations. But that same voice will once be the voice of the Most High God; because the multitude, which is now being attracted to the faith by holy teachers, will one day gather in the heavenly fatherland, there to praise endlessly, when they will continually see Him Whom they must praise. And since then the entire multitude of saints is made completely the body of the Redeemer, according to the word of Paul, who says: for the creation itself will be freed from the work of corruption into the freedom of the glory of the children of God (Rom. 8:21); and will then be united with Him in such a way that in their holy love nothing will contradict them from corruption, which is destroyed by the resurrection, but (the whole multitude) will be one in the glory of their Redeemer, then it is rightly said: like the voice of God on high. 4. The order of the description is remarkable; because first it talks about the sound from the wings of animals, then about the sound like many waters, and finally about the sound like God on high. For what the saints preached before, they later believed, and this was retained by the people converted to faith, who, finally, having risen to heaven, will give praise to the Liberator of all. So the voice of the animals becomes, as it were, the voice of the waters, and the voice of the waters becomes, as it were, the voice of God on High; because the praise of Almighty God, which was first given by a few in the world, was later given by many. And that which many are now chanting, when their damage still contradicts them in themselves, will be sung in the heavenly fatherland by all the elect, having already united with their head. - But the deeds and virtues of the holy animals are also described when it is added: they always walk, the voice of the word is like the voice of a regiment 24. 5. If the voice of God on High signifies praise to our Creator in the heavenly fatherland, then it is not surprising that the prophetic word returns back, again to the deeds of the saints who are still living in this life; because the Holy Spirit does not collectively express externally through the tongue what collectively shows internally, in the hearts of the prophets. The water of knowledge, with which the spirit of the prophecy is filled, is extremely abundant in contemplation. But since every human mouth is constricted for the spirit, that is, the opening of the flesh, then the tongue, when speaking to the fulfillment of this immeasurability, which is visible, is diversified. So the Prophet, after he saw that in heaven the voice of wings, like the voice of God on high, again returns to earth, and says what the feathered animals are doing here in order to have merit there in heaven, saying: when they walked, then there was a sound as if of a multitude, like the noise of camps. When holy preachers go around the world preaching and persuading, then the animals walk. And since even those whom they gather, immediately, as soon as they believe, rise up to glorify our Creator, a sound occurs, as if the sound of a multitude. since, based on the same preaching, they undertake war against the powers of the air; then it is rightly added: like the noise of the camps. For when faithful peoples unite with holy Preachers, then they become camp militias in readiness to fight for the faith against evil spirits. And since all believers are daily flaming with heavenly desires, despise earthly things, and decide to undertake difficult feats out of love for the heavenly fatherland; sometimes they make camps against the powers of the air, because, armed with faith and strengthened by good deeds, they are ready for the campaign. For, as if to some camps of the spiritual army, through Paul it is said: having put on the full armor of God, so that you can stand against the wiles of the devil; for our struggle is not against flesh and blood, but against the principalities, and against the powers, and against the rulers of the darkness of this world, against the spiritual wickedness in high places (Eph. 6:11-12). 6. So the multitude of saints are camps that have undertaken war against the powers of the air. Therefore, the holy universal Church is described in such a way under the guise of a bride that it is said: You are good, my neighbor, like good will, red like Jerusalem, terror like they have committed (militia) (Song. 6:4) 25. Since Jerusalem means a vision of the world, by whose name the heavenly fatherland is expressed, the Holy Church is called pleasant and red like Jerusalem, because her life and aspiration are already compared with the vision of the inner world, so that in the fact that she loves her Creator, that she desires to see His face, about which it is written: Angels desire to come into the Lord (1 Peter 1:12), according to the very desires of her love she is called like the Angels. The more she becomes beloved of God, the more powerfully she acts to be terrible for evil spirits. And how terrible it should be is shown by the added comparison, i.e. like camps built in battle formation. What does it mean that the Holy Church should be terrible for her enemies, like camps built in battle formation? For this comparison has a deep meaning, and therefore it is necessary to understand it subtly. For we know, and everyone knows, that the battle formation of camps is then terrible for enemies when it is so compressed and dense that it does not seem to be interrupted in any place. For if he arranges himself in such a way that an empty space is left through which the enemy can enter him, then he is no longer dangerous to his enemies. Consequently, when we establish the battle order of the spiritual battle against evil spirits, we have an extreme need to always be united and tightly bound by love, and never to be separated by disagreement; because, no matter what good deeds there are in us, in the absence of love, by evil discord, a place opens up in the ranks through which the enemy can enter to defeat us. 7. But the ancient enemy is not afraid of purity in us if it is without love; because he himself is not burdened by the flesh in order to melt in its lust. Not afraid of abstinence; because he himself does not eat food without being forced to do so by the necessity of the body. He is not afraid of giving away earthly things if in fact there is a lack of love; because he himself has no need for benefits from wealth. But he is extremely afraid of true love in us, i.e. the humble love that we mutually express to each other, and the utmost hatred of our agreement; because we hold it on earth, while he himself, not wanting to hold it, lost it in heaven. So it is well said: terrible as camps built in battle formation (Song.6:3); because evil spirits are afraid of the multitude of the chosen ones because they see them united against them by the consent of love, and gathered together. 8. What the virtue of consent should be is revealed by showing that without it the other virtues are not virtues. For great is the virtue of abstinence, but if someone abstains from food in such a way that he condemns others for food, and condemns the very food that God created for believers with thanksgiving (Rom. 14:3, 6), then what has the virtue of abstinence become for him, if not a snare of sin? Therefore, the Psalmist, meaning that there is no abstinence without consent, says: praise Him in the tympanum and face (Ps. 150:4). For in the tympanum the dry skin makes sound, but in the face the voices sing in agreement. What does the tympanum mean if not abstinence, and what does the face mean if not the consent of love? So, he who is abstinent without consent, although he praises (the Lord) in the tympanum, does not praise in the face. And there are some who, wanting to think more than necessary, leave the world with their neighbors, despise them as stupid and stupid people. Therefore, the Truth personally exhorts, saying, have salt in yourselves, have peace among yourself (Mark 9:50), so that the one who tries to have the salt of wisdom, of necessity, strives to never and in any way fall away from peace and harmony. What we said about these two virtues, the same should be understood about all the others. Therefore, Paul strongly exhorts, saying: Have peace and holiness with everyone, and no one else will see the Lord (Heb. 12:14). 9 . And that without consent, nothing is pleasing to God, the Truth personally speaks about this: if you bring your gift to the altar, remember her, as if your brother has nothing on you: leave your gift before the altar, and go first, humble yourself with your brother, and then come and bring your gift (Matthew 5:23-24). The Lord does not want to accept sacrifices from non-peaceful people and refuses to accept burnt offerings. Therefore, therefore, judge how great the evil is in disagreement; because of it, even that which reduces guilt is rejected. But since the elect are always united in love, and this very love of theirs gives a voice of praise to the Author, and to evil spirits, i.e. on his ancient enemies, instills fear of punishment: now it is correctly said about feathered animals: when they walked, then there was the sound of a multitude, like the noise of camps. 10. But with the eye of faith you can survey the Holy Church from its very beginning to the end of the world, and see what kind of movement these very camps have. For many troops are called camps when they make a march in readiness for battle, or stop at a certain place along the way. So the way for the camps is the life of the present age for all the saints, according to the living. But there are other camps of preachers who march here and there with readiness for the holy work of winning souls. Other camps are of fasters and hermits from this world, who are daily ready to fight against evil spirits. Other camps are of good spouses who, living in harmony in love for Almighty God, mutually satisfy the demands of the flesh in such a way that they do not at all forget about good deeds in relation to God. And if they sin in anything, like people, they constantly atone for their sins with pious deeds. So, since the various states of believers, living according to one another from the beginning of the Holy Church even to the end of the world, fight against the powers of the air, then the camps move, and there is a certain noise, as it were, the noise of the camps; because in them sound the swords of virtues and weapons and miracles for the glory of Almighty God. - But about the holy animals it is also added: whenever they stood, they died. 11. Holy animals stand when they discuss the Divine with intense attention. But their wings rest, because when they look at the high Divine judgments, then their virtues seem insignificant. This is clearly revealed when it is immediately added: and behold, a voice from above the firmament of existence, above the head of them always stood, descended and screamed at them (Chapter I, Art. 25) 26 . 12. We decided to explain the upper firmament with a double understanding. For, as it is said (Conversations 1. Parts 18-19), under the name of the firmament the heavenly authorities can be understood. And by the name of the firmament we can understand the incarnate Only Begotten, because in Him our nature was established for eternity. Therefore, we will first say what we feel about the Angels, and then about the Lord of Angels. For it is said: when there was a voice above the firmament that was above their heads, then they stood and lowered their wings. In this place, you need to know in advance that lowering means not stretching from bottom to top, but putting down from top to bottom; That’s why it says in front: when they stood, they lowered their wings. So we must find what kind of voice is above the firmament. But we will understand this very voice better if, ascending from below upward, we go, as it were, step by step. Just as the bodily hearing is stimulated by the voice, so the meaning of the mind is stimulated by the understanding that is produced within. So the voice in the mind is like a certain sound of understanding. But you need to know that our feelings are sometimes influenced by the voice of the firmament, sometimes by the voice of the soul, sometimes by the voice of the firmament, sometimes by a voice that is above the firmament. 13. For let us imagine that someone, insulted by a neighbor, intends, according to human reason, to reciprocate with insult, to repay evil for evil. The voice of the flesh speaks to him in his mind; because when the Divine commandments command us to do good to those who hate us (Matthew 5:44), then he who plots to do evil to those who hate him hears the voice of the flesh in his soul. We do a lot of earthly things every day, and after that we return to prayer. The soul is inflamed with heartfelt contrition, but the mind imagines images of the deeds that we have done, and in prayer they prevent the tension of heartfelt contrition; and what we freely did outside, we involuntarily endure inside, so that some fantasies of thoughts scatter the mind into bodily images, so that it does not have complete self-collection in prayer. And this is the voice of the flesh. 14. But when we overcome this too, and remove all bodily images from our mental eyes; then, discussing in ourselves the very nature of the soul, what should be the one that can animate the flesh, but cannot maintain itself in good thoughts, as it would like, we find a certain rational spirit, living by the power of the Creator, enlivening the body supported by it, but subject to oblivion, changeable, which fear often strikes, and joy enthuses. So the very mind of the soul is its voice, because it sounds like what it is; and this voice is still confirmed. 15. But exceeding the soul, we desire a voice from the firmament when we find what that countless multitude of holy Angels should be like, which stands before the face of Almighty God; what endless triumph there should be in them from the vision of the Lord; what complete joy, what heat of love, not painful, but sweet; what desire there should be in them to see God with satisfaction, and what satisfaction with desire. In this matter, neither desire is painful, nor does satisfaction produce disgust. How they, united with bliss, should be blessed, how they should be eternal from the constant contemplation of eternity, how they should become light, united with the true light, how they should change changeability to immutability, always looking at immutability. But when we think about the Angels, then this is still a voice from the firmament, and not above the firmament. 16. So let the spirit take another step upward, and rise above all created things. Let him, in the single light of his Creator, direct the eyes of faith to the fact that the one God gives life to everything created by Him; that He is everywhere, and whole everywhere; that He can be felt indescribable and incomprehensible, and cannot be seen; that He is everywhere, and yet far from the thoughts of the wicked; that He is also where He is far away, because where He is not with favor, He is present with vengeance; that He touches everything, but He does not touch everything evenly. For He touches some things so that they have existence, but not so that they live and feel, which, for example, are all insensible things. It concerns some creatures so that they have existence, live and feel, but do not think, such as, for example, dumb animals. It concerns some beings so that they have existence, live, feel and reason, such as, for example, the human and angelic natures. And although He is never unequal to Himself, He nevertheless deals unequally with those who are not equal. That He is present everywhere and can hardly be found; that we follow the one who stands and cannot seize Him. So let us imagine to the eye of the mind what that nature should be like, which contains everything, fills everything, embraces everything, rises above everything, supports everything. It is not in part that the other supports, but rises above the other; and it is not in part that it fills something else, but that it embraces something else: but by the volume it fills, by the filling it embraces, by the support it exalts, by the exaltation it supports. When the spirit, lightly touched by the power of this nature, deepens into it through meditation; then there is a voice above the firmament, because it communicates the concept of the One Who, in its incomprehensibility, exceeds even the angelic understanding. 17. So, when there is a voice above the firmament, then the animals stand and lower their wings; because when the minds of saints with intense attention contemplating the power of their Creator, then to their spirit those virtues that they have seem insignificant, and they become all the more humble before themselves, the higher what sounds above the Angels. For perhaps there are teachers, but when they begin to silently ponder what must be the ineffable wisdom of God, which silently teaches the minds of men; and how this same wisdom makes the labor of those who preach in vain, if it does not itself dispose the minds of those who listen: then their teaching immediately seems insignificant to them; because he neither planteth nor watereth, but God giveth the increase (1 Cor. 3:7). Perhaps there are Prophets, but when they reason in silence that with the eye of their prophecy they cannot simultaneously penetrate into all the mysteries of the Divinity, because, as the Apostle says: we know in part and we prophesy in part (1 Cor. 13:9), then in this immeasurable mysteries they see that everything that they see is small, and from the most immeasurable height of light they conclude that it is insignificant that they with an intense eye, as if through wells, we saw. So they lower their wings when we hear a voice above the firmament, i.e. they humble themselves in what they understand, seeing what is above, which they cannot understand. 18. Often, too, in the thoughts of saints, the very virtues that they have deceive, so that their souls rise in a certain arrogance: but they immediately resort to the hidden destinies of God, just as some, through pride, fall from virtues into the abyss, and others, through humility, having corrected themselves from vices, rise to heaven. Therefore, the Prophet, calling us to humility, frightens and exhorts, saying: come and see the works of God, since he is more terrible in counsel than the sons of men (Ps. 65:5). For who can properly discuss what kind of fear of God’s destinies should be over us, when one of the virtues finally rushes towards vices, and another of the vices ends with virtues? Because, according to the word of Solomon: there is righteousness and wisdom, and their doings are in the hand of God, but man knows neither love nor hatred: all is vanity before them (Eccl. 9:1) 27, and: there is a way, which man thinks is right to be, but the last of it comes to the bottom of hell (Prov. 14:12). So, to reflect on this depth of the innermost judgment, what else does it mean if you do not lower the wings, i.e. no longer hope for any virtue, but tremble with great fear? For, whether they begin to reason about the nature of Almighty God, or discuss His fate, everyone trembles and is horrified. So for them it means, as it were, to lower their wings, to humble the virtues that they have. 19. So Abraham lowered his wings when, in a conversation with God, he began to call himself earth and ashes, saying: now I have begun to speak to my Lord, but I am earth and ashes (Gen. 18:27). So Moses lowered his wings, who, having been taught all the Egyptian wisdom (Acts 7:22), after hearing the words of the Lord, immediately reproaches himself that he has no words, saying: I pray to you, Lord: I was not good at speaking before yesterday and the third day; ). He clearly said something like this: after I hear the words of life from You, I admit that I am confused by the previous words. So Isaiah, whose life was pleasing to the Lord for preaching, when, contemplating the same Lord, touching the coal from the altar with his lips, he said: O accursed me, for I am touched, as a man, and having unclean lips, among men, having unclean lips, I live (Is. 6:5). Now the one who is exalted to the things above does not like himself because of the impurity of his lips. For if he had not seen the high purity of heaven, he would not have found anything to condemn himself for. So Jeremiah, at the speaking of the Lord, cries out: O this Sovereign Lord, behold, I do not know how to speak, for I am a child (Jer. 1:6). For after the words that he heard, he confesses that he has no words. So Daniel, after a vision of heaven, fell ill and became sick (Dan. VIII, 27); because those who are strong in exploits, when they see what is greater than God, become weak and powerless according to their own assessment of themselves. So blessed Job, about whom the Lord said to his friends: “You have spoken nothing truly before Me, even My servant Job” (Job.42:7), when he listened to the words of God who spoke with him, then he answered, saying: “Whoever tells me what I have not known, great and wondrous things I have not known” (Job.42:3); and a little after: I also reproached myself, and I am exhausted: and I think of earth and ashes for myself (Job.42:6). For the one who spoke so wisely to people, listening to God speaking to him, reproaches himself for the fact that he spoke foolishly, because in the contemplation of true wisdom his wisdom turned out to be insignificant for him. So, before the voice descending from above, the animals lower their wings; because, whether we discuss the power of God in its nature, or decide to look for it in hidden destinies, our good deeds, if we think of having any of them in ourselves, seem insignificant compared to what is a grief incomprehensible to us. And we, who thought to ascend, by any kind of knowledge, reasoning about the invisible nature above us, and about its incomprehensible destinies, humbly become silent, lowering our wings. It follows: And above the firmament, even above their head, was like the appearance of a sapphire stone, the likeness of a throne on it, and on the likeness of a throne the likeness of a man above (Ezek. 1:26). 20. What is signified by the throne, if not those angelic powers which, in the dignity of the highest place, exceed even the angels themselves? Since Angels are called messengers, and Angels are often sent to announce something to people, thrones are never sent to serve as a messenger, because the Creator of all things rests on them in the highest heights. Therefore, the Apostle Paul, describing the ranks of the heavenly armies, which he saw during the rapture to the third heaven, says: if there are thrones, if there are dominions, if there are principalities, if there are powers: all things were created by Him and in Him (Col. 1:16). So he spoke about the thrones before those ranks of angels, over which he saw them exalted. But the throne is well compared to a sapphire stone, because the sapphire stone has an airy color. So the heavenly powers are symbolized by the sapphire stone; because these spirits, upon whom the almighty God rests supreme, have the dignity of the highest place in heaven. But above the throne is the likeness of a man; because the glory of our Redeemer stands above even those powers that surpass even the Angels themselves. So you need to notice what order is being followed. For above the animals is the firmament, above the firmament is the throne, on the throne is described a man; because above even the holy people who still live in this damaged body, they are Angels, and above the Angels, those who are supreme to God are the Angelic authorities closest to God, but above even the authorities closest to God, exalted is the Intercessor of God and men, the man Christ Jesus. 21. But if, as we said before, by the name of the firmament one should understand the Intercessor of God and men according to the humanity He accepted, because according to the spirit of prophecy, many things are usually meant by the meaning of one name: then through the firmament there was a voice that sounded from heaven over the baptized Lord, saying: You are my beloved Son, in You I am well pleased (Luke 3:22). Or, as another Evangelist says: This is my beloved Son, in whom I am well pleased (Matthew 3:17). So let's look for how animals hear this voice and lower their wings. The prophet Habakkuk, having foreseen it, says: Lord, I heard Your hearing and was afraid; Lord, I understood Your works and was horrified (Hab. 3:1-2). What do the words of the Father mean about the Son: in Him He was well pleased? For anyone who, repenting, corrects what he has done, by the very fact that he repents, shows that he did not like himself, because he corrects what he has done. And since the almighty Father, for possible understanding for people, said humanly about sinners: I repent that I created man on the earth (Gen. 6:6) 28: then He seemed to dislike Himself in the sinners He created. But on the One Only Begotten, our Lord Jesus Christ, He showed all His favor; because he did not repent of the fact that among men he made Him a man, in whom he found absolutely no sin, as it is said about Him through the Psalmist: The Lord swears and will not repent: You are a Hierophant forever, according to the order of Milchizedek (Ps. 109:4). Consequently, in our Redeemer alone the Father propitiated Himself; because in Him alone I did not find guilt for which I could reproach myself, as if through repentance. 22. So the holy animals must listen to the voice above the firmament and be in awe; because if He alone is without sin, then in His innocence they see how much they themselves sin every day, which, of necessity, must be continually mourned. They should also reflect on the fact that even the Creator of life did not leave this life without the disease of suffering. Consequently, there was a voice about this over the firmament, because the determination of the almighty Father about the death and resurrection of the Only Begotten was expressed. But when there is a voice above the firmament, then the animals stand and lower their wings; because all the saints, looking at the Only Begotten, martyred in this world, lower themselves down if they think anything about their merits. For if He who came here without sin did not come out from here without suffering; then what kind of suffering will those who came here with sin not deserve? So the very firmament, which is above the heads of the animals, i.e. that which exceeds the minds of the saints has a voice over them; because our Redeemer in the flesh fulfilled the decree that according to the Divinity he spoke together with the Father; Hearing this definition, the righteous are afraid and abandon all conceit about their strength. For, no matter what virtues the life of sinners may be distinguished by, what is it worthy of, if His life, which was not subject to any sin, had already undergone suffering for us? 23. But then an important question for us arises when it is said that above the firmament, even above their head, is like a vision of sapphire stone, like a throne. For if the Lord is represented by the firmament, and these angelic powers are depicted with a sapphire stone and the likeness of a throne: then how should they be placed over the firmament, i.e. above the Lord, when it is immediately added: and in the likeness of a throne, the likeness of a man on top? For if, as has been said, the Lord is meant by the firmament, and again the Lord is signified by man, then how can He be both above the throne and below the throne? But the tangled knots of this question are unraveled by the One we are talking about, Who, with the breath of the Holy Spirit, opens what is closed. For the incarnate Only Begotten (Son) of the Father, through the very fact that he became a man, was lower than the Angels, as it is written about Him: You made Him a little lower than the Angels (Ps. 8:6). But after the resurrection and ascension into heaven, He was placed above all the powers of the Angels, as it is written about Him again: You subdued all things under His nose (v. 7). And as He Himself says: all authority has been given to Me in heaven and on earth (Matthew 28:18). So the firmament is under the throne, and man is on the throne; because He, born by taking on human nature, is lower than the Angels, and by being exalted above the Angels. Although He was higher in Divinity than the Angels even before He was glorified through the resurrection; however, as it is said, because of his humanity he was made lower than the Angels, and because of him he suffered death. But after he trampled upon death by resurrection, he placed His very humanity above the authorities of the Archangels. So first a throne appears above the firmament, and then a man is seen on the throne; because the Redeemer of the human race, condescending, accepted humanity below the Angels, and exalting it above the Angels. But we say that He became lower than the Angels, because we heard from the Apostolic preaching that He was even under the law (Gal. 4:4). Therefore, we accept the humanity He accepted below the Angels for the humiliation in which He deigned to appear. 24. For as soon as the Word became flesh, immediately the God-Man was superior in power to the Angels. Because before His suffering it was written about Him: behold, angels came and served Him (Matthew 4:11). But in order to show the weakness of His humanity, it is again written about Him: an angel appeared to Him from heaven, strengthening Him (Luke 22:43). So, as proof of this and that nature, the Angels serve Him, and the Angel strengthens Him. Since He is one in two natures; because He who was God before the ages became man at the end of the ages. However, before His suffering, the Angels serve Him, and the Angel strengthens Him. But after His suffering and resurrection, the Angels can serve Him, but they can no longer strengthen Him; because, as it was said before, although first the firmament appeared above the throne, yet man is above the throne. To show that the Prophet saw in His face a combination of both natures, he immediately added: and I saw like a vision of an electr (Ezek. 1:27). 25. What does it mean that the appearance of a man on the throne seems like the appearance of ilectra (amber), if not that in ilectra, as we said far above (Conversations II, part 14), gold is mixed with silver so that one thing consists of two metals? - In it, the brilliance of gold is tempered by silver, and the brilliance of gold makes the appearance of silver more brilliant. But in our Redeemer there is both nature, i.e. The Divine and the human are unfused and inseparably united with one another and combined in such a way that the glory of His Divinity is tempered for our eyes by humanity and the human nature in Him becomes more glorious from the Divinity, and upon exaltation has more glory than that with which it was created. But the Prophet, describing also the appearance of a man above the throne, and the appearance of the electr as he appeared to him, adds: like a vision of fire inside him around him from the vision of the loins and above, and from the vision of the loins even down to the bottom I saw a vision of fire and light around him (Ibid., v. 27). 26. What does it mean that the Mediator of God and men, the man Christ Jesus, is described as having from the loins and above a vision of fire in and around, and from the loins even down to the bottom the appearance of fire shining all around? For it is necessary to find out why it is said that He has fire within from the loins and above, but not a brilliant fire; and from the loins even down to the bottom it has the appearance of fire, however, it is not mentioned that he had it inside, because, according to the description, He has it both shining and around? For what is expressed by the name of the loins, if not the kind of generation of mortality? That is why it is said about Levi that he was still in his father’s loins when Melchizedek met Abraham (Heb. 7:10). But from the loins of Abraham came the Virgin Mary, in whose womb the Only Begotten (Son) of the Father was pleased to be incarnate through the Holy Spirit. From this incarnation God became known to the whole world, as the Psalmist says: gird your sword on your thigh, O Mighty One (Ps. 44:4). For the Mighty One girded the sword on his thigh because the word of His preaching became stronger from the incarnation. What does that fire mean if not the heat of the Holy Spirit, which ignites hearts filled with Him? The Truth itself speaks about this: fire came to burst upon the earth (Luke 12:49). So, what does it mean that in this vision of the man who appeared to the Prophet, from the loins and above there is a fire burning inside in a circular manner, but from the loins even to the depths the fire is shining, not inside, but around, if not that before the incarnation of our Only Begotten Redeemer, only Judaea had within herself the heat of love for Him; and after His incarnation the fire shone all around, because it spilled the light of the Holy Spirit onto all peoples in the whole universe? So before there was an internal fire, but there was no radiance; because the Holy Spirit, although it was poured out on Judea through many fathers, did not yet shine its light to enlighten the pagans. But from His loins, even down to the ground, fire shines all around; because after He took flesh from the Virgin, He spread the gifts of the Holy Spirit far and wide throughout the human race. And it should be noted that that fire from the loins and above is described as circular, not external, but internal; because the flame of love, as it is said, filled Judea everywhere throughout its borders through chosen and spiritual men. But it did not go out, because it did not spread to the multitude of pagans. This flame of heat was then visibly shining all around, because the love of Almighty God began to spread throughout all climates of the world, among all nations. 27. So before there was fire within, when Jacob said: I will wait for Your salvation, O Lord (Gen. 49:18) 29. Because what in Latin... * up; because there the heavenly spirits see Him in His Divinity, and are inflamed with the fire of His love. But we, who love Him in accepted humanity, while still in this damaged life, have from outside the brilliance of His fire. So there is one above the throne, He who from the loins and above has fire within - in the Angels, and under the loins has fire around - in people; because in everything that the Angels love, through everything that people desire, there is one One who burns in the hearts of those who love. That is why the high Angelic authorities are called Seraphim, i.e. fiery flame. Therefore, it is written about the Creator of all things: Our God is a consuming fire (Heb. 12:29). God is called fire because with the flame of His love he ignites the souls that he fills. And the Seraphim are called a flame of fire because the authorities closest to Him in heaven are ignited with the indescribable fire of love for Him. The inflamed hearts of the righteous burn on earth with the same fire. Warmed by the same fire, the hearts of sinners turn to repentance, who, having become very hot, turn fear into love. For those who began to smolder from fear, then burn with the fire of love. And since His members are the chosen Angels in heaven, and His members are converted people on earth: then one is the man who burns inward from the loins and above, and under the loins even down to the valley spreads the brilliance of his fire all around; because He kept the Angels in love for Him with the Divinity, and He called people to the desire of His holy fervor with humanity. It follows: like the vision of an arc that is always on the clouds on the day of rain (v. 28). 29. Almighty God laid the arc as a sign between Him and people that He would no longer destroy the world with a flood, saying: I set my arc in the cloud, and it will be a sign of the Covenant (everlasting) between Me and the earth. And when I bring clouds over the earth, My bow will appear in the cloud: and I will remember My covenant which is between Me and you (Gen. 9:13–15). That is why color in the same arc is shown by both the color of water and the color of fire; because it is partly azure and partly red, in order to be a witness to both judgments, i.e. one, destined to be, and the other, already accomplished, since the world, although it will be burned by the fire of judgment, will no longer be destroyed by the waters of the flood (2 Pet. 3:7). But what does it mean, according to the vision of the Prophet, a brilliant fire from the loins of a man sitting on a throne, like a vision of an arc in the clouds on a day of rain? since through fire, as it is said, the heat of the Holy Spirit is signified; then what is the similarity between the arc and the Spirit, so that it can be said that the fire that appeared appeared as a type of arc? – But if we, as we said before, pay attention to the vision of the arc, we will see how the arc signifies the Spirit. Because in the arc, as I said, there are water and fire. And after the coming of the Intercessor, the power of the Holy Spirit manifested itself in the human race in that it washed the elect of God with the water of Baptism and ignited them with the fire of Divine love. For for the propitiatory sacrifice, it is as if a certain arc in a cloud is supplied from a mixture of water and fire, when the Truth says: unless one is born of water and the Spirit, he cannot enter into the kingdom of God (John 3:5). He (the Spirit) is the arc in the cloud on the day of rain; because he appears in the incarnation of the Lord, and in the outpouring of preaching, so that the hearts of believers turn to repentance at the time of God’s mercy. For it is not without reason that we take for a cloud the flesh of the Redeemer, about which it is said through the Psalmist: count the clouds for your ascension (Ps. 103:3). For He placed a cloud upon His ascension, when, being omnipresent in Divinity, He ascended into heaven in the flesh. But according to the description of the entire mysterious vision, the Prophet adds: it was a vision of light around, and this vision of the likeness of the glory of the Lord (Ezek. 1:28, 2:1) 30. 30. For foreseeing what the grace of the Holy Spirit was about to accomplish throughout the whole world, he says: it was a vision of light all around. But wanting to see the inner glory of the same Spirit, but not having the opportunity to do so, he adds: and this is a vision of the likeness of the glory of the Lord. For he does not say: “vision of glory,” but, the likeness of glory, in order to show that whatever the tension of the human mind, even if he curbed in meditation all the fantastic images of the body, even if he removed from the eyes of the heart all the already described spirits: but still, being in a mortal body, he cannot see the glory of God as it is. But what appears about it in the mind is a likeness, and not itself. That is why that Preacher, who was caught up to the third heaven, said: now we see through a dark glass (1 Cor. 13:12). 31. In this reasoning, a question that is not unimportant for us arises: how does the Evangelist John, describing in prophetic words the unbelief of the Jews in the miracles of our Redeemer, adds, saying: this speech of Isaiah, when he saw His glory, and the verb about Him (John 12:41)? And if Ezekiel saw not glory, but the likeness of glory, then what does it mean that one (Prophet) is described as having seen the likeness of glory, and another - His glory? But since the Evangelist John first set out the story of the miracles of our Redeemer, and then added about the unbelief of the Jews, it shows that Isaiah saw the glory of our Redeemer, which is manifested in this world. For everything that is divinely wondrous is accomplished on earth is the glory of Almighty God, and His glory is visible in all deeds. Therefore Isaiah saw the glory on earth, but Ezekiel could not see His glory in heaven for what it was; because His glory is different in created things, and different in itself. Therefore, this glory, which is in works, can be visible, but that which is in Himself cannot in any way be visible, except through likeness. But the Prophet, even in an enthusiastic state, could not bear this very semblance of glory. Then follows: I saw and fell on my face (Ezek. 2:1). 32. So, what would have happened to this man if he had seen His glory as it is, when, seeing the likeness of His glory, he, not having the strength to bear it, fell? Therefore, with great sorrow we must think and reflect with tears into what misfortune and what weakness we have fallen, when we cannot even bear the very good for which we were created. However, there is something else that we, based on the event with the Prophet, must think about in ourselves. For the Prophet immediately, as soon as he saw the likeness of the glory of the Lord, fell on his face. since we, by the spirit of prophecy, cannot see the likeness of this glory; then we must constantly cognize it and carefully contemplate it in the Holy Scriptures, in heavenly admonitions, in spiritual commandments. When we somehow look at God, then we fall on our faces; because we are ashamed of the iniquities that, according to our memories, we have committed. For a man falls where he is embarrassed. That is why Paul also said to some, as if they were falling on their faces, “For what fruit did you have then, of which you are now ashamed (Rom. 6:21)? 33. So, by the gift of heavenly grace, we revealed the beginning of the book of the Prophet Ezekiel, covered with mysteries, and morally discussing the mysterious sayings, we brought the high theory of prophecy to earth, so that what previously flew over the minds of children and people like me, but did not elevate them, was now readable by them, and cognizable, and flew, and exalted. Let us therefore give thanks to our Redeemer, who always renews us with spiritual food, who is the bread of God, which comes down from heaven, and gives life to the world (John 6:33). He lives and reigns with the Father in the unity of the Holy Spirit, God forever and ever. Amen. Conversation nine. The second chapter of Ezekiel is explained. In this explanation, not only much is stated in a moral sense, but also quite a few treatises are discussed in a learned manner: on the necessity of prior grace, on the consent and assistance of free will to it, on the darkness of Holy Scripture, and its interpretation. 1. By the mercy of our Lord Jesus Christ, in eight conversations we explained the beginning of the book of the Prophet Ezekiel, which contains many dark passages and some mysteries. Now there are places that are clearer and less dark. So, with thanksgiving to the same almighty God, we say to your love that after so much forested darkness we have joyfully come out into the valleys along which we can boldly walk with our interview. For behold, after the Prophet, having seen the likeness of the glory of the Lord, fell on his face, he adds: and I heard the voice of him who spoke; and he said to me: Son of man, stand on your feet, and I will speak to you (Ezek. 2:1). Then it is added: and the spirit came upon me, and took me, and lifted me up, and set me on my feet (v. 2). 2. Here the Divine voice commands the lying Prophet to stand up. But he absolutely could not have stood up if the spirit of Almighty God had not entered into him; because, although we can, by the grace of God, make an effort towards good deeds, we cannot do them if the One who commands them does not help us. So Paul, when he exhorted the disciples, saying: work out your salvation with fear and trembling (Phil. 2:12), he also added about the One who performs these very virtues in them, saying: God is the one who works in you, even to do what you will, and to do good will (v. 13). That is why the Truth Itself says to the disciples: without Me you can do nothing (John 15:5). But in this matter it is necessary to discuss that if our good works are gifts of Almighty God, so that there is something in them that is not ours; then why do we desire eternal reward, as if for merit? And if they are so ours that they are no longer gifts of Almighty God; then why do we thank almighty God for them? But you need to know that evil deeds are only ours; and the good ones are both ours and Almighty God’s; - ours because He precedes us with inspiration so that we desire, with His help He pursues us so that we do not desire in vain, but are able to fulfill what we desire. Therefore, by prevenient grace and obedient good will, what is a gift from Almighty God is made our merit. Paul explains this well and briefly, saying: I have labored more than all of them (1 Cor. 15:10). But so that it would not seem as if he was attributing to his strength what he had accomplished, he added: not I, but the grace of God, which is with me (ibid.). since he was preceded by a heavenly gift, he recognized himself as if alien to his good deed, saying: not az. since the prevenient grace produced in him a free disposition towards good, and with this free disposition he actually followed the same grace, he added: but the grace of God is with me. He says something like this: it was not I who worked in a good deed, but I too. For it was not I who preceded the gift of the Lord in him; but I voluntarily obeyed the gift. So, having briefly argued this against Pelagius and Celestinus, we will return to the order of explanation. Son of man, stand on your feet, and I will speak to you (Ezek. 2:1). 3. The order of words and deeds is remarkable for us; because the glory of the Lord appears first to make it fall to the earth; then a voice for (the Prophet) to stand up; then the spirit of abundant grace is sent, and restores and stands on your feet. For if we had not seen anything from eternity, we would never have fallen on our faces during repentance. But while we are already lying down, we hear the comforting voice of the Lord asking us to get up to do something, which, however, we cannot do in our own strength. Consequently, His spirit fills us, restores us and puts us on our feet, so that we, who, in the consciousness of our guilt, were thrown into the dust during repentance, would later stand upright in good deeds. But what the Prophet heard while standing, he added, saying: and I heard him speaking to me, and the Lord said to me: Son of man, I will send you to the house of Israel, those who grieve Me, who have grieved Me (Ezek. 2:2-3). 4. This is how the Prophet describes his to designate ours. For what does it mean that he, lying down, is told: stand on your feet, and I will say to you? Why does He who spoke to the one lying down promise to speak only to the one standing? But you need to know that we should listen to some things while lying down, and others while standing. For the one lying down is told to get up, and the one standing is commanded to go to preach. One who lies in the consciousness of his weakness cannot yet be prescribed the importance of preaching. But when we rise up to do good, when we begin to stand upright, then we become worthy of being sent to preach to convert others. So the Prophet, standing, saw a vision, and fell; but having fallen, he heard a word of exhortation - to get up; and getting up, he listened to the command to go to the sermon. For we, who still stand at the pinnacle of pride, are worth being thrown into the dust during repentance, when we already begin to feel something about the fear of eternity. And when we, truly recognizing our weakness, humbly lie on the ground, then we receive a command through the comforting Word of God to rise up to accomplish deeds that require heroism. And when we are already firmly established in good works; then it is necessary for us to help others by preaching about what we ourselves have corrected from. So, the commandment is not given to the one lying down that he should go to preach, so that every weak person does not upset with deeds what he can arrange with words. That is why it is rightly said through the Psalmist: lift me up from the pit of passions, and from the clay of the mire, and set my feet on stones, and straighten my steps: and put in my mouth a new song, praise to our God (Ps. 39:3-4). For first he is brought out from the mire of wickedness, so that through faith his feet may be established on the rock. But since right faith must be accompanied by right activity, then his steps are right so that after the direction of the procession, i.e. after improvement in good activities, receive a new sermon song into his mouth. So Saul, when he proudly walked to Damascus (Acts 9:6), struck by the voice of the Redeemer, lay prostrate on the ground. And the one who was the future Preacher did not immediately hear that he was going to preach about what he had seen, but to him, while still lying, it was said: Arise and go into the city, and it was said to you what you should do (ibid.). So, lying down, he could only hear what he heard, so that when he got up, he learned what he heard; and when he got up, he learned to preach what he had learned. 5. But we need to ask: why do Ezekiel and Paul fall on their faces, but about the horseman, i.e. about the one who is exalted by the glory of this world, it is said: and the horseman will fall back (Gen. 49:18)? And again about the pursuers of the Lord it is written: they went back and fell on the earth (John 18:6). What does it mean that the elect fall on their faces, and the wicked fall backwards, if not that everyone who falls backwards undoubtedly falls where he cannot see; and whoever fell on his face fell where he saw? Therefore, since the wicked fall in the invisible, they are called falling backward; because they fall where they cannot see anything that will follow them. But the righteous, since they voluntarily throw themselves down before what they see in order to be upright in what is invisible, they fall as if on their faces; because, struck by fear, they humble themselves when they see it. 6. But the remarkable thing is that it is said: I will send you to the house of Israel, those who grieve Me, those who grieve Me 31. Just as there are two ways to apostate from God, so in two ways people become apostates from God. For everyone departs from his Creator, either by faith or activity. Consequently, just as he who apostates from the faith is an apostate, so without any doubt he is considered an apostate from Almighty God and he who returns to the depraved life which he left, even though he seemed to have faith. For one without the other is absolutely useless; because neither faith without works, nor works without faith help, if these are not begun before faith; since Cornelius, before he became a believer, deserved to be heard by good works (Acts 10:4). From this it follows that he did good deeds before accepting faith. For to whom is it announced from the Angel: your prayers and your alms have risen up as a memorial before God, and immediately after this ascent the command is given to send to Simon, who, having come to him, must preach; he undoubtedly prayed for what he deserved to be heard. It follows: their fathers rejected Me until this day. And sons of cruelty and hardness of heart: I will send you to them (Ezek. 2:3-4). 7. Here is one fault of pride, which was rejected. Here’s another one – perseverance, because until today. Here in the wickedness of the sons there is an important fault of shamelessness, because they are cruel, since they no longer blush at the evil they do, and never return to repentance after a crime, since they are hard-hearted. If those to whom the Prophet is sent are so wicked and so stubborn, then who does not see that the person of the Prophet can be despised by such corrupt people? But here the authority of the individual is communicated when it is added: and you say to them: Thus says the Lord Adonai (v. 4). It was clearly said this way: since you will personally be subject to contempt, you need to speak with My voice. In order not to be subjected to the contempt sent to you, show who sent you by speaking My words. Then it follows: if they (perhaps either) hear or are afraid: there is a grieving house (v. 5). 8. Since it is known that Almighty God knows everything, it is very surprising why it is said: if they hear or fear. Therefore, you need to know that doubt in the expression of God does not come from ignorance, but from another reason. For who does not know that he who created and sees everything knows everything? And personally, the Truth itself says about the preachers of the Antichrist in the Gospel: they will give great signs and wonders, as if it were possible to deceive, even the elect (Matthew 24:24). Why is this said in doubt, when the Lord knows in advance what will happen? But one of two things is that if they are the chosen ones, then this cannot be; and if it can be, then they are not the chosen ones. And yet it is said: as if it were possible to deceive even the elect. So this doubt in the speech of the Lord was the meaning of temptation for the hearts of the elect; because those who are chosen to stand firm will be tempted to fall by the signs of the preachers of the Antichrist. Therefore, by what is said: if it is possible, it is only expressed that the elect will be tempted in the heart. For they waver, but do not fall. So it is said: if possible, because they will be in fear; and yet they are called chosen because they will not fall. Therefore, doubt in the Lord’s speech about the elect expresses the trembling of their souls. He calls them chosen because he foresees their steadfastness in faith and virtue. That is why it is said here: if they hear or fear. For with the words: if it is shown that out of the great multitude, not many will listen. So, through doubt in the speeches of God, what else is signified if not the small number of listeners? 9 . But it is remarkable that after speaking about the evil of the dead fathers, He who sends the Prophet to his sons says: if they hear or fear. What does it mean to say: if not that their fathers, who died guilty, did not want to listen? I ask you to discuss what strength should be in this weakness of the Lord’s speech: if they hear. This is said to us, specifically to us, who, under oppression, siege, and being locked up, lost all the blessings that we had in this world. We see cities destroyed, fortifications destroyed, fields devastated, churches undermined; and despite this, we still follow the wickedness of our fathers, we do not change their greatness that we saw. But they sinned, at least in the midst of joy; but we, who are more grievous, sin under the rods. But Almighty God, who condemns lawlessness, has already destroyed our ancestors, has already called them to judgment. And he still awaits us to repent, he still supports us for conversion. And the One who has already executed judgment on them offers us the greatness of His Longsuffering, so as not to destroy us along with our ancestors, saying: if they hear or fear: there is no house of sorrow. 10. And every soul, after accepting faith, either remaining in its corruption or returning to it, is called a house of grief; because by wicked morals she removes from herself the dweller of God, whom she accepted by faith. For the house is occupied by the master (his). So, if she's a home, then why the grieving one? And if it’s upsetting, then why a house that seems to be already uninhabited? But it is a home, because God began to dwell in it through faith; however, it is a grieving house, because He came out of her, having been rejected by her wicked morals, so that she, which had previously been filled by the heavenly Dweller, would remain desolate. And then, as we know from the words of the Truth, the unclean spirit, returning with seven others, finds this house swept away (Matthew 12:45), because it fills a soul alien to virtues. – Then it follows: and they will know that you are a Prophet in their midst (Ezek. 2:5). The evil usually know the good, either through assistance in the success of salvation, or through evidence of condemnation. So let them know that there will be a Prophet among them, so that from listening to the sermon, they will either receive help for the uprising, or such condemnation that they will not have an excuse. Then it follows: and you, son of man, do not be afraid of them, nor be dismayed at their presence: for they will become enraged, and they will circle around you, for you live in the midst of the scorpions: do not be afraid of their words, and do not be dismayed at their presence, for there is a house that grieves (Eze. 2:6). It is obvious to what kind of libertines the one who is exhorted not to be afraid is sent to preach. And since all the wicked and troubles do good to those who speak for them, and threaten others, then against those who do it it is said: do not fear them; and against threats it is added: do not be afraid of their words. Or rather: since the wicked act evilly against the good, and always lower the value of their good deeds, the sent Prophet is given instructions so that he is not afraid of their cruelty, nor is he afraid of their words. So, with the expression - do not fear - the Prophet is given the authority of preaching. And since all of us who live in God are organs of truth, so that it is often communicated to me through another, and often through me to others, then we must have authority for a good word, so that the one who is in charge freely speaks the truth, and the one who is under the authority does not refuse to humbly express the same truth. For the good offered from the lower to the higher becomes true good when it is expressed humbly. But if the rightness of feeling loses humility in speech, then the root of feeling will be discredited in the branch of language. This particular vice no longer comes from a branch, but from a root; because if the heart were not arrogant, then the tongue would not express pride. So in the first there must be the authority of humility in order to speak, and in the second there must be free humility. But people often get upset about the very order of the interview, as we said above. For sometimes someone speaks through the pout of pride, and thinks that he speaks with the authority of freedom; and the other is sometimes silent out of stupid fear, and thinks that he is silent out of humility. He, occupying the place of his command, does not moderate his feelings of inflatedness; he, discussing the place of his subordination, is afraid to talk about the good that he feels, and does not notice how guilty he becomes before love by silence. 13. But pride in authority and human fear are covered up with humility in such a way that often neither one can discuss what he owes to God, nor this one what he owes to his neighbor. For he, looking at those subordinate to himself, and not paying attention to Him to whom all are subordinate, indulges in pride, and with his pride he is glorified as if by authority. And this one sometimes, fearing to lose favor from the highest, and thereby suffer some temporary harm, hides the truth that he knows, and silently to himself calls the very fear that he is embarrassed by humility. But silently in thought he condemns the one to whom he does not want to say anything; and therefore he is terribly proud precisely because he considers himself humble. Therefore, it is always necessary to distinguish between freedom from pride and humility from fear, so that neither fear is covered by humility, nor pride by freedom. So, since Ezekiel is sent to preach not only to the people, but also to their elders, so that he does not consider inappropriate fear for humility, he is given instructions not to be afraid when it is said: “Thou shalt not be afraid.” And so that he does not fear the words of their reproach, he adds: do not be afraid of their words. 14. But why he should not be afraid of the words of slanderers, a reason is also added when it is said there: they will become angry and circle you around, for you live in the midst of scorpions. For those to whom we were sending the Prophet would not have been afraid if they had pleased Almighty God by faith and deeds. But since they are unbelievers and debauchees, slanderers in their words, there is nothing to fear from them, because it is very stupid if we want to please those whom we know are disgusting to God. But the judgments of the righteous must be accepted with fear and reverence; because they are members of almighty God, and they reproach on earth what God reproaches from heaven. For the reproach of the wicked is the approval of our life; because it is already revealed that we have little righteousness if we begin to displease those who do not like God. For no one in the same matter can please both Almighty God and His enemies. Since he who pleases His enemy refuses to be a friend of God. And he will be disgusted by the enemies of the truth who will heartily submit to the same truth. Therefore, holy men, inflamed by the reproof of free speech, are not afraid to arouse hatred towards themselves from those whom they know do not love God. Fieryly expressing this, the Prophet considered it as a duty to the Creator of all things, saying: Have I not hated those who hate Thee? and about all your stories? (Ps. 139:21). I hated them with complete hatred: they were my enemies (v. 22). He clearly says something like this: Judge (Lord) how much I love You, who am not afraid to arouse the enmity of Your enemies against me. That is why he also says: I repay evil with a good cart, but drive away goodness (Ps. 37:21). A righteous person does a very good deed when he freely contradicts the unrighteous. But unrighteous people repay good with evil when they dishonor the righteous because they defend themselves against them with righteousness. For the righteous do not look at human judgments, but look at the judgment of the eternal Judge, and therefore they despise the words of those who dishonor. For this is why Paul says to the dishonoring Corinthians: it means very little to me how you or other people judge me (1 Cor. 4:3). He, not finding anything even in his conscience for which he could reproach himself, adds: I myself do not judge myself. But seeing that his own judgment was not enough for him to be perfect in holiness, he added: the Lord is my judge (Ibid., v. 4). He clearly says something like this: I think that even my own judgment about me should not be believed; because I am being judged by One whose judgment I do not comprehend. Therefore, blessed Job, when in the midst of his illnesses from his wounds he still suffered wounds from the words uttered by the tongues of his friends who humiliated him, immediately mentally turned to his conscience, and in order to have somewhere to have support for his soul, he looked up to heaven, saying: and now behold, my hearer (witness) is in heaven, and I am a witness in the highest (Job 16:19). He also added: let my prayer come to the Lord, let my eye drip before Him (v. 20). 15. For in everything that is said about us, we must always silently turn to the soul, resort to the inner witness and judge. For what good is it if everyone praises, but your conscience accuses? Or what harm can come from the fact that everyone reviles us, and only our conscience protects us? That is why blessed Job, remaining unshakable in his soul amid the speeches of the accusers, because he saw that he was arguing on earth with false thoughts, looked for a witness in heaven. That is why Isaiah says: my people, your blessed ones flatter you, and trouble the paths of your feet (Is. 3:12). So that these particular people do not pay attention to the words of praise for themselves, and do not perish in sins, it is immediately said that they should look to the One whose judgment should be feared when it is added: but now the Lord will arrange for judgment, and will put His people on judgment (V. 13). Clearly he said something like this: why do you follow the opinions of men, who know that a heavenly Judge stands over you? 16. That is why the Truth asserts that John the Baptist was not like a reed shaken by the wind, saying: why did you come out into the desert to see; Is the cane shaken by the wind? (Matthew 11:7). That He said this negatively and not affirmatively is evidenced by the words that follow. For he says: but why have you seen it? Is a person clothed in soft garments? Behold, those who wear soft clothes are in the king's houses (Ibid., v. 8). The cane, swayed by the wind, then rises upward from the blow, then bends down from the same. But every weak soul, which either becomes despondent from reproach or is puffed up from praise, is a reed shaken by the wind. John was not like that; because in the midst of human praise and reproach he was unshakable in soul. 17. But this subject requires careful discussion. When we lead a blameless life, should we always despise the words of those who dishonor us, or in certain cases should we curb them? You need to know about this that just as we should not intentionally irritate the tongues of those who slander, so that they do not perish, so we should indifferently endure the slander aroused by their own anger, so that our merit increases; but sometimes we must curb them, so that by spreading bad rumors about us, they do not harm the innocent hearts of those who could benefit from listening to us. That is why John curbed the tongue of his critic; saying: their champion Diotrev does not accept us. For this reason, if I come, I will remember his works, even those he does, reproaching us with evil words (3 John 1:9-10). So Paul talks about the Corinthian scolders, saying: since someone says: he is strict and strong in letters, but in personal presence he is weak and his speech is low; let such a one know that what we are in words in letters in absentia, such are we in person in person (2 Cor. 10:10-11). 18. For those whose lives are presented as an example to follow should, if they can, bridle the tongue of their critics, so that those who could listen do not listen to the opinions of these latter, and, remaining in wickedness, do not despise the virtuous life. But in this matter it is necessary to carefully examine oneself, so as not to seek glory in self-praise, and not to pretend in our thoughts that it cares about the benefit of souls. For the soul often delights in the praise of its name, and, as if under the pretext of spiritual benefit, rejoices when it learns that they are speaking well of it. And often, when defending her glory, she becomes angry at the slanderers, and imagines that she does this out of jealousy towards those whose hearts are troubled by the speech of the slanderer on their good path. So, those who, having subtly examined their conscience, find that they have no predilection for personal glory in it, should be extremely careful that the words of critics do not prevail against their opinion. 19. That is why righteous and perfect (people) sometimes preach about their virtues, talk about the blessings received from above, not in order for them to have success in glorifying themselves before people, but in order to attract by their example into the lives of those to whom they preach. That is why the Apostle Paul tells the Corinthians how many times they beat him with sticks, how many times they stoned him, how many times he suffered shipwreck, how much he suffered for the truth, that he was caught up even to the third heaven, caught up into paradise (2 Cor. 11:25, 12:2, 4), - in order to turn their thoughts away from false preachers, so that, having made it known who he is, to lower before them the value of those whom he knew were unfairly respected. When perfect (people) do this, i.e. when they talk about their virtues; then even in this they imitate the almighty God, Who tells people about His glory so that people know Him. For if He commands through Scripture, saying: Let the sincere praise you, and not your mouth (Prov. 27:2), then why does He Himself do what He forbids? But if Almighty God were silent about His powers, then no one would know Him; if no one knew Him, then no one would love him; if no one loved Him, no one would come back to life. Therefore, through the Psalmist it is said about Him: to build up the strength of His works among His people, to give them the property of a tongue (Ps. 110:6). Consequently, He proclaims His powers, not so that He Himself may excel in His praises, but so that those who know Him may attain an eternal inheritance. So, righteous and perfect (people) are blameless, not only when they refute abusive words against them, but also when they speak to the weak about the virtues that they have; because with their life, which they tell, they bring to life the souls of others. 20. However, you need to know that they never reveal their good deeds unless they are forced to do so, as I said, either by the benefit of their neighbors, or by decisive necessity. Therefore, the Apostle Paul, having listed his virtues to the Corinthians, added: it would be senseless to boast: you forced me (2 Cor. 12:11). But sometimes it happens that, forced by necessity, in good deeds that they tell about themselves, they seek the benefit not of others, but of their own, as blessed Job counts his virtues, saying: “I have been blind in my eyes, but have lame in my feet.” And he remembers many other good things he did. But this is because the holy man, being in painful wounds, and enduring the reproof of friends who said that he lived wickedly, offended his neighbors, oppressed the poor, saw that his soul was greatly shaken and close to the ditch of despair; he could have fallen immediately if he had not renewed his good deeds in memory in order to return his soul to hope, so as not to die in despair from painful words and wounds. So, by counting his good deeds, he does not want, as if out of vanity, to become known to others, but returns the soul to hope. So the righteous, just as they sometimes speak without pride about the good deeds they do, so without zeal for personal glory they bridle the tongues of their slanderers, because they speak harmful things. When the tongues of the slanderers cannot be corrected, then they must be tolerant in everything with indifference. One should not be afraid of reproachful words, lest, fearing the reproach of the wicked, one should abandon the right path. That is why now the Prophet Ezekiel is told: do not be afraid of their words, for there is a house to grieve 32. 21. But they would be less evil if those who are unbelievers were less destroyers. But just as they themselves do not believe in the rewards of the kingdom of heaven, or in the punishments of Gehenna, being immersed in wickedness, they also reject others from faith and virtue so that others do not achieve that kingdom that they themselves do not desire. For they, as soon as they learn that some sensitive people begin to cleave to good and shun evil, now by ridicule of what is promised in heaven, now by contempt of what Almighty God threatens in the punishments of hell, now by the praise of temporal blessings, now by the promise of the pleasures of the present age, with cunning persuasion, they confuse the hearts of the innocent, and pervert their ways. They rejoice if they can deviate someone from life and draw them to death; they rejoice in their own wickedness, and triumph over the wickedness of others. Punishment for oneself is not enough for those who act in such a way that they are not the only ones to perish. But if they find some righteous man with such strength that they no longer dare to say anything contrary to him, then, not being able to be destroyers, they immediately turn into scorpions. For the scorpion advances tenderly, but stings with its tail; does not bite from the face, but harms from behind. So, scorpions are all flattering and evil (people), who, although they do not oppose the good directly to the face, but immediately, as soon as they move away from them, they slander them, inflame others against them whom they can, harm them by all possible means, and secretly do not cease to inflict mortal wounds on them. So scorpions are those who seem gentle and innocent in appearance, but carry something behind their backs from which they pour out poison. For those who ulcerate hiddenly, hiddenly, as it were, drag death behind them. That is why through the Psalmist it is said: I have become like the bees of a honeycomb, and burned like fire among the thorns (Ps. 118:12). For bees have honey in their mouths, but a poisonous sting in their tail. And all those who caress with their tongues, but secretly sting out of anger, are bees; because with words they offer the sweetness of honey, but by secretly hurting they inflict a wound. But those who do this burn like fire among thorns, because the flames of those who reproach do not burn up the lives of the righteous, but burn out the thorns of sins, if any could be in them. So it is said: the unbelievers and the destroyers are with you, for you live among the scorpions. They are non-believers, i.e. God, destroyers are for weak neighbors, and scorpions are even for the courageous and strong. Although they do not dare to contradict the latter in person, they secretly inflict on them the wound of dishonor. Therefore, together they are unbelievers, destroyers, and scorpions; because they do not believe what they have heard about God, and they corrupt the good morals of those whom they overpower, and with hidden means they offend those whom they have no power to lead astray. 22. What is also remarkable about this matter is that when the Prophet is told: unbelievers and destroyers are with you, in the midst of the scorpions you live, then a medicine of consolation is offered to us, who are often bored with life if we do not want to live with evil people. For we complain why those who live with us are not all good. We don’t want to endure the evil of our neighbors, we decide that everyone should already be saints, when we don’t want what we have to endure from our neighbors. But in this matter it is revealed more clearly than the sun that when we refuse to tolerate the evil, then we ourselves still do not have much good. For he is not completely good if someone does not remain good even among the evil. Therefore, blessed Job affirms about himself, saying: he was a brother to the Sirens, and a friend to the birds (Job.30:29) 33. Therefore, the Apostle Paul says to the disciples: in the midst of the generation is crooked and perverse, and in them he appears as the lights of the world (Phil. 2:15). Therefore, Peter, the shepherd of the Lord's flock, says: deliver righteous Lot from the wicked in the uncleanness of his life (2 Pet. 2:7). For by sight and hearing the righteous man lives in them, day by day the righteous soul is tormented by lawless deeds (v. 8). But we often, complaining about the life of our neighbors, try to change the place, choose the solitude of a hermit life, not knowing that if there is no spirit, the place does not help. For the same Lot we are talking about was holy in Sodom, but sinned on the mountain (Gen. 19:2-30 et seq.). And that places do not strengthen the soul is witnessed by the first ancestor of the human race, who fell in paradise. But everything we say about the earth is insignificant. For if the place could save; then Satan would not have fallen from heaven. Therefore, the Psalmist, seeing temptations everywhere in this world, looked for a place where he could escape, but without God he could not find strength. That is why he asked to be a place for him of the very One for whose sake he was looking for places, saying: Become my protector God, and a house of refuge to save me (Ps. 30:3). So, neighbors must be tolerant everywhere, because Abel cannot be strong if Cain does not exercise him with malice. 23. But there is one exception, according to which cohabitation with the evil must be avoided, so that they do not attract to themselves if they themselves cannot correct themselves; and so that they do not corrupt those who live with them, when they themselves do not change in their malice. Therefore, Paul says: good customs are corrupted by evil conversations (1 Cor. 15:33). And as it is said through Solomon: do not be a friend to an angry man, and do not associate with a hard-hearted friend: lest you learn his way, and receive the snare of your soul (Proverbs 22:24-25). Therefore, just as perfect men should not run away from their corrupt neighbors, because they attract the latter to a virtuous life, and they themselves are always safe from corruption, so all the weak should avoid cohabitation with the wicked, so as not to be tempted to imitate the evil that they often see, but do not have the power to correct. For through hearing we daily take in the words of our neighbors with our souls, just as we take in air with our bodies when we inhale and exhale. And how the harmful air drawn in by incessant breathing upsets the body; so wicked words, constantly heard, upset the soul of the weak, so that it begins to waste away from the pleasure of wickedness. - Then it follows: do not be afraid of their words, and do not be dismayed at their presence, for you have grieved the house (Ezek. 2:6). 24. Good (people) should be afraid so as not to be offended, so that through them He who always dwells in their hearts will not be provoked to anger. For if, as said above, we offend evil people, then we should not be afraid, because our activities do not please those who do not even like the justice of the Creator. So why be afraid if those whom God does not love are ungrateful to us? Therefore, now it is rightly said: do not be afraid of their words, and do not be dismayed at their presence, for you have grieved the house. It is clear, as if it were said: they should have been feared if they had not upset Me in their deeds. About them it is also added: and if you speak My words to them, if they hear or fear, they will provoke the house to anger (Ezek. 2:7). 25. Anyone who sins, what else does he do if he does not anger his Creator? And we know that how many times we sin in deed, word, thought; so many times we anger God against ourselves. However, He endures and graciously waits, through Himself He offers us patience, and through His Preachers a word of exhortation. But every Preacher of Truth, if they listen to him, quenches the anger of the irritated Creator against the disobedient people. Therefore, it is necessary that he himself does not do evil, which usually arouses the rage of his Creator in the people. For this reason it is added: and you, son of man, listen to him who speaks to you, do not grieve as a house grieves (Ezek. 2:8). 26. That is, do not do the evil that you see being done, so as not to do what you are sent to prohibit. For every Preacher must always think with intense attention that he who is sent to correct the fallen does not himself fall into wickedness with the fallen, and firmly keeps in mind the thought of Paul, who says: if you judge a friend, you condemn yourself (Rom. 2:1). Therefore, Balaam, filled with the Spirit of God in order to speak, but restrained by his spirit in the carnal life, says of himself: hear the words of God, knowing the skill of the Most High, and having seen the vision of God in a dream, his eyes are open (Num. 24:16) 34. When he fell, he had open eyes, who saw that he should have spoken the truth, but despised the righteous life. He was one who fell into iniquity and had his eyes open in holy preaching. 27. However, there is something else that can be understood why blessed Ezekiel, sent to preach, is forbidden to be overly grieving. For if the Prophet had not obeyed when he was sent to preach, he would have grieved Almighty God with his silence just as much as he would have upset the people with his wickedness. Because just as evil people grieve God because they say or do evil, so sometimes good people grieve Him with their silence about good. So these are blamed for lawless deeds, and these are blamed for silence in the truth. Consequently, in this matter, together with the evil and the good, God is grieved; because when they do not denounce depravity, then by their silence they allow their self-will to go further and further. Then it follows: open your mouth, and the snow that I give you (ibid.). 28. We open our mouths when we speak the truth; and we eat what is acceptable from God, because the food of life is assigned to us and multiplied in our feelings when we begin to preach. Therefore, another Prophet says: my mouth was opened, and the spirit was drawn (Ps. 119:131). For he would not have attracted the spirit if he had not opened his lips, because if he had not labored in preaching to his neighbors, the grace of spiritual teaching would not have grown in him. It follows: and I saw, and behold, a hand was stretched out to me, and in it was a book scroll. And develop it before me, and in it was written the fore and the back (Ezek. 2:9-10). 29. Just as through the Prophet a number of preachers are signified, so through the scroll that he received the pages of Holy Scripture are signified. But a rolled up scroll is a dark saying of Holy Scripture, which is wrapped in the depth of thoughts in such a way that it is inconveniently permeable to the general meaning. But before the Prophet the scroll develops; because before the preachers the darkness of the sacred saying becomes clear. The hand of God offered the book scroll when it was said to the Apostles: The kingdom of heaven is likened to a man who sowed good seed in his village: but as a sleeping man, his enemy came and all the tares in the midst of the wheat and departed. When the grass has grown and the fruit has grown, then the tares appear (Matthew 13:24-26), and so on, which your love remembers even without my reminder. But she expanded the scroll, which she showed rolled up, when she mysteriously explained what had been said, saying: He who sows the good seed is the Son of man; and the village is the world: the good seed, these are the kingdoms of the sons: and the tares are the sons' enmity: and their all-manifest enemy is the devil: and the harvest, the end of the age, is: and the harvesters are angels. Just as the tares are gathered up and burned with fire: so it will be at the end of this age (Matthew 13:37-40). So the book scroll develops when a dark saying is explained by extensive understanding. The Truth developed this book scroll when it performed on the disciples the action about which it is written: then He opened their minds to understand the Scriptures (Luke 24:45). 30. About this scroll it is also added: the front and back were written in it (inside and outside). For the book of Holy Scripture is written inside with allegory, and outside with history. Inside with spiritual understanding, and outside with a simple literal sense, adaptable to the weak. Inside, because it promises the invisible; outside, because he arranges what is visible according to the righteousness of his commandments. Inside, because it promises heavenly things, and outside, because it commands, either how to use earthly despised goods, such as they are, or how to move away from them at will. For one thing speaks about the heavenly mysteries, and another commands about external actions. And what commands externally is clear, but what tells about the internal cannot be completely understandable. Therefore it is written: stretch out the sky like a skin, cover it with its high waters (Ps. 103:2-3). For what is meant by the name of heaven if not Holy Scripture? From him the sun of wisdom, the moon of knowledge, and the stars of the examples and virtues of the ancient fathers shine for us. It stretches out like skin, because, having been formed through its Writers by the tongue of the flesh, it unfolds when explained before our eyes through the words of teachers. But what is meant by the name of the waters, if not the most holy faces of the Angels? It is written about them: let them also praise the name of the Lord (Ps. 149:4-5). The Lord covers the highest heaven with waters; because what is lofty in Holy Scripture, precisely what it tells about the nature of the Divine, or about eternal joys, which we do not yet know, is secretly known only to the Angels. So this sky extends before us, and yet the highest of it is covered with waters; because something from Holy Scripture is clear to us by revelation of the spirit, and something still remains hidden for us that can only be revealed to the Angels. However, through spiritual understanding we already feel part of this hidden thing, we already have a guarantee of the Holy Spirit; because, although we do not fully know it, we nevertheless love it from the heart, and in many spiritual senses, which we already know, we feed on the food of truth. 31. So let the (Prophet) say: in this was written the fore and the back; because in the Holy Scriptures the strong are saturated with the most hidden and lofty sayings, and we the little ones are nourished with clear commandments. Therefore it is written: high mountains are trees, but stones are a refuge for hares (Ps. 103:18). For let those who have managed to rise to contemplation have mountains of understanding. Let the stone also be a refuge for hares; because we, small and covered with thorns of our sins, although we cannot understand the high, are saved in the shelter of our stone, i.e. by faith in Christ. That is why it is said to some: Do not judge what is in you, even Jesus Christ was crucified (1 Cor. 2:2). He seems to be saying this: since I knew that you could not understand the mysteries of His Divinity, I told you only about the weakness of His humanity. – It follows: and there is written in it weeping and pity (song) and grief (Ezek. 2:10) 35. 32. There is no doubt that the word song is sometimes used in a good sense, and sometimes in a bad sense; because you can say: both a joyful song and a sad song. But we, following the use of Holy Scripture, which usually uses the word song in a good meaning, accept the word song in this place in a good meaning. For when Almighty God led his people through the Red Sea, it was written: Then Moses and the sons of Israel sang this song to the Lord (Ex. 14:32). And when David gained victory over his enemies, it is written: And David spoke to the Lord the words of this song (2 Samuel 22:1). And Solomon says: vinegar to saltpeter, and he who sings songs to a corrupt heart (Prov. 25:20) 36. since vinegar poured into saltpeter immediately causes the saltpeter to boil and foam. And a corrupt soul, when subjected to a reprimand or the pleasantness of a sermon, is convinced of goodness, from correction it becomes worse, and is inflamed by injustice with indignation from where it should have received curbs on injustice. And through Job it is said about the ungrateful and despairing: and do not say: where is God who created me; holding night watches (Job 35:10) 37. Because a song in the night is a consolation in sorrow. We accept the song in the night, when in the cramped conditions of the present we console ourselves with the joys of the future. The Apostle showed us the song in the night when he said: Rejoicing in hope, enduring tribulations (Rom. 12:12). David had a song in the night, who said: You are my refuge from the sorrow that holds me, my joy, deliver me from those who have passed me by (Ps. 32:7). For whoever says that he is surrounded by misfortunes, and yet calls God his joy; he no doubt sings a song in the night. So, almost always, Holy Scripture usually used the word “song” in a good sense; then we in this place should understand it in the same meaning. 33. Но горе в Св. Писании чаще выражает вечный плач, нежели настоящий. Thus it is written: Woe to the wicked: for the evil one will befall him according to the work of his hand (Is. 3:11). And blessed Job says: if I am wicked, woe is to me; if I am righteous, I cannot arise; исполнен бо есмь безчестия ( Иов.10:15 ). Ибо несчастие праведных есть временное. Consequently, the bitterness (sorrow) about which he spoke was distinguished from temporary misfortune by the one who argued that both the righteous have sorrow and the wicked grief. And the Truth itself personally says: woe to the world because of temptations (Matthew 18:7), and woe to you who laugh now: for you will mourn (Luke 6:25); и горе имущим во чреве и доящым в тыя дни ( Лк.21:23 ). So we need to discuss how these three are written in the Holy Book: lamentation, song and grief. 34. Рыдание написано потому, что в ней написано покаяние грешников. Но песнь, потому что в ней предвозвещаются радости Праведных. Горе же потому, что в ней выражено осуждение нечестивых. So, in order to cleanse your sins, read in this book what is written about contrition: tear apart your hearts, and not your garments (Joel 2:13). And one more thing: suffer and weep and weep: let your laughter be turned to weeping, and your joy to mourning (James 4:9). And in order to have joy in the promise of future joy, know what songs of eternal praise are written in this book: blessed are those who dwell in Your house: forever and ever they will praise You (Ps. 84:5). And as through some wise man it is said about the heavenly Jerusalem: the stacks of Jerusalem will be covered with virill and anfrax, and with stones from the sufir. И рекут вся стогны его, аллилуиа, и восхвалят ( Тов.13:17–18 ). Its citizens came to proclaim to us about this song of the heavenly fatherland, who cried out in agreement: glory to God in the highest, and on earth peace, good will toward men (Luke 2:14). But if your soul is still attached to the present age, if you still enjoy earthly pleasures, then you cannot love the eternal joys that you hear about. Therefore, recognize in this book the grief that is written in it, and drive away with fear from your soul what you love, so that from the time of the judgment you will be able to love the song that you are reading. Because there, under the guise of one condemned person, the whole multitude of the wicked is expressed, when the voice of Truth says: having tied his hand and nose, take him and throw him into the outer darkness: there will be weeping and gnashing of teeth (Matthew 22:13). For then the wicked will fall into utter darkness because they did not walk in the light of the Truth either by faith or by works. They are thrown into it, bound hand and foot, because now, having time to act and walk, they do not want to have their hands and feet free for good deeds. There, woe to the wicked is written: their worm will not end, and their fire will not be quenched (Is. 66:24). There it is said to the condemned and rejected: depart from Me, the curse, into eternal fire, prepared for the devil and his angel (Matthew 25:41). So this Book contains everything that edifies, everything that teaches. For if you have sinned and have already begun to regret that you have done what was unlawful, then, in order to teach yourself to perform repentance, you find sobbing there. Wanting to ease your soul with the hope of heavenly joys, there you find a song for your consolation. But if you have done evil, and do not regret that you have done it, but raise the neck of your soul, do not incline it to any sobs of repentance, do not correct yourself from any expectation of heavenly joys, then, whether you like it or not, you will hear written grief there, so that whomever neither fear disposes to humble repentance, nor the hope of heavenly rewards restores, he already now foresees the punishment of his guilt, and without apology, he is subject to eternal punishment. 35. So, brethren, what should make us unhappy, if not to constantly be attentive to the words of this book, and to wash away the sins we have committed with tears, so that through the sobbing of repentance we can achieve the song of life? So that, if we do not want to depress ourselves with repentance, we will not feel endless grief afterwards. Let not the multitude of our wounds drive us to despair, because the power of the Physician is greater than the greatness of our relaxation. For what cannot He who could create everything out of nothing bring back to salvation? Because the Only Begotten (Son) is co-eternal with the almighty Father, who lives and reigns with Him, in unity with the Holy Spirit, God through all ages of ages. Amen. Conversation ten. In explaining the first verses of the third chapter to the fifteenth, he recommends primarily the Holy Scriptures, its constant reading, meditation, and preaching. 1. Some, reading the scriptures of the sacred language, when they penetrate into its lofty thoughts, usually ignore the lesser commandments given for the weak with an arrogant feeling, and want to give them a different meaning. If we had correctly understood the high things in it, we would not have ignored the lesser commandments; because the Divine commandments in some places are so instilled in the great that in others they are adapted to the small ones, who through the increase of knowledge, as if by a certain step of the mind, grow and achieve a higher understanding. Therefore, now the Holy Prophet is told: Son of man, snow (Ezek. 3:1). 2. For what is in the Holy Scripture must be consumed, because the little of it constitutes simple life, and the great of it is created by subtle understanding. - Then it follows: Snow this scroll, and go, and tell the sons of Israel. And I opened my mouth, and she gave me this scroll (Ezek. 3:1-2). 3. St. Scripture is our food and drink. That is why the Lord, through another Prophet, threatens: I will send a famine on the earth, not a famine of bread, nor a thirst for water, but a famine of hearing the Word of the Lord (Am. 8:11). So, Who, according to His own saying, threatens to exhaust us with hunger and thirst, He shows that His words are food and drink. But it should be noted that they are sometimes food, and sometimes drink. For in dark places, which cannot be understood without explanation, Holy Scripture is food; since what is explained in order to be understood is, as it were, chewed in order to be swallowed. And in clear places there is drinking. So we drink the clear commandments, because we can understand them even without explanation. Therefore, what the Prophet Ezekiel had to hear in a dark and mysterious way is not told to him about the sacred scroll of drink, but snow. It was clearly said something like this: discuss and understand, i.e. Chew and swallow. But in the words of the sacred saying we must observe such an order of our study that we understand them so that we, as those lamenting our iniquity, realizing the sins we have committed, avoid others. 4. And when, from the great use of tears for the remission of sins, hope begins to appear, then with the words of God, which we understand, we must attract others to life. For this is why they must be understood, so that they are useful to us and communicated to others with spiritual intent. Therefore, now it is well said: snow this scroll, and go, and tell the sons of Israel. It was clearly said about holy food as follows: eat and drink, be satisfied and vomit, accept and distribute, be encouraged and work. 5. And it is remarkable that the Prophet adds, saying: and he opened my mouth, and fed me with this scroll. Another Prophet testifies that the mouth is in the heart, saying: flattering lips are in the heart, and evil words are in the heart (Ps. 11:3). So we open our mouths when we prepare the meaning for the understanding of the sacred word. Therefore the Prophet opened his mouth for the voice of the Lord; since the desires of our hearts are directed towards the breath of the commandment of the Lord, in order to receive something from our life. But the acceptance of this very food does not depend on our strength, unless He Himself who commanded the opening of the mouth nourishes it. For they feed those who cannot eat on their own. And since our weakness is incapable of accepting the words of heaven, we are nourished by He Himself, who in time pours out a measure of wheat for us, since by the grace of the Divine decree we are fed with the daily food of this day, understanding in the Holy Scriptures what we did not know yesterday, and tomorrow we will understand what we do not know today. For Almighty God, as it were, stretches out his hand to the mouth of our heart as many times as he opens our understanding, and sends the food of the sacred word into our meanings. So He feeds us with the scroll, when by measured distribution He reveals to us the meaning of Holy Scripture, and fills our thoughts with its pleasantness. Therefore, it is added: and he speaks to me: Son of man, your belly will be swept away, and your bowels will be filled with this scroll that I am giving you (Ezek. 3:3) 38. 6. In the ancient translation there are no words: your belly will be consumed, but your mouth will be devoured, and your belly will be filled. For our lips are devoured when we read the word of God, but our belly is satisfied when we understand and do what we labor about by reading. But in a later translation, which we recognize as the most accurate, it is written: your belly will be filled, and your insides will be filled. But in Holy Scripture the concept of the soul is sometimes expressed by the womb. Therefore, through Jeremiah it is said: my stomach, my stomach hurts me (Jer. 4:19). since he spoke about the spiritual, and not about the bodily womb, he added: and the feelings of my heart, my soul is troubled (Ibid.). For there would be no relation to the salvation of the people if the Prophet began to preach that he was sick in the body. But the one who felt the insult to the soul was sick with his stomach. But why should we present the example of the Prophet when we have the clear testimony of the Lord? And when the Truth itself speaks personally, then, of necessity, the Prophet must remain silent, because in the sun the lamp has no light. For she says: believe in Me, as the Scripture says, rivers of living water will flow out of his belly (John 7:38). For from the souls of believers flow holy sermons, as if rivers of living water flowed from their bellies. But what do the insides of the womb mean, if not the inner mood of the soul, that is, a just intention, a holy desire, a will, humble before God and well-disposed towards others? Therefore, now it is correctly said: your belly will be destroyed; and your bowels will be filled; because when our soul receives the food of truth, then our insides no longer remain empty, but are filled with the food of life. 7. Let us think, my beloved brethren, how loving is the promise which says: Your belly will be filled, and your bowels will be filled with this scroll that I am giving you. For many read, and from the very reading they become hungry. Many listen to the voice of preaching, but after listening they go away empty. Although their bellies are devoured, their insides are not filled, because, although they understand with their minds the meaning of the sacred saying, but forgetting and not observing what they hear, they do not transfer it into the insides of their hearts. That is why the Lord rebukes some through another prophet, saying: arrange your hearts in your ways. You have sown much and taken in little; poison, and not in satiety; food, and not in drunkenness (Hag.1:5-6). He sows much for his heart, but reaps little, who through reading or hearing knows a lot about the heavenly commandments, but through careless activity bears little fruit. He who, listening to the words of God, desires profit or the glory of this age eats and is not satisfied. He drinks and does not get drunk who directs his ear to the voice of preaching, but does not change his heart. For the drunkenness of those who drink usually changes the meaning. So, whoever is disposed to know the Word of God, but wants to acquire what belongs to this age, drinks and does not get drunk. If he had gotten drunk, he would, without a doubt, change the mood of his soul so that he would no longer desire earthly things, he would no longer love the vain and transitory things that he had loved until then. For about the elect it is said through the Psalmist: they will be drunk with the fatness of your house (Ps. 35:9). Because they are filled with such love for Almighty God that, due to a change in their spiritual mood, they seem to be strangers to themselves, fulfilling what is written: If anyone wants to follow Me, let him deny himself (Matthew 16:24). He who changes for the better denies himself, and begins to be what he was not, and ceases to be what he was. 8. But often we see some that, according to the voice of the sermon, as if deciding to change, they changed their state, not their soul, so that they accepted religious clothing, but did not reject their former life; in anger they become extremely irritated, in a fit of malice they rush with fury to insult their neighbor, they are proud of some good deeds shown before the eyes of men, they greedily seek worldly profit, and they have confidence in their holiness based only on the external state into which they have entered. What else needs to be instilled in these people, if not what the famous teacher says to some executors of the external law; saying: For in Christ Jesus neither circumcision is able, nor uncircumcision, but is a new creation (Gal. 6:15). For there is no great merit if something is accomplished by us externally, in the body, but it is extremely necessary to pay attention to what is happening in the soul. 9 . For to despise the present world, not to love what is transitory, to sincerely humble the soul before God and neighbor, to maintain humility against insults inflicted and maintaining patience, to remove the sadness of anger from the heart, to give away one’s property to the poor, not to covet someone else’s, to love a friend in God, for God’s sake to love those who are enemies, to cry over the insult of one’s neighbor, not to rejoice at the death of an enemy - this is what it means to be a new creation, which is the same teacher of languages vigilantly looks for in other disciples, saying: if anyone is in Christ, he is a new creation: the ancient creature, behold, was all new (2 Cor. 5:17). 10. Because the old man tends to love the present world, to be partial to the transitory, to be proud, to have no patience, in a fit of anger to think about insulting his neighbor, not to give his own to those in need, and to desire someone else’s for the sake of increase, not to love anyone purely, for God’s sake, to repay enemies with evil for evil, to enjoy the oppression of one’s neighbor. All this is characteristic of the old man, which we have by inheritance from the root of damage. But whoever stands above all this, and according to the commandments of the Lord, transforms his soul into goodness, it is correctly said about him: the ancient mimoidosha, behold, it was all new. 11. So, everything in our souls becomes new when the vices of the old man are removed from us; and the vices of the old man are removed from us when the belly consumes the commandment of the sacred word, and the insides are completely filled. For we often see some that with all their souls they cleave to the comma of the sacred reading, and realizing, according to the words of the Lord, how sinful they are, they stab themselves in tears, are depressed by incessant contrition, do not find consolation in any of the pleasant things of this world, so that for them real life is painful, and the very light is disgusting; that they hardly allow anything commonplace in the conversation, and with difficulty relieve the soul from the severity of repentance, out of love for the Creator, they find consolation in contrition and silence. It is their belly that consumes the sacred scroll, and their entrails are filled; because the memory did not lose the commandments of life, which the meaning could understand, but the soul, self-gathered in God, preserved them in constant contrition and remembrance. 12. And it often happens that such people, by the gift of heavenly grace, understand the word of teaching, and from the food of truth, which they themselves chew with pleasure within, they also feed their neighbors with pleasure. Preaching from their lips is therefore most pleasant for those listening, because their actions do not contradict their sermons, since they borrow from their own lives what they convey to their neighbors with their tongues. Therefore, here too the Prophet correctly adds: and he ate it, and it was in my mouth as sweet honey (Ezek. 3:3). 13. The scroll that filled the entrails was as sweet as honey in the mouth; because those who have learned to truly love Him in the interior of their hearts know how to speak pleasantly about Almighty God. Because Holy Scripture is sweet in the mouth of one whose insides of life are filled with its commandments, since it is pleasant for conversation by one whose insides it is imprinted for life. For the word of him has no sweetness, to whom wicked life gnaws at the inside of his conscience. Therefore, it is necessary that the one who preaches the Word of God first learns how to live, so that later he can borrow from life what he says and how. For in preaching, the consciousness of holy love edifies more than the exercise of the word; since, loving heavenly things, the preacher reads within himself how he should convince that earthly goods should be despised. For the one who discusses his inner life and exhorts others externally by his example, dips the reed, as it were, in the heart of the tongue in what he writes externally through the word for his neighbors. Therefore, the wondrous preacher, when he exhorted many things to the disciples, since within himself he had no contradiction with his conscience, he safely added: If there is any virtue, and if there is any praise, think about this. Having learned and heard and seen in me, do these things: and the God of peace will be with you (Phil. 4:8-9). Then it follows: and he said to me: Son of man, go and enter into the house of Israel, and speak my words to them (Ezek. 3:4). 14. By the fact that the Lord says to the Prophet: speak My words to them, what else does He do if He does not bridle his mouth with moderation, so that he does not dare to say outwardly what he will not first hear within himself? For the false prophets spoke their own words, not God’s. It is written about them: do not listen to the words of the prophets, who prophesy to you and deceive you: they speak vision from their hearts, and not from the mouth of the Lord (Jer. 23:16). And again: you did not speak to them, and they prophesied (Ibid., v. 21). From this we must conclude that every interpreter, in explaining the Holy Scriptures, perhaps in order to please the listeners, composes something false, speaks his own words, not the Lord’s, if he is carried away by the desire to please or seduce. For, seeking strength in the words of the Lord, he himself understands them differently than the One by whom they were spoken, although under a different understanding he finds edification in love. The words spoken by him are the Lord’s; because God speaks to us through all Holy Scripture in order to attract us to the love of Him and our neighbors. It follows: for you are not sending to a people of deep speech and tongue-tiedness, but to the house of Israel: below, to many people of foreign tongues, tongue-tied, or heavy-tongued people, whose words you would not understand; If you had sent you to the people, then they too would listen to you; but the house of Israel will not be willing to listen to you, because they do not want to listen to Me (Ezek. 3:5-7). 15. In the very attack of the command, where the Prophet is sent to preach, both the calling of the pagans and the rejection of the Israelites are clearly indicated. For when it is said: “Not to many people who speak foreign languages, speak strangely, or have a heavy tongue, whose words you would not understand,” and it is immediately added: if he had sent you to the people, then they too would listen to you, then the obedience of the pagans is clearly revealed, who, as soon as they heard the voices of the preachers, would immediately follow them. And when it is added: but the house of Israel will not be willing to listen to you, because they do not want to listen to Me, then the stubbornness of Judea is signified, which, although it knew the words of the preachers, did not want to follow them. But the unknown language of the pagan peoples was not a stop to obedience, although it was alien to the language of the law. And it is well said: they will not be willing to listen to you, because they do not want to listen to Me; because it is written: You are swept away, Me is swept away (Luke 10:16). And the reason why the Israelites will not listen is presented when it is said: For the whole house of Israel is disobedient and hard-hearted (Ezek. 3:7). 16. If the house of Israel is called disobedient, then what else should one feel and what else should one think, if not that frequent crime grinds the heart to shamelessness, so that the more often it is repeated, the less ashamed is the soul that repeats it? And therefore the sinner sometimes reaches such a hardening of heart that he is no longer sensitive to correction; because he who is stubborn in sin absolutely does not feel the word of the corrector, i.e. hands of the interpreter, like the Jews, who are often wicked, it is said: the face of a harlot was made unto thee; thou didst not want to be ashamed of all (Jer. 3:3). Or disobedience is a habit in the affairs of this world, because just as there are some who prefer peace of mind to all the rewards and honors of the world, so others, in order to seem as if they mean something in this world, shed sweat in earthly labors, sort out affairs, and get involved in quarrels. And although they feel that they have become tired in body amid their labors, nevertheless, overcome by the addiction to earthly things, they are pleasantly tired. To them through the Prophet it is said: Ephraim is a learned youth: to love debate (threshing) (Hos. 10:11). For a young woman, accustomed to threshing while on the job, even when she receives a rest from work, returns there of her own accord. So for some wicked souls there is nothing more painful than the commandment that they should not labor in the affairs of this world. For often some, being removed from earthly affairs, beg to be returned to it, ask to be constrained, and consider peace to be an important danger for themselves. So those who are disobedient are those who not only do not avoid labor, but are not ashamed to appear untimely in labor that is forbidden to them. It follows: and behold, I have made your face strong against their faces, and I will make your forehead strong against them (Ezek. 3:8). 17. Just as modesty in evil is commendable, so in good it is reproachful. For to be ashamed of evil is characteristic of wisdom, and to be ashamed of good is characteristic of stupidity. Therefore it is written: there is shame in bringing sin, and there is shame in glory and grace (Prov. 26:11). For whoever, by repenting and being ashamed of the evil he has done, achieves freedom of life. And whoever is ashamed to do good falls from the state of truthfulness and strives for condemnation, since the Savior says: whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when he comes in his glory (Luke 9:26). And there are some who already understand good in their minds, but clearly do not yet resist evil. These people, although good in mind, do not have firmness in speech and are not capable of defending the truth. For the defender of the truth must be the one who is not afraid and is not ashamed to speak about what he knows correctly. That is why now in the important office of the Prophet a promise is made: and behold, I have made your face strong against their face, and I will strengthen your forehead against their forehead. But what is a sinner if not a wounded one? And what is a preacher if not a doctor? So, if a sinner lying in wounds is not ashamed, then why should the doctor be ashamed, who foresees salvation from medicine? But it often happens that the preacher is listened to with reverence; and sometimes the wicked despise him as if he were telling them nothing useful. That is why it is now correctly said: I have given your face like a diamond and like a flint (Ezek. 3:9) 39. 18. Diamond and flint are both strong; but the first of them is precious, and the second is cheap. Diamonds are used for decoration, and flints litter the roads. And it often happens that we see those who listen with extreme humility about their correction, but we are ashamed to say anything to them. Sometimes it also happens that we see those who do not tolerate reprimanding themselves and despise it, but we are afraid to utter a word of preaching to them. But if we think correctly, then we boldly accept admonition or reproof, both to those whom we see respecting us and to those whom we see despising us, so that we should neither be ashamed of the humility of the former nor fear the pride of the latter. So let this verb stand: I have given your face like a diamond, i.e. if your listeners honor you; I gave your face like flint if your listeners despise and despise you, so that neither from the honor bestowed the tongue is stunned by modesty, nor from contempt is silent from weakness. It follows: do not be afraid of them, do not be dismayed at their countenance; you will provoke the house to anger (Ezek. 3:9). 19. This has already been said above. But it must be noted how stubborn this house is considered, whose stubbornness is so often repeated. So we must reprove the sinner, and not fear him, since he is a house of wrath. For a person would have to be terrible if he himself, as a person, feared the Creator of all sorts. For whoever did not have a reasonable understanding of the fear of God should not be afraid in anything, all the more so, the more he ceased to be what he should have been. Then it follows: and he said to me: Son of man, take into your heart all the words that were spoken to you, and listen with your ears: and go, go into captivity to the sons of your people (Ezek. 3:10-11). 20. One must look carefully at what the Prophet is commanded by the voice of the Lord; first listen to His words, and then speak. We listen to God's words if we fulfill them. And then we faithfully pass them on to our neighbors when we first fulfill them ourselves. This is confirmed by the Evangelist Mark when he narrates the miracle of the Lord, saying: and when she brought him deaf and humming, she prayed to him that he would lay his hand (Mark 7:32). He says the following about the procedure for this healing: put your fingers in his ears, and spitting, I touch his tongue: and looking up to heaven, I sigh, and say to him: Ephphatha is opened. And his ears were opened, and the bond of his tongue was loosed, and he spoke rightly (Mark 7:33-35). For what does it mean that the Creator of all things, God, when he deigned to heal the deaf and tongue-tied, put his fingers in his ears, and spitting, touched his tongue? What is meant by the fingers of the Redeemer if not the gifts of the Holy Spirit? That is why, when in another place He cast out a demon, He said: If by the finger of God I cast out demons, for the kingdom of God has come upon you (Luke 11:20). About this same event, according to another Evangelist, He said: If I cast out demons in the Spirit of God, then the kingdom of God will come upon you (Matthew 12:28). From both places the conclusion emerges that the Spirit is called the finger of God. So, to put your fingers in your ears means to open the soul of the deaf to obedience with the gifts of the Holy Spirit. But what does it mean that He spat and touched his tongue? Saliva for us is from the lips of the Redeemer received wisdom in Divine preaching. Because saliva flows into the mouth from the head. So, when this wisdom, which is He Himself, touches our tongue, then this one immediately becomes capable of preaching words. Looking up to the sky, I will sigh; not because He Himself had a necessary need for sighing, He who granted what He asked for, but He taught us to sigh to Him Who dwells in heaven, so that He would open our ears with the gifts of the Holy Spirit, and so that the tongue with the saliva of the mouth, i.e. knowledge of the Divine word, was allowed for words of preaching. He (the deaf-mute) is immediately told: Ephphatha, the hedgehog is opened. And his ears were broken, and the bonds of his tongue were broken. In this case, it should be noted that because of the closed ears it is said: open up. But whoever has the ears of his heart opened to obedience, subsequently, without a doubt, the bonds of his tongue are also loosened, so that he can offer others to perform those virtues that he himself performs. Therefore, it is correctly added: and the verb is right. For he speaks right who first, out of obedience, does what he exhorts others to do in words. 21. But that the Prophet is sent to preach into the captivity of the people, then by this captivity we must understand not only the captivity that his people endured in the body, but also the one in which he was in soul. Because he went from Jerusalem to Babylon. But what is called Jerusalem if not the vision of the world; what is Babylon if not confusion? But whoever falls from righteous deeds into corrupt deeds, he who turns away from virtue to vices, as if from Jerusalem, passes into the citizenship of Babylon. Because he leaves the pinnacle of good contemplation and lies captive in confusion. What usually often happens to those who, while doing good, are vain of their virtue. Therefore the Psalmist, so that from the vision of the world, i.e. from good deeds, not to fall into captivity in Babylon, crying out to the Lord, he says: my intercessor: I will not move away (Ps. 62:7). For if he had relied on himself, then through a fall he would have been displaced from works of righteousness. 22. But those who have fallen from a state of righteousness into lawlessness should not despair: because now the Prophet is being sent into the captivity of Babylon. And through another Prophet the Lord says: and you will reach Babylon: from there he will take you away (Mic. 4:10). For often those who have been captured by vices, afterwards, ashamed of the evil they have committed, return to repentance and are corrected from their failures by a virtuous life. Therefore, what is it if it did not reach Babylon and was taken from there? He, after being captured by the soul, committed iniquities, being ashamed of the very evil that he committed, corrects himself against himself, and through good deeds returns to the state of righteousness. So he was taken out of Babylon, since he was freed from captivity by the grace of God. Therefore, the Prophet speaks to the captives when he denounces those who have passed from a state of righteousness to the vices of error. - It follows: and speak to them and speak to them: this is what Adonai says: If they listen, and if they obey (Ezek. 3:11). 23. since Divine words about doubt in obedience are repeated so many times, so that it is said: if they listen, then what else is meant if not the bitterness of the captive people? These words contain great consolation for us; because if Almighty God, sending a Prophet, doubtfully expects obedience to His words from a corrupt people, then why do we weak ones lament when we are often subjected to contempt from our brethren for our exhortation to them? For we often speak in error, we often make noise, we often influence them with sweet words, and despite the fact that if one listens, the other neglects to listen; one partly accepts the word of exhortation, and partly refuses to accept it; so that every day we see fulfilled what the Lord, through another Prophet, narrates about what He did in anger, when He says: I will wait for one city, but I will not wait for another (one): part of one will be needed, and the part that I do not need will dry up (Am. 4:7). For when one soul accepts the words of a holy admonition and another refuses to accept it, then the Lord will rain on one city, but not on another. And when the neighbor himself, who listens, is corrected from some vices, and ignores the correction of others, then the same city, on the one hand, becomes rained, and on the other, in which it deflects the rain of preaching, remains dry. For there are some who resolutely do not listen to words of exhortation; these (people) resolutely do not want to accept garb. And there are others who listen, but do not heartily follow what they hear; because some vices are destroyed in oneself, but in others they remain stubborn. For we often see some who, according to the word of preaching, destroy in themselves the inclination to stinginess, and not only do not steal someone else’s property, but also distribute their property to those in need; but despite this, they do not curb their anger and do not maintain due patience in the peace of their souls. And others often, through a word of exhortation, overcome the uncleanness of the flesh in themselves, keep their body pure: but despite this, they are not yet disposed towards their neighbors as they should be, but out of pride they rise above him in thought. In these (people) one part is rained, because it bears fruit; and the other, which was not rained, withered, because, not fully accepting the word of exhortation, it remained fruitless for good deeds. - It follows: and I took the spirit, and heard the voice of the great coward behind me, saying: Blessed is the glory of the Lord from this place (Ezek. 3:12). 24. What does it mean that the Prophet, after being sent into captivity of the sons of the people, hears behind him the voice of a great coward saying: blessed is the glory of the Lord from this place? Because he was sent to the sinners of the Babylonian kingdom, and heard a voice about the glory of the Lord from this place behind him. For the place of God is Jerusalem, i.e. vision of the world, because it is precisely those hearts that see the Divine that did not go into the Babylonian migration, i.e. to the vices of confusion. For there God dwells, where true peace is desired, where the glory of inner contemplation is loved. Because those who turn to debauchery do not pay attention to the place of God. So the place of the glory of God is either every holy soul, or every angelic spirit who is in heaven. And the glory of the Lord is blessed from this place when, either from chosen people or from holy Angels, eternal praise is sung to the Author of all things. Consequently, through the fact that the righteous think about the conversion of sinners, since, reflecting on their vices, they turn their attention to carnal actions, they are directed, as it were, to Babylon. However, in relation to the state of their righteousness, they seem to hear behind them the voice of the glory of the Lord from Jerusalem, i.e. from his place; because they never cease to reflect on the virtues of the saints for the glory of God, although their thoughts are directed towards something else. 25. But why do we dwell on this for a long time, when by the grace of the Lord we can understand these words of the Prophet in a different sense and more accurately, and speak more clearly? For he says: and took my spirit. The Spirit takes the Preacher when his soul, exalted to the love of Almighty God, is separated from earthly desires so that it no longer wants to do anything except what it can do to increase spiritual benefits and bring the fruit of its daily activities to the kingdom of heaven. Therefore, we preachers are also given the command: do not do what is worthless that perishes, but do what is worthless that remains for eternal life (John 6:27). 26. But it is well added: and I heard behind me the voice of a great coward. The prophet, filled with the Holy Spirit, narrates, as if about what has happened, about what he foresees in the future; because even in predestination something has already happened that still needs to happen in reality. Therefore, in the ancient translation, through Isaiah it is said: he who created the future (Is. 45:11). So what does it mean that the Prophet heard the voice of the great coward behind him, if not that the word of the sermon, directed to the hearts of sinners, is followed by the sobs of the repentant? 27. For all the wicked, when they commit lawlessness and do not listen to admonition from the righteous, do not know how important what they do is, and by their very ignorance they are safe in their obduracy; and lying in sins, as if lying down, as it is said about some sinner and about a safe people: resting on his yeast, because he lay safe in sins (Jer. 48:11) 40. 28. But when corrupted (people) begin to listen to the word of the sermon, to learn what eternal torment must be, what fear of judgment, what a subtle trial of the sins of each in particular: they immediately become trembling, begin to sob, suffer from incomprehensible sighs, and, shocked by great fear, express themselves in weeping and tears. For those who previously lay quietly in their wounds, after touching the doctor’s hand, with illness return to health. About this movement of the repentant through another Prophet it is said: his feet stopped, and the earth moved (Zech. 14:4) 41; because when traces of truth are imprinted on the soul of those who listen, then the soul itself, outraged by reflection on itself, comes into motion. Therefore, the Psalmist prays for sinners, saying: sit on the Cherubim: let the earth move (Ps. 99:1). Therefore, pleading for the contrite and repentant, he says: you shook the earth and confused it; heal her contrition, as if she were moved (Ps. 59:4). Because the shocked and confused earth is a sinner, grieving over the consciousness of his guilt and brought to tears of repentance. For it is said to sinful man: you are earth, and you will go back to earth (Gen. 3:19). So (the Prophet) prays that the contrition of the earth be healed, because it has moved; since a sinner, lamenting his sins, is consoled by his hope in heavenly mercy. So this is what the voice of the great coward means when everyone, discussing their affairs, is shaken by contrition in repentance. 29. But let us listen to what the voice itself says: Blessed is the glory of the Lord from this place. For the hearts of sinners were the seat of the evil spirit; but when they, angry with themselves, return to life through repentance, then they become a place of the glory of the Lord. Since they are already correcting themselves against themselves, they are already washing with tears of repentance the iniquities that they have committed. So the blessing of glory in the praise of the Lord is heard from where the insult to the Creator was previously heard from partiality for the present age. And the hearts of those who repent become their own place for the Lord, whereas before, given over to sins, they were a foreign place. They themselves, who turn to God from their sins, not only wash away the iniquities they have committed with tears, but also soar into grief with wondrous deeds, so that they become holy animals of the almighty God, fly upward with signs and powers, resolutely leave the earth, and with accepted gifts ascend to the desire of heaven. It is also added about them: and I saw the voice of the creatures screaming at each other (Ezek. 3:13). 30. The prophet hears behind him the voice of the great coward, because, as it is said, the word of the sermon is followed by a cry of repentance. He hears behind him the voice of the krill of animals, because from the very cry of the penitents the virtues of the saints are born, so that they are all the more successful in the holiness of life, the more, according to memory, they were ungodly before the knowledge of life. But in these words there is no small doubt, because it is not clear through the Prophet whether each animal skews its krill on itself, or - rather - these same holy animals touch each other with their wings, so that the wing of one animal touches the wing of another, and the wing of another touches the wing of a third. 31. But since the Holy Scriptures mostly speak in darkness so that, by the wondrous order of God, they can be explained in a variety of ways, then, by the grace of the Lord, we must explain both to your love. We have often said that the wings of animals are the virtues of saints (Conversations IV, part 5. Conversations VII, part 22. Conversations VIII, part 1). So how does each animal, shaking its wings, attract them one to another, if not in the same way that one virtue prompts us, if we become holy animals, which is clearly understood, to another virtue, prompting one to another? For behold, he who already has knowledge of the Word of God learns to have mercy. Because, knowing the word of God, he reads in it: give alms, and behold, all things will be pure to you (Luke 11:41). And when he has already begun to be merciful in almsgiving, and reads words of sacred importance, then from experience he further understands what they say about mercy. Because it is written there: I was a father to the weak (Job.29:16). Perhaps he had read this before, but ignored it. But when in his heart mercy has already begun to imitate nature, then he reads and ponders what it means to be a weak father, because, returning inside, he understands in himself what he hears from the outside. For one thing means giving alms according to the commandment, and another means giving it out of love. Doing good according to the commandment is characteristic of beginners; and to do good out of love is characteristic of the perfect, who not only do it because they have a command, but also love to do what is commanded. That is why through the Psalmist it is said with special power: see that I have loved your commandments: Lord, live for me according to your mercy (Ps. 119:159). For to fulfill the commandments of God according to command is characteristic of the one who serves and obeys, and to fulfill out of love is characteristic of the one who obeys and loves. So, since through knowledge the love of mercy is known, and through the love of mercy knowledge increases in a contrite heart, then wing in us strikes wing, because virtue awakens virtue. Thus, he who preserves the blessing of purity in his body is inflamed with zeal against the lustful, so that they cleanse themselves from the stains of uncleanness. And often, finding some fallen, he tames, reprimands, and forces them to maintain cleanliness. If, more than he hopes, his soul is tempted by the impurity of lust; then, by the very zeal with which he corrected others, he corrects himself, and is ashamed to have unclean thoughts that he eradicated in others. So, in this feat, he hits wing with wing, when one virtue forces himself to another, and protects himself from uncleanness. 32. If, as we said ahead, animals interlock their wings and the wing of one touches the wing of the other, then, by the grace of the Lord, the understanding is ready for this description. So, what does it mean that these feathered animals mutually copulate their wings, one with the other, if not that all the saints mutually touch each other with their virtues, and stimulate each other to excel in perfection by reflecting on the virtue of another? For not everything is given to one, so that he does not become arrogant, but to this one is given what is not given to you, and to you is given what is denied to him, so that he, reflecting on the good that you have, but he does not have, gives priority to you over himself in reflection; and vice versa, so that you, seeing that he has what you do not have, place yourself in your thinking below him. And so that what is written may be fulfilled: showing honor to one another (Phil. 2:3). In order to say, as an example, not much out of many, someone is given the virtue of wondrous abstinence, and yet he does not have the gift of knowledge. Another is given the gift of knowledge; and he strives to achieve the virtue of perfect abstinence, but cannot. To this is given the gift of eloquence, so that, while shedding the consolations of intercession on some of the oppressed, he may freely speak in defense of the truth; but despite this, he, having still a lot in this world, wants to leave everything, but cannot. To another it is given to leave everything earthly, so that he does not want to have anything in this world; but despite this, he still does not dare to use the authority of his voice against all sinners. And the one who should have spoken freely no longer, because he no longer has any obstacle that could keep him in this world, refuses to speak freely against others, so as not to lose the very peace of his life. – The third was given the gift of prophecy; he already foresees a lot of the future; but, seeing the illness of his neighbor at the present time, and sympathizing with him, he cannot heal him. Another is given the grace of healing, and through prayer he heals the body of his neighbor from the illness that besets him, but he does not know what will happen to him a little while later. So, Almighty God, by wondrous decree, distributes his gifts to his chosen ones, so that he will give to one what he denies to another, and to another he gives more, and to a third less, since when either he perceives that the other has what he does not have, or this one reasons that he has received more than what, in his opinion, he has less, everyone is surprised at the gifts of God, one in the other, i.e. mutually, and therefore, to the very surprise, one humbles himself before the other, and considers the one whom he sees as having what he does not have to be placed above himself by the Divine judgment. So the animals hide each other when the holy souls touch one another in order, and by touching they excite one another, and by exciting one another they soar to perfection. 33. Let's look at Paul, how he, touching the wings of the Apostles and excited to repentance, talking about his past persecution and the innocent life of the Apostles, said: For I am an Apostle: those who are not worthy to be called an Apostle have persecuted the Church of God (1 Cor. 15:9). Because he talked about the innocence of the Apostles, and in his eyes, due to previous malice, all his concern for the Church, which he showed, seemed insignificant, and he did not pay attention to how much higher he was than many according to the accepted understanding, because, preoccupied with their innocence, he grieved that he had once been a persecutor. But let's see how one of the Apostles is surprised at the understanding that was given to Paul. We dwell on the chief Apostle, who, admonishing the disciples, says: just as our beloved brother Paul wrote to you according to the wisdom given to him, just as in all his epistles, saying in them: in them there is a certain inconvenience of understanding, even as lack of teaching and lack of affirmation corrupts (2 Pet. 3: 15-16). So Paul marvels at the innocence in all the Apostles, and the chief Apostle marvels at the wisdom in Paul. Consequently, those who mutually excite each other from where they begin to fly touch each other with their wings. 34. So Almighty God does in the hearts of people what He does in earthly kingdoms. For He was able to bestow upon every kingdom all its fruits; but if one country did not need the fruits of another country, it would not have communication with this other country. That is why it happens that He gives abundance of wine to one country, and oil to another; makes this one abundant in livestock, and the other in fruits, so that this one, abounding in what the other does not have, and the other, repaying with what this one needs, may have fellowship of the grace of unity among themselves, even different lands. Consequently, in whatever relationship the countries of the earth have among themselves, so do the holy souls, who, communicating one another in return what they have received, pass on, as if countries to countries, their fruits, so that all may have unity in one love. 35. But meanwhile, you need to know that just as all the elect pay attention to the fact that others have received better things from God than themselves, in order to prefer them in thought to themselves, and with humility will bow before them: so the souls of the wicked never reason that another has more good than they, but think that they have more than another. For they do not appreciate what benefits another soul has received and what they do not have; but they stop at what good they themselves have, and what evil there is in another. And when Almighty God divides the virtues in order to humble one in thought before another; then the wicked use the benefit they have received in order to perish from it in pride, always thinking only about those benefits that they have and which others do not have, completely not paying attention to how many benefits others have and which they do not have. So, what Divine love distributes to increase humility, wicked souls turn into an increase of pride; and after the transformation of duties they move away from goodness where they should have grown in the goodness of humility. 36. That is why, beloved brethren, it is necessary that you always look in yourselves at what you have less, and in your neighbors at what they have received more than you, so that, looking at your superiors for the good that they have, but you do not have, you yourself, through humility, will rise to acquire the same. For if you value in them the benefits you have received, and they value in you the gifts that you have, then you hide each other, so that excited you can always fly to the heavenly. It follows: the voice of the wheels that hold on to them, and the voice of the coward is great (Ezek. 3:13). 37. We said above (conversations VI, part 2 and further) that the wheels signify the Testaments of Holy Scripture. Therefore, the voice of the wheels is the word of the Covenants. So after the voice of the wings of animals, the voice of wheels is also heard; because, upon acceptance of the word of the Preachers, when the virtues of the saints elevate them to higher work, and they mutually encourage each other to perfection, then the state of the holy Church improves so that the pages of the Testaments of Holy Scripture are read throughout the world. For everywhere the Holy Gospel and the sayings of the Apostles are heard, the law and the Prophets are read everywhere. So the voice of the wings is followed by the voice of the wheels; since after the miracles of the saints the words of Holy Scripture are freely and willingly heard in the Holy Church. These wheels stick to animals; because, as stated above, after the life of the saints comes into reverence, the words of the Testaments also become venerable before people. 38. Or, rather, the wheels adhere to the animals because in the life of the Holy Fathers we learn what we must understand in the book of Holy Scripture. Because their lives clarify for us what the scriptures of the Testaments say in their instructions. But we have a question: why, after what is said above: and hearing the voice of a great coward behind me, after the voice of wings and wheels is also added: and the voice of a great coward? If we look at this carefully, we can discover that this repetition is not done in vain. 39. Because there are two great cowards who shake our hearts. One coward comes from fear, another from love; one - from the contrition of those who repent, the other from the ardor of those who love. So, after the word of the sermon, the first coward occurs, when we cry about the sins that we have committed; and after the voice of wings and wheels, there is a second coward when we, with great tears, strive for those heavenly blessings that we hear about. For, since within the Holy Church we recognize examples of virtues in many fathers, we daily hear, as it were, the sound of wings; and since holy sayings are heard everywhere, we are excited, as if by the sound of wheels. And since through the same sacred sayings we are inflamed with the love of our Creator, burning with the fire of great ardor, we cry that we are still far from the face of almighty God. So after the first voice of the great coward, finally there is another voice of the great coward; because, knowing God, we begin to cry over sins, and having already loved Him Whom we have come to know, we do not cease to desire Him with sighs. So the sound of wheels is followed by the voice of the great coward; because when the Testaments of God begin to sound in the ear of the heart, then the spirit of those listening, touched by love, is prompted to tears. That is why the words of Holy Scripture are sweet in the hearts of those who read them; That’s why lovers mostly read them in solitude, as if furtively and silently. Therefore, through another Prophet it is said: you have cut off the heads of the mighty in a frenzy, they will shake in it: they will open their bridles (mouths) like a devouring beggar's secret (Hab. 3:14) 42. For Almighty God cut off the heads of the mighty in alienation, because through alienation He rejected the pride of the Jews from Himself. In this alienation the pagans moved forward; because when the Jews fell away from the faith, then the hearts of the pagans rushed to the knowledge of the faith. It is these pagans who open the mouth of their hearts to feed on sacred reading, and eat like a beggar in secret; because they begin to read the words of life with haste and silence. 40. But you need to know that the more the listeners succeed in love and understanding, the greater the grace of the spirit is given to the holy Preachers. That is why the Prophet, having said before: and the spirit took me, and heard the voice of the great coward behind him, after the voice of the great coward, wings and wheels, and again the great coward, immediately adds: and the spirit lifted me up, and took me. 41. Why does the one who has already said that he is taken up by the spirit again say that he is lifted up and taken up (by the spirit)? But the soul of preachers soars higher and higher when, through them, the understanding of the listeners moves forward towards the desire of Almighty God. It is these holy Preachers who rise to such perfection that through their ministry the gifts of grace are multiplied in the holy Church, as it is written about the same holy Church: give her reins (water pipes) drink, multiply her life: in her drops (drains) she will rejoice, shining (vegetating) (Ps. 64:11). Because the water pipes of the Church are the holy Preachers who moisten the soil of our heart. But when the water pipes are filled to overflowing, then the life of the Church multiplies; because when Preachers receive the most abundant grace of the spirit, then the number of believers increases. This holy Church rejoices over her drains. For through the drain the same water falls from the roof to the ground that is poured onto the roof from heaven. The holy Preachers serve as the roof for the Church, covering us with mediation and exhortations. But since the heart is watered from above by preaching, it is as if water flows from heaven onto the roof. And since we get drunk with their words, it is as if water flows from the roof to the ground. So the holy Church, settling down, rejoices in its drains; because when she is born in faith and good works, then she discusses the gifts she has received and rejoices in the words of those who preach. since with the success of the listeners, grace increases for the better to their Preachers; then the Prophet says: and the spirit lifted me up, and took me away. For the Preacher rises more and more and is charged from where the listener begins the change to a better life. 42. But the question arises: since the spirit does not raise up the soul if it does not take it, then why does it say first, “raise up,” and then, “take?” But here the word - taken - means constantly held. For there are some whom the spirit exalts, but does not take, whose mind, although capable of seeing spiritual things, whose life, remaining in carnal affairs, is not consistent with reason. For Balaam was raised up by the spirit of prophecy, but was not taken; because, although he truly could see far into the future, despite this, he did not want to detach his soul from earthly desires (Numbers 24:4-5). But since the Holy Prophet was exalted both in knowledge and equally taken in life; then let's listen to what he is like as he continues the sermon. And I went away sorrowful in the indignation of my spirit 43 . 43. Think, dearest brethren, why did the one in whom the gifts of the Holy Spirit were multiplied depart with sorrow? Is it possible that every heart that draws on the same Spirit is grieved in the indignation of its spirit? Therefore, you need to know that for whom real life is still pleasant, even if he spoke the word of God, he is not an exalted and unaccomplished Preacher. For the soul that is filled with the Holy Spirit is disposed by Him to receive temporary grief and eternal delight. It is pleasant, of course, to enjoy human blessings, but only for someone who has not yet tasted any heavenly joys; because the less he understands the eternal, the more pleasantly he settles down on the temporary. But whoever has already tasted with the lips of the heart what the sweetness of heavenly rewards must be like, what those choirs of Angels are like who sing hymns, what an incomprehensible vision of the Holy Trinity must be like; for the more pleasant what he sees inside should be, the greater the bitterness turns into everything that supports the outside. He quarrels with himself because he remembers having done something bad, and he does not like himself when he has already begun to like the One who created everything. He reproaches himself for his thoughts, scolds himself for his words, and punishes himself with tears for his deeds. He sighs for heavenly things, and tramples down earthly things out of spiritual contempt. And while he still does not have even a particle of what he wants, he still considers it a pleasure to cry and punish himself with uninterrupted tears. And since he does not yet see himself in the fatherland for which he was created; then in this exile of this life he likes nothing more than his crushing. For he despises subordinating himself to the temporal, and ardently desires the eternal. Therefore, through Solomon it is rightly said: for in the abundance of wisdom is the abundance of understanding, 44 and whoever applies understanding will add sickness (Eccl. 1:18). For those who know heavenly things are indignant at subjecting their souls to earthly things. And when we begin to philosophize more about what bad things we have done, then we become angry with ourselves, and in much wisdom there is much indignation; because the more we succeed in knowledge, the more we resent ourselves for our depraved life. And with knowledge, sorrow increases; because the more clearly we perceive the eternal, the more we grieve that we are in the misfortune of real exile. Or, as another translation says: and the one who applies the mind will apply the work. For the more clearly we begin to understand what heavenly joys are, the more we work with tears to be able to escape the snares of our delusions. So in the abundance of wisdom there is a great deal of indignation; because if we are already thinking about the eternal, then we are indignant at the fact that we desire the temporary. If we are already thinking about the eternal, then we despise ourselves because we have done something that could remove us from the love of eternity. Conscience reproaches itself, accuses itself of what it has done, condemns the accused through repentance, and a battle takes place in the soul, giving birth to peace with God. 44. So Ahaav, the wicked King, denounced by the Prophet, when he heard about the Divine determination against him, was afraid and was oppressed by great sorrow, so that the Lord said to his Prophet: Have you seen how Ahaav was touched at My presence? For this reason I will not bring evil in his days (1 Kings 21:29). With these words, one must think about how pleasing to Him is the bitter sorrow of His chosen ones, who are afraid to leave Him, if He was so pleased with the repentance of even the wicked, who was afraid of losing real life! Or how should voluntary contrition for sins in those who please Him be pleasant for Him, if for a time it was pleasant even in those who were disgusting to Him? But you need to know that out of love for Almighty God from the fullness of the heart no one can do this except one whose soul has been embraced by the Holy Spirit. For when will man, by his own strength, achieve to despise earthly things, love heavenly things, desire peace with God, fight with himself, reproach himself in his thoughts, and punish himself with tears? No one can do this unless someone is supported by the grace of God. That is why it is added: and the hand of the Lord was strong on me (Ezek. 3:14) 45. 45. Because we absolutely cannot rise to good deeds unless the Spirit first lifts us up and further strengthens us. But we must ask: if above about the scroll that (the Prophet) received, it is written: it was in my mouth like honey, sweet; then how can it be said after this: I went away sorrowful in the indignation of my spirit? Because it is quite surprising if sweetness and bitterness come together. But according to higher understanding, one must know that for whom the Word of God in the mouth of the heart begins to be sweet, that spirit without a doubt becomes upset against itself. For the more truly he learns from it what he should be, the more severely he punishes himself with the bitterness of repentance, who dislikes himself the more, the more extensively, according to Holy Scripture, he sees in Almighty God what he should love. But since man cannot achieve this by his own strength; now it is correctly said: the hand of the Lord was with me, strengthening me. For in Holy Scripture the Only Begotten Son is sometimes called the hand of the Lord, because by Him all things were (John 1:3). And the Almighty Father speaks about His ascension through Moses: I will lift up My hand into heaven (Deut. 32:40). This hand, which strengthens the hearts of His chosen ones, told the disciples: without Me you can do nothing (John 15:5). Consequently, in everything we think, in everything we do, we always need to pray, so that we can think under inspiration and act with the help of Him who lives and reigns with the Father in unity with the Holy Spirit. God forever and ever. Amen. Conversation eleven. (The saint) continues the explanation of chapter III, from verses 15 to 20; where he discusses: pastoral duties, mutually related sins, authorities and subordinates, and mainly about the blindness of reason. Among the miracles of prophecy, the books of the Prophets also have this marvel that in them, just as things are explained by words, so sometimes words are explained by things, so that not only sayings, but also deeds must be prophecy. Therefore now it is said: I came to captivity, to a multitude of new fruits, to those who dwelt near the river Chebar (Ezek. 3:15) 46. 1. When it was necessary to indicate that (the Prophet) had come to captivity, then what was the need to designate a place with fruits, in the words: to many new fruits, if not the fact that places are often designated by things? Since many years of captivity had already passed before the time of Ezekiel’s prophecy, and many of those who were taken into captivity had already died, the Prophet came preaching to their children. Therefore, it is said to him above: Son of man, I will send you to the house of Israel, those who grieve Me, who have grieved Me, they themselves and their fathers have rejected Me to this day. And sons who are cruel and hard-hearted: I will send you to them (Ezek. 2:3-4). Since many of them were disposed to faith, and through obedience to bear the fruits of virtue, they are called many fruits. And that good souls are called the fruits of God, another Prophet testifies to this, saying: Holy is Israel to the Lord, the firstfruits of His fruits (Jer. 2:3). For later the pagans who turned to faith also became fruits of the Lord. But since Israel first believed in the Lord, the Prophet rightly called him the firstfruits of His fruits. So, since the Prophet was not sent to the previous people, but brought the word to the children of this very people, he came to many new fruits. But what is signified by the river Khobar, we have already said above (Conversations II, part 6), which we do not repeat here, so as not to create disgust through repetition. It follows: And I sat down where they sat, and remained there seven days, grieving in the midst of them (Ezek. 3:15) 47. 2. It is remarkable with what sympathy the Holy Prophet connects himself with the captive people, and with their sorrows through their existence and grief; because the root of the word is the power of deed. And the word that is pronounced by the preacher with spiritual sympathy is readily accepted from those listening. Thus, when iron is welded to iron, it first softens so that later one supports the other. For, if it had not been previously softened, it could not be firmly connected with one another. So the Prophet sat down with the captive people, and remained grieving in the midst of them, in order, with the grace of love, to soften them to compassion for himself, and immediately support them with the power of words. But if the people of Israel, which are called a house of sorrow because they did not recognize their guilt even under the rods, did not crush their souls with any sorrow, then the Prophet was able to sit grieving among those rejoicing in order to silently show what he came to talk about for admonition. And before he began to speak, he formed the form of words from what he was silent about in grief. It follows: And after seven days the word of the Lord came to me, saying. 3. By the fact that (the Prophet) sat in grief for seven days, and after the seventh day received the words of the Divine command that he should speak, he clearly shows that during these very days he was silent in grief. He was sent to preach, and sat silent for seven days. What does the Holy Prophet inspire us with his silence, if not that he who knows how to speak the truth must first learn timely silence? For silent discussion is, as it were, the food of the word. And rightly, through abundant grace, the one who first, out of humility, is silent at the right time, receives the word. That is why Solomon says: a time to be silent, and a time to speak (Eccl. 3:7). For he does not say: a time to speak, and a time to remain silent, but first he sets a time to be silent, and after - to speak; because we must learn not through speaking silence, but through silence speaking. So, if the holy Prophet, sent to preach, was previously silent for a long time in order to speak correctly afterwards, then we must discuss what is the guilt of not remaining silent for someone whom no necessity forces to speak. – It follows: Son of man, I have given you to the house of Israel as a guard (Ezek. 3:17). 4. It should be noted that the Lord calls the one he sends to preach a guard. For whoever is entrusted with the care of others is called a guardian, so that he sits at the height of his mind and justifies his name by the power of his activity. For he who sits below is not a watchman. Because the watchman always stands at a height so that he can see from afar what he finds. And whoever we put in charge of the people must stand at the top in life in order to be able to be useful in insight. Therefore, another Prophet exhorts the guard, saying: go up to the high mountain and preach good news to Zion (Is. 40:9). Precisely because the one who takes the place of a preacher ascends to the heights of virtue, so that he moves to the heights and in practice exceeds those who are entrusted to him; since the more insightfully he can see the life of his subordinates, the less he subordinates his soul to earthly goods, which he despises. 5. Oh, how hard it is for me what I say, because when I speak I beat myself, whose tongue does not correspond to the dignity of preaching, nor does his life conform to the tongue as it should! I often get entangled in idle words, and I stop admonishing and edifying my neighbors through laziness and negligence. Before God I became dumb and talkative - dumb for the necessary, talkative for the idle. But the Word of God prompts Me to speak about the life of a guardian. I cannot remain silent, and yet I am afraid to beat myself with words. I will, I will speak so that the sword of the word of God, although even through myself, will pass to pierce the heart of my neighbor. I will, I will speak, so that the word of God will thunder through me even against me. I don’t hide myself in my guilt, I see my laziness and negligence. Perhaps the very consciousness of guilt in the merciful Judge will be taken as a request for pardon. 6. In the monastery I was able to keep my tongue from idle talk and keep my mind almost continuously in prayerful tension. But after I put the shoulder of my heart under the shepherd’s burden, my spirit cannot always be self-collected, because it is scattered in many ways. For I am forced to decide the affairs of sometimes Churches, sometimes Monasteries, and often reflect on the life and affairs of private people; sometimes to support the duties of citizens, sometimes to cry for those killed by the swords of the barbarians, and to fear the wolves attacking the herd entrusted to me; sometimes to take care so that the benefits for those who maintain order do not deplete, sometimes to indifferently tolerate some predators, sometimes to go out to meet them out of a desire to observe love. So, if the mind, distracted and disconnected, is occupied with so many thoughts: then when should it return to itself in order to fully engage in preaching, and not deviate from serving the preaching of the word? Since, out of necessity, I often have communication with the men of this century, for myself I sometimes soften the severity of the language. For if I keep myself in constant strictness of my observation, then I know that the weakest run away from me, and I never attract them to what I want. That’s why you often have to listen to their idle talk. But since I myself am weak, lured little by little into idle talk, I already willingly begin to say what I involuntarily began to listen to; and where it was boring to fall, there you like to lie. So what am I, and what kind of guardian am I, when I do not stand on the mountain of doing, but still lie in the valley of weakness? But there is a Creator and Redeemer of the human race, Who can grant to me, unworthy, both the height of life and the power of language; For the sake of love for Him, I do not spare myself in preaching Him. 7. So the life of a guard should always be both high and prudent. For in order for him not to be partial to earthly things, it must be high; and in order not to be wounded by the arrows of a hidden enemy, she must be careful on all sides. It is not enough for a guard to live on high, if by constant conversation he does not attract his listeners to the heights, and with his tongue does not inflame their hearts to the love of the heavenly fatherland. But he will probably do this when his tongue is inflamed with life. For a lamp that does not burn itself does not light the thing under which it is placed. That is why the Truth about John says: he was a lamp of grief and light (John 5:35), - burning, that is, with a heavenly desire, shining with a word. So, in order for the truth of the sermon to be preserved, the height of life must be maintained. Therefore, in the voice of the bridegroom of the holy Church in the Song of Songs it is rightly said: your nose is like a pillar of Lebanon (Song. 7:5). What kind of praise is it, my brothers, that the bride’s nose is likened to a pillar (tower)? But since we always distinguish incense from stench with our nose; what does the nose mean if not the legibility of the guards? The guard is precisely called the nose, and, as it were, a pillar, and Lebanese; because one must always be selective in assumptions, and strong and prudent, and stand at the height of life, i.e. do not lie in the valley of weak activity. For, just as a tower is built on a mountain for observation so that enemies can be seen in the distance, so the life of a preacher must always be firmly built at a height in order, like the organs of smell, to distinguish the stench of vices and the fragrance of virtues; in order to see the invasions of evil spirits in the distance, and with his forethought to make the souls entrusted to him cautious. – It follows: Hear the word from My mouth, and rebuke it from Me (Ezek. 3:17). 8. Here again the Prophet receives instructions not to say what he will not hear, but first to open the ear of the heart to the voice of the Creator, and then to open the mouth of his body to the hearing of the people. Therefore, another Prophet says: I will incline my ear to a parable, I will open my fortune-telling (riddle) to the psalter (Ps. 48:5). For the one who preaches Orthodoxy first, as it has been said, inclines the ear of the heart to the inner verb, so that later he can open his bodily lips to offer exhortation. - It follows: “Whenever you say to the wicked, you will die; and neither shall you tell him, nor say, that the wicked man shall remain, and turn from his way, even as he shall live: that wicked man shall die in his iniquity, but I will require his blood at thy hand (Ezek. 3:18). 9 . With these words, what should we notice, what should we think carefully about, if not that neither the subordinate dies through the fault of the superior, nor the superior remains without guilt when, not listening to the words of life, the subordinate dies through his own fault? For for the wicked, death is the due reward, but the guardian is obliged to inform him of the path to life, and to expose his wickedness. But if the watchman remains silent, then the wicked himself will die in his wickedness, because by his wickedness he has deserved not to be worthy of the speech of the guard. But the Lord will exact his blood from the hand of the guard, because he killed him by putting him to death with silence. In both of these cases, you need to think about how the sins of subordinates and superiors are mutually related; because where a subordinate dies through his own fault, the superior stands guilty of death because he was silent. So think, beloved brethren, think that we, too, as shepherds, are also unworthy because of the guilt of you, over whom we were placed as such. And if you ever indulge in wickedness, then we are also guilty, who do not resist and do not condemn your criminal desires. Therefore, you spare yourself and us when you stop committing lawlessness. And we spare you and ourselves when we do not remain silent about what is criminal. Oh, how pure from the blood of those entrusted was that glorious Preacher who said: I am pure from the blood of all. I wouldn’t hesitate to tell you the whole will of God (Acts 20:26–27)! For if he had not spoken, he would not have been clean of blood. But he took care to tell the whole will of God to those from whose blood he was clean. With this expression we are touched, embarrassed, and become guilty, we who are called Priests, who, in addition to our own sins, are subject to responsibility for the death of others; because we kill as many as we see every day going to their deaths due to our indifference and silence. 10. But when it is said: I will require his blood at your hand, then if in this place the name blood means bodily death, the horror for us for our silence increases; because if someone placed as a guardian over his subordinates is so gravely guilty even of the death of a body that sooner or later must die, then what guilt is he exposed to for the death of the soul of his subordinates, which could live forever if it had heard the words of correction? But sins can be better understood under the name of blood. Therefore, someone, mourning the sins of the flesh, said: Deliver me from blood, O God, God of my salvation (Ps. 50:16). So the blood of the dying man is exacted from the hand of the guard because the sin of the subordinate is blamed on the superior if he remains silent. Therefore, there is a means to be free from guilt even when a subordinate dies. Let him rise up (the guard), be vigilant on guard, let him resist evil deeds, as it is written: be not weak; encourage your friend too, whom you have spoiled. Do not let your eyes sleep, nor let your eyes slumber (Prov. 6:3-4). Therefore, here too it is added: and if you tell the wicked, and he does not turn from his iniquity, and from his way (lawless), the wicked one will die in his iniquity, and you will deliver your soul (Ezek. 3:19). 11. For a subordinate dies without you when the cause of death remains stubbornly contrary to you. For you participate in death, which you cannot argue with. And it is wonderful what should be preached by the guardian, namely, faith and works. For (the Lord) says: even if you tell the wicked, he will not turn from his iniquity, and from his way (lawless). Lawlessness is an expression of unbelief, and a lawless path is an expression of lawless activity. And every guardian must strive to first attract to the Orthodoxy of faith, and then to a pious life, i.e. in good activities. 12. But since we are talking about exhortation, we must briefly note what order should be in the mouth of the shepherd, and what deliberation in speech. For the teacher must consider what to say, to whom to say, when to speak, how to speak, and how much to speak. For if one of these is missing, then the speech will be unsuccessful. Because it is written: although you have brought the right, you have not shared the right, have you not sinned (Gen. 4:7). But we bring correctly when we do a good deed with good disposition, but we divide incorrectly if we neglect to be discriminating in a good deed. For we must consider what we should say, so that, according to the word of Paul, our word may always be in grace, diluted with salt (Col. 4:6). 13. But we need to discuss who to talk to; because often a word of reproach accepted by one person is not accepted by another. And often one and the same person becomes different due to circumstances. Therefore, the Prophet Nathan struck David with a strong word of reproof after adultery. When this one pronounced judgment on the sheep stealer: the son of death is the man who did this, then he immediately answered: you are the man who did this (2 Samuel 12:5, 7). But to him (David), speaking about the kingdom of Solomon, since there was no guilt behind him, he (Nathan) humbly bowed. So, since the cause was different in one and the same person, the prophetic speech was not the same. 14. We also need to discuss when we should speak; because often, although one does not like the reproach, it is later accepted favorably. And sometimes what is said becomes weak because the time at which it should have been said is missed. For even the wise woman, seeing Nabal drunk, did not want to expose the guilt of stubbornness to the one whom, after sobering up from wine, she had profitably struck with the words of her reproof (1 Samuel 25:36-37). And the Prophet proclaims that the denunciation of the speeches of flatterers should not be postponed until the future, saying: let those who are ashamed of us return, saying: good, good (Ps. 69:4). For flattery, if it is patiently accepted for the time being, multiplies, and little by little delights the soul to the point that it weakens from the pleasure of speech for the severity of its righteousness. But in order for it not to grow, it must be repelled immediately and without delay. 15. We also need to discuss how we should speak. For often the words that return one to the path of salvation inflict wounds on another. Therefore, the Apostle Paul, who, giving instructions to Titus, says: reprove with all commandment (Titus 2:15), and when giving instructions to Timothy, says: reprove, rebuke, exhort with all longsuffering and teaching (2 Tim. 4:2). What does it mean that authority prescribes to one, and long-suffering to another, if not that he knew one meek in spirit, and the other ardent? The meek one, due to the importance of leadership, needed strictness of word, and the one who was heated in spirit had to be tempered with patience so that, when he became heated more than appropriate, instead of healing his wounds, he did not injure healthy places. 16. We must also take care about how much we should speak, so as not to bring our listener to disgust when we prolong the word or exhortations or reproofs to someone who cannot bear much. Therefore, the same glorious Preacher says to the Hebrews: I pray you, brethren, receive the word of consolation: for having written a little letter to you (Heb. 13:22). However, this befits mainly the weak, so that they listen to what, although small, is clearly understandable for them, and can prompt their soul to the contrition of repentance. For if a polysyllabic speech of exhortation is spoken to them at one time, then, not being able to retain much, they lose everything. Therefore, physical doctors, although they smear a suitable medicine on those bandages that they apply to weak stomachs, but with a thin layer, so that they, smeared with a thick layer, instead of strengthening the weakness of the stomach, do not aggravate it. 17. However, you need to know that even if the abundant speech goes beyond its limit, it is not dangerous for the listeners. But if how, what should be said and to whom is discussed without special care, then this is very dangerous. For bashful souls, in the case of any crimes, must be meekly rebuked, because, in the case of cruel reproof, they are more lost than they are brought to their senses. On the contrary, cruel and shameless souls, in the event of a meek reproof, are prompted by meekness itself to commit great crimes. 18. We conveniently learn this from the same glorious preacher, who, having learned that the Corinthians, due to their adherence to individuals, fell into schism, giving admonition to their modesty, begins his speech with gratitude and praise, saying: I thank My God always for you, for the grace of God given to you in Christ Jesus: for you have been enriched in everything in him, in every word and in every mind. For the testimony of Christ will be known in you (1 Cor. 1:4-6). Further he adds and says: for you will not lack a single gift, waiting for the revelation of our Lord Jesus Christ (v. 7). I ask you, Paul: if there is no longer any lack, then why do you bother writing to them? Why are you talking to them when you are far away? Let us therefore discuss, dearly beloved brethren, how much he praises them. So he affirms that they have been given the grace of God, says that they are enriched in everything, every word and every knowledge, confirms that the testimony of Christ, i.e. the fact that he testified to the death and resurrection of Christ was established in their lives, and testifies that they are not deprived of a single talent. Who, I ask, will believe that he will later scold those whom he praises so much? For after everything else he adds: I pray you, brethren, in the name of our Lord Jesus Christ, that you all speak the same, and that there be no strife among you (Ibid., v. 10). For what kind of discord could creep into the midst of people so perfect and so praised? Let me know about you, my brethren, sent from Chlois, for the essence of zeal is in you. I say this, as every one of you says: I am Paul, I am Apollos, I am Cephas, I am Christ (Ibid., vv. 11 - 12). Here he praised those whom he praised for every word and every knowledge, about whom he said that they were not deprived of a single talent, continuing his speech a little, and proceeding to meek reproof, reproaching them for division among themselves; and in those whose health he testified, he then opened the wounds. For the skilled doctor, seeing that the wound needed to be opened, but noticing the patient’s fear, stroked it with his hand for a long time, and suddenly cut it. First he laid the welcoming hand of praise, and then thrust the iron of reproach. For if bashful souls were reproached without friendliness, so that under other circumstances they had to listen to what should serve as consolation, then they would immediately fall into despair from the reproach. 19. But did Paul really lie when he first said that those who were not deprived of a single gift, to whom he later intended to say that they had no unity? - No; who would believe this about him except a madman? But since among the Corinthians there were some filled with every gift, and there were some who fell into partiality for persons, he began with the praise of the perfect, in order to touch with meek reproach the reproof of the imperfect. Even in this, he borrowed a method for healing the heart from healing the body. For the doctor, seeing a wound that must be opened, first strokes with his hand those healthy members that are near the wound, so that after quietly stroking he moves on to those that are wounded. So, when Paul praised those who were perfect in Corinth, then he touched the healthy members near the wound; and when he reproached the weak for division, then he opened a wound on the body. 20. However, let's look at the same person who acts with such quietness and meekness in correcting the Corinthians, how he arms himself against the Galatians, who apostatized from the faith. For without any preliminary patience out of modesty, without any precondition of a pleasant word, at the very beginning of his epistle he reproachfully denounces those who, as he became aware, have fallen from the faith. After the greeting, he begins like this: I am alienated, for you are so quickly transformed from him who called by the grace of Christ (Gal. 1:6). To them, with obvious abuse, after other things, he adds: about the foolishness of Galata, who you deceived is (Gal. 3: 1). For cruel souls would not at all have confessed to the evil they had committed if they had not been struck by open reproach. For those who reach the point of shamelessness are often aware of their sins to the extent that they are scolded for the sins they have committed, so that those crimes for which they suffer less scolding are considered lesser, and for which they are scolded more strongly, they consider them to be greater. Therefore, it is always necessary to adapt the speech of the preacher to the qualities of the listeners, so that neither the bashful speak cruel, nor the shameless meek. And what is surprising if the sower of the word of God does this, when the farmer, throwing seeds on the ground, first considers the quality of the earth, for what seeds it will be suitable, and after considering the quality, sows the seeds? – But since we have talked for a long time about the quality of teaching, we must return to the order of explanation that we began. And when a righteous man turns from his righteousness and commits a sin, and gives torment before him, he will die, because you did not forbid him: and he will die in his sins, and the righteousness he has done will not be remembered; but his blood will I require at your hand (Ezek. 3:20). 21. since the preacher was silent before the righteous man who fell into sin, he becomes guilty of his blood. And the one who did not try to be careful in preaching became a participant in guilt. But when it is said: he will die in his sins, the righteousness he has done will not be remembered, then we especially need to think about the fact that, indulging in sins, we in vain remember our former virtues; because in committing sins there should be no reliance on past good deeds. But one may ask: should a righteous man preach before he falls, or even after he falls? - since the preacher must watch so that he (the righteous) does not fall to the point of falling, then without a doubt (it is necessary to preach) before he falls. For further it follows: if you tell the righteous that he will not sin, he will not sin, the righteous will live the life he forbade him, and you will deliver your soul (Ezek. 3:21). 22. So, if a preacher delivers his soul because he tells a righteous man not to sin, then when the righteous man, through the silence of the preacher, falls into sin, then the preacher becomes guilty of being silent. But which of us, I ask, is sufficient to not only zealously reprove sinners, but also watch over the righteous so that they do not fall? For we, aware of our weakness, when we see righteous men, do not dare to exhort them to adhere to the righteous path, which, as we see, they adhere to; and yet the preacher has the duty to exhort even the righteous. Therefore, the glorious preacher said: I must eat to the wise and to the foolish (Rom. 1:14). 23. But in all this that is said about the righteous man who turned aside to wickedness, what is difficult to explain and very terrible is that the Lord says: I will give torment before him 48 . For he says: the righteous will turn away from his righteousness, and commit a sin, and I will give torment before him. For we say that if anyone has committed iniquity, he has stumbled, and what we say is absolutely true. Why else does Almighty God place a stumbling block on those whom He sees stumbling and falling through the iniquity he has committed? But righteous are the destinies of almighty God; and He who waits a long time for a sinner to convert, lays yet another stumbling block for the one who does not convert and despises, so that he may hit his forehead even harder. 24. Because sin, which is not quickly cleansed by repentance, becomes either sin and the cause of sin, or sin and punishment for sin, or sin both and the cause of sin and punishment for it. For everything that is done before (contrary to the law) is sin. But if (this sin) is not soon cleansed by repentance, then Almighty God, by righteous judgment, allows the bound soul of the sinner to fall into another crime, so that it, which did not want to make amends for what it had done with tears and contrition, begins to multiply sin upon sin. Therefore, sin not washed with tears of repentance is sin and at the same time the cause of sin; because from him comes something from which the soul of a sinner falls even deeper. But sin, born from sin, is sin and at the same time punishment for sin; because, with increasing blindness, it is born from retribution for previous guilt, so that the very increase in vices are already, as it were, some executions on the sinner. However, it sometimes happens that one and the same sin is both sin and punishment for sin, and at the same time the cause of sin. Let us imagine that someone desired the property of his neighbor; since he could not take the things openly, he stole them; but when accused of theft, he confirmed with an oath that he did not steal it. Therefore, the desire and the cause of sin are put into sin for him, because through it he reached the point of theft. But the very theft by which he stole the desired thing became for him both a sin and a punishment for sin; because from the reward of an unnatural desire, it turned into theft, and the guilt of the heart was expressed in action from revenge for blindness. But since he tried to cover up the theft with a false oath, sin was born again from sin. Therefore, theft, which occurred from desire, and produced a false oath, became a sin and punishment for sin in relation to the preceding crime, and a sin and the cause of sin in relation to the subsequent crime, since it was born from the first, and gave birth to the second. Paul expressed this well about some who understand God and do not honor him, saying: because they, having known God, did not glorify Him as God, and did not give thanks, but became futile in their speculations (Rom. 1:21). This is sin and the cause of sin. What comes from this reason, he adds: and their senseless heart was darkened: calling themselves wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed creatures, and creeping things (Rom. 1:21-23). This is sin, and the punishment for sin. But it would still remain a sin and a punishment for sin if something else were not born from this sin. For after their unbelief is added: Wherefore God gave them up, according to the lusts of their hearts, to uncleanness, that they might defile their own bodies (Rom. 1:24). So those who, having come to know God, did not glorify Him as God, from this sin and the cause of sin even went so far as to fall even into the worship of reptiles and birds. But since through this very blindness they even reached uncleanness and defilement of the flesh, then the very blindness of their unbelief in relation to the previous understanding is both sin and punishment for sin, and in relation to subsequent uncleanness, sin became the cause of sin. But since this was discussed for a long time in moral books (Book XXV, Chapter IX. Part 23. 24), we now do not need to dwell on this for a long time 49 . 25. But we need to think with fear about how the righteous and omnipotent God, angry at previous sins, allows a blind soul to fall into others. Therefore, Moses says: the sin of the Ammorites was not fulfilled until now (Gen. 15:16). And David says: add iniquity to their iniquity, and let them not enter into your righteousness (Ps. 68:28). Another Prophet also says: oaths, and lies, and murder, and theft, and fornications are spread over the earth, and blood mixes with blood (Hos. 4:2). For blood is mixed with blood when sin is added to sin, so that in the eyes of God the soul appears covered in blood from a multitude of iniquities. The Apostle Paul says: to fulfill their sins always (1 Thess. 2:16). And to John through the Angel it is said: he who offends, let him offend again: and the foul, let him be defiled again (Rev. 22:11). Therefore, now the Lord says: when a righteous man turns away from his righteousness and commits a sin, I will give torment before him (I will lay a stumbling block before him). Clearly He says something like this: since through repentance he did not want to see what he had already hit with his forehead, then, according to righteous judgment, leaving him, I will give him something else that he will hit. However, the Lord’s putting it down does not at all mean forcing one to sin, but not wanting to free one from sin; since it is said about Pharaoh: I will harden his heart (Ex. 7:3). For the Lord does not harden the heart of a sinner, but is called hardening because he does not free him from hardness. Since the merciful God gives us a long time for repentance; but when we use the long-suffering of His grace to increase guilt, then He strictly turns this very time, which he lovingly proposed for mercy, into punishment, so that whoever does not want to convert during the time given to him, multiplies his sins for guilt through something with which he could cleanse them if he wanted to convert. Therefore it is written: I do not know how the goodness of God leads you to repentance; Because of your cruelty and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation of God’s righteous judgment (Rom. 2:4-5). So the wicked man accumulates wrath for himself on the day of wrath from the goodness of Almighty God because, receiving time for repentance and using it for iniquities, he uses the very healing of grace to increase guilt. Therefore, Almighty God, seeing that the means of correction given by Him are used to increase guilt, transforms the very goodness that He showed into the severity of judgment, so that later it hits harder from where it is most expected. And since a person does not want to leave evil in order to live, he multiplies the means to die. But whether the righteous falls into crime, or the sinner suffers death, the guardian must be careful, lest by his silence he be held accountable for those who sin. 26. But meanwhile, as I speak, I want to turn my gaze away from myself, and now the word of God again directs it at myself, so that I see my negligence and am afraid to tell myself what I hear. For, as I said above, whose heart, stretched out over countless worries, can be gathered into itself? Can I ever carefully look at everything around me and examine myself with self-collection? When can I correct the iniquities of the wicked with persecution, protect the deeds of the good with praise and admonition, show fear to some and kindness to others? When will I have the strength to think about what is necessary for the brethren, and to maintain a vigilant city guard after surviving the swords of the enemy, to ensure that citizens do not die from a sudden attack, and among all this, to satisfactorily and powerfully use the word of exhortation to guard souls? For talking about God is characteristic of a very calm and free mind. Because the tongue is harmoniously guided in speech when the feelings are decisively calmed, since disturbed water does not reflect the appearance of the one looking into it, but the face of the one looking into it is reflected when it is motionless. Therefore, most beloved brethren, what admonition can your guard offer you, who is indignant at being worried about so many things? It is true that the Prophet we are talking about, seeing the church in the last revelation, narrates what he saw in this very church, among other things, saying: the earth is up to the windows, and the windows are locked (Ezek. 41:16) 50. And the Apostle Paul says: the church of God is holy, as you are (1 Cor. 3:17; 2 Cor. 6:16). But in this church, the priests and guards serve as windows, who shed light on the holy sermon among the people of believers. But when the ground is up to the windows, and the windows are locked; because when earthly thoughts grow in the hearts of the priests, then the windows do not shed light, because the priests refuse the duty of preaching. 27. There is something else very important in the rank of priests; because they cannot constantly remain in thought about themselves, like those who lead a calm and solitary life. For these (people), as we said above, who are removed from the place of government, can wash away the stains of their sins with tears, and after tears remain in the same contrition of spirit, as it is written about one good woman who prayed at the Tabernacle, and by her attention did not change her soul even after the grace of contrition, when it is said: neither did her face fade away (1 Samuel 1:18). On this (case) we should think that if a woman who desired a son cried like this, then how should a soul who desires God cry? But the priest, even after contrition and tears, has the duty to know about the needs of his sons, and to patiently listen to what the soul turns away from, and after sighing for heavenly things, to bear the burdens of some carnal people, and often to suddenly attune the heart to various dispositions. For it sometimes rejoices over spiritual gains, but when someone suddenly comes crying, then, if it does not take part in his crying, it does not sympathize with his misfortune. And sometimes it grieves over spiritual failures, but suddenly those who rejoice over their own happiness appear. If the priest does not take part in their joy, they will think that he does not love those children with whom he does not rejoice, especially when Paul says: rejoice with those who rejoice, and weep with those who weep (Rom. 12:15). 28. So, I don’t see anything so burdensome for the rank of priests as to incline the severity of the soul to compassion, and suddenly change its mood to adapt to persons who unexpectedly appear; and despite the fact that it is extremely necessary. For when does a sinner return to the grace of virtue after preaching, if the preacher himself seems to have no grace? Therefore, through the same Prophet in the last part it is said: and they (priests) will always enter into the gates of the inner court; Let them not be clothed in (robes of) frivolity (Ezek.44:17). Further about them it is added: and when they go out to the people into the outer court, let them take off their garments, in which they serve: and let them lay them in the gates of the saints (Ex. 28:43; Eze. 44:19). Because woolen clothes are rough. But when the priest begins the sacred rite, when through contrition he enters into himself, then he needs to put on the most subtle meditation, as if in a linen robe. But when he goes out into the courtyard to the people, then he needs to take off the clothes in which he performed the service inside, and appear to the people dressed in different clothes; because if he remains in the severity of self-contrition, if he continues to remain in the sorrow that he had during prayer, then he will not be attentive to words about external objects. And what will the flock do out of necessity if the shepherd refuses to listen and discuss even what the present time requires? So the priest, taking off his coarse clothes, must put them on before the people in order to adapt the disposition of his soul to the patience of the earthly for the benefit of the children. Think, I ask, beloved brethren, what kind of work it should be for a guardian, to direct the heart to what is above, and suddenly to bring it down, and to refine the mind at the height of inner knowledge, and for external reasons of one’s neighbors, so to speak, to suddenly make it coarse in thought. 29. So it is necessary for me not only to explain the words of the Prophet, but also to mourn my misfortune before you. Therefore, I ask that your prayer make me such that I would have power for myself and could be useful to you. Through your intercession, He who, out of His love for our sake, deigned to be weak, can grant this to me, too, unworthy and weak. Since God is that power and wisdom (1 Cor. I, 24), which accepted our weakness in order to make us strong with its weakness - our Lord Jesus Christ, who lives and reigns with God the Father in unity with the Holy Spirit, through all the ages of ages. Amen. Conversation twelve. (The Saint) traces the rest of the third chapter, and brings his explanation to verse 4 of the fourth chapter, tilting it towards various moral or commandments, or advice, for Preachers and listeners. 1. Preserving the truth of history, Divine sayings mean those reasons that are not shown in open speech, sometimes by time, sometimes by place. Time; as the Evangelist says about the Lord’s sermon to the Jews: there was no winter (John 10:22). For among those mysteries about which the Truth spoke, what was the reason for adding the name winter, if not that by the quality of time to indicate the coldness of the heart. Because the hearts of the Jews remained cold even when they listened to the words of truth. And sometimes by place; so to the fleshly people of Israel, after Moses descended from the mountain, the law was given on the plains (Ex. 20 et seq.), and the Lord spoke to the holy Apostles about the highest and spiritual commandments while sitting on the mountain (Matthew 5:1), so that from the very places it could be seen that just as those fleshly were given lesser commandments on the earthly plains, so these, spiritual and holy, had to listen to the heavenly ones commandments on the mountain, so that it would be clearly shown that those who ascend with the heart to the heavenly must leave the baseness of the world and stand on the top of the mind. Therefore, now the Prophet Ezekiel describes what he did at the command of God on the ground, in order to show through the qualities of the places what in the future should be followed according to the secrets of prophecy. For behold, he says: The hand of the Lord is upon me: and he said to me: Arise, and go out into the field, and there he will speak to you (Ezek. 3:22). 2. What does it mean that the Lord first spoke to His Prophet in the midst of the Israelites, and then says: go out into the field, and there he will be pleased with you, if not that he was pleased to first pour out the grace of His prophecy on Judea, and then to reveal it in the space of tongues? For it is not indecent that the field signifies paganism, which extends in length and breadth, i.e. to the whole world. Therefore, it is added: and he arose and died in the field: and behold, there the glory of the Lord stood, like a vision and like the glory of the Lord, which I saw on the river Chebar (v. 23). 3. On the field the Prophet saw the glory of the Lord that he saw in the midst of the Israelites on the Chebar River; because the same glory of the Lord is revealed to the pagans, which previously, by the revelation of the Spirit, appeared to the chosen ones among the people of Judah. It follows: and fell on my faces. 4. Seeing the glory of the Lord, the Prophet fell on his face; because, although a person rises to the understanding of heaven, yet from the contemplation of the greatness of God he realizes the weakness of his condition; and no matter how one cannot stand who before the eyes of God recognizes himself as ashes and dust. It follows: and the spirit came upon me, and set me upon my foot (v. 24). 5. When we humbly prostrate ourselves before God, when we realize that we are dust and ashes, when, discussing the weakness of our condition, we do not have a state of cruelty and pride, then Almighty God restores us with His spirit, and sets us on our feet, so that we, who, in the consciousness of our weakness, humbly fell before ourselves and lie, will then, as it were, stand straight on our feet in virtue. Why is this done to the Prophet in the field, if not to indicate precisely that the chosen ones from among the pagans should be given the Holy Spirit, Who will first cast those whom it embraces out of their state of pride, and then set them firmly on their feet, i.e. for good deeds? For it is said through Paul: Make straight the weak hands and the feeble knees, and make right paths with your feet (Heb. 12:12). Then it follows: and the verb came to me, and said to me: Go down and shut yourself in the midst of your house (v. 24). 6. What does it mean that the Prophet is taken out into the field from among the Israeli people, and then again sent into the house, if not that the grace of preaching, taken away from the Jewish people, is extended to the space of paganism? However, at the end of the world, when the Jews return to the faith, the Prophet, as it were, returns to the house, so that the preaching that now shines so brightly for various peoples will again be in his home, as if in the field. Because it is written: until the fulfillment of tongues will come. And thus all Israel will be saved (Rom. 11:25–26). And through another Prophet it is said: although the people of Israel are like the sand of the sea, their remains will be saved (Is. 10:22). So the Prophet from among the people goes out into the field, and from the field returns to the house in order to signify preaching to those who came out of Judea, which was given to the pagans, and after filling the faith of the pagans, it was again accepted by Judea, who will again accept those gifts of spiritual teaching that she was deprived of. The Prophet is commanded to shut himself up in the midst of your house because during the Antichrist the converted people of Judah will be subjected to severe persecution from those pagans who remain in unbelief. Therefore it is written: Leave the outer court of the church, and do not measure it; for it was given to the Gentiles; They will trample the holy city for forty-two months (Apoc.11:2). And you, son of man, behold, have fallen into chains, and they will bind you with them, and you will not leave the midst of them. And I will tie your tongue to your throat, and you will be dumb, and you will not rebuke them against the husband, because the house is angry (Ezek. 3:25-26). 7. If we follow the order of the typical explanation of these words, then the Prophet in his house accepts bonds and is bound because in the last times, when Judea believes, he will feel the most severe persecution during the time of the Antichrist, so that those who rule it will not accept the preaching of wickedness, but for opposing them they will be subjected to the bonds of tribulation. But it will not come from among them because preaching does not reach the hearts of the wicked, when the tongue of the righteous, bound by sorrows, is silent. For then there will be many of the Jews who do not believe, who will persecute those very Jews who believe. Therefore, it should be noted that it is also said here that the Prophet will undergo chains in his house, to indicate that Judah, when she believes, will endure the sorrow of persecution from her own people. For when they do not believe in the incarnate Only Begotten Son of the Supreme Father, who died, rose again, and ascended into heaven, as is preached on the pages of Holy Scripture; then the prophecy is connected specifically with the Jews. If, as it is said, it again returns to their understanding, then it has, as it were, free passage for its preaching. 8. So the preachers at that time are forced to remain silent before the wicked. Therefore, here it is added: and I will tie your tongue to your throat, and you will be speechless, and you will not reproach them as a husband, before you anger the house. But since during the preaching of Enoch and Elijah many of those who remain in unbelief will return to the knowledge of the truth, as it is said about the same Elijah: Elijah will come first and will order all things (Matthew 17:11; Mark 9:12; Mal.4:5); which both in Zechariah are called two olive trees (Zech. 4:3), and in John two lamps (Apoc. 11:4), then it is rightly added here: and whenever I speak to you, I will open your mouth, and say to them: this says Adonai the Lord (Ezek. 3:27). 9 . For then, as if for the last time, the lips of the Prophet are opened, when, through the preaching of Enoch and Elijah, the Jews, turning to faith, learn that the prophecies of the Holy Scripture were about Christ. - But since we said this in a typical sense, now we will explain the same words to your love in a moral sense. 10. For what does it mean that the Prophet is given the command to go out into the field, if not that every preacher, for the sake of those whom he corrects and turns away from wickedness who are outside him, goes out into the field with his word? And there he sees the glory of the Lord; because the more abundantly the grace of teaching is received, the more tension there is in the work of preaching out of love for others. So, when he goes out, he is raised to a higher vision; because from where he, through the ministry of his word, enlightens the blindness of unbelief in the hearts of others, from there the highest grace elevates him to a higher understanding. But since the preacher must always return to his soul, maintain inner humility and purity in it, he needs to return from the field to the house in order to find out from what he preaches what he is like inside his conscience. For if he either does not fulfill what he instills in others, or seeks earthly glory for what he preaches, then, although he goes out into the field through preaching, but without thinking about himself, he despises returning to the house. For after receiving the spirit, we are confined in the house, when by its grace we are called to consider the mysteries of our soul, so that the soul itself rests in God, and is no longer scattered by being driven by external desires for glory and praise. 11. About this house of the heart, the Truth personally says to every person who has recovered: take up your bed and go to your house (John 5:8; Mark 2:9). Because through the bed on which the flesh rests, the flesh itself is signified, and through the house conscience is signified. And when we, being dead in spirit, lie in vices, luxuriate in the pleasures of the flesh, then we, being relaxed, rush about on the bed; and when we recover in spirit so that we can already resist the vicious impulses of the flesh, then it is necessary for us to endure the sorrows of temptation from our flesh. So the healed sick person is commanded: take up your bed, i.e. carry the bed on which you were carried, because it is necessary that everyone who has recovered must endure the insult of the flesh on which they previously lay sick. What does the expression mean: take up your bed and go to your house, if not the following: endure the temptations of the flesh on which you have hitherto lay, and return to your conscience to see what you have done? So the Prophet is given the command that after the field he should be confined in a house, so that the preacher, after communicating the grace of teaching to his neighbors, always returns to his conscience, so that he himself does not internally desire anything from external praise for what he preaches externally. 12. Therefore, through Solomon it is said: drink water from your vessels and from your wells of the source: let the waters from your source overflow for you, let your waters flow in your ways: let your wealth be yours alone, and let no one who is stranger share with you (Prov. 5:15-17) 51. Apparently, it seems extremely contradictory that it is said: let the waters flow over you from your source, let your waters flow into your paths, - and is immediately added: let your possessions be yours alone, and let no one who is a stranger partake of you. For how can one have the water of knowledge if he pours it over the squares? How can strangers not share in its water if its springs flow away? But when we preach to the people, then we pour water in the squares, because we extend the words of knowledge to many listeners. And when, with the help of Divine grace, we keep them inside, and watch with special care, so that the evil spirits, which are rightfully alien to us, because they have lost their participation in bliss, manage to arouse pride in us: then we alone have those waters that have been poured over the squares, so that strangers do not participate in them. These (strangers) are precisely those about whom it is written: strangers rose up against me, and the mighty ones sought my soul (Ps. 53:5). Consequently, he pours water over the squares, and the only one who has it is the one who, even in his thoughts, does not have temporal glory for what he preaches to many. For then a person masters what he teaches when he does not rejoice that he comes to prominence, but (rejoices that) he is useful. So the Prophet returns home from the field so that the one who speaks from God, after going out to preach for the benefit of his neighbors, always humbly returns to himself to explore the hidden secrets of his heart. That is why it is added: and you, son of man, behold, you were given chains, and they bound you with them, and you did not go out from among them (Ezek. 3:25). 13. For when every preacher returns to the conscience of his house, then bonds are laid upon him, and he is bound by them; because the more it examines itself in reflection, the more the soul of the impartial will recognize what weaknesses of its mortality it is bound by. For if Paul had not seen himself bound, he would not have said: “I have a desire to be resolved and to be with Christ” (Phil. 1:23). Therefore, through the Psalmist it is said: to hear the groaning of the chained, to loose the sons of the slain (Ps. 101:21). And one more thing: let the groaning of the chained come before You (Ps. 79:11). But often the soul, wanting to go out to contemplate the image of its Redeemer, impatiently wanting to indulge in heavenly joys, sees itself bound by the bonds of its mortality, by which it is still bound in the present world, and yearns. That is why Jeremiah, subtly considering the judgment of Almighty God, says: Heat upon me, and I will not go forth, my chains are heavy (Pl. 3:7). For the very weakness and damage of our mortality serve as fetters for us; but when sorrow and groaning are added to them, our chains become heavier. And although the righteous, as long as he suffers a delay in this life, hastens to be useful to others by preaching about goodness; but when he sees cruel hearts and thinks of competing with them, then he refrains from preaching. And he does not go out into the midst of them, because he is silent from the good that he could speak, according to the word of Paul: do nothing out of jealousy (Phil. 2:3); and one more thing: if anyone imagines being controversial, we are not imams of such a custom (1 Cor. 11:16). That is why it is added here: and I will tie your tongue to your throat, and you will be dumb, and you will not reprove them as a husband, because the house is angry (Ezek. 3:26). 14. But sometimes the Lord inflames the hearts of preachers with zeal for Him against the stubborn tongues, so that they do not remain silent, but curb the spoken lies with the words of truth. Therefore, it is added here: and whenever I speak to you, I will open your mouth, and say to them: This says Adonai the Lord (Ezek. 3:27). 15. But what we briefly explained under the twofold understanding can be traced in its literal meaning through light contact with it. For what is primarily recommended to us through the very words of history, if not the virtue of obedience, when the command is given to the Prophet, then to continue wandering to the river Chebar, then to go out into the field, then to return home from the field? This is so that the one who first wanders by command, and a little later goes out (into the field), and again returns home, and is imprisoned in it, always subordinates the arbitrariness of his will to the commandments of the Divine word, since he, obeying the Divine command, must fulfill not his own will, but his Creator. It is said to him: “And you, son of man, sat down with chains, and they bound you with them, and you did not come out from among them.” In this event, it should be noted that the Prophet knows misfortunes in advance in order to be prepared for everything. For those misfortunes that do not come unexpectedly overcome the spirit less: but despite the fact that when misfortunes become known in advance, what power of obedience is manifested in one who, although he knows that he will suffer misfortunes, nevertheless does not act out of obedience to the voice of the Lord! But those words that are immediately added deserve special attention: and I will tie your tongue to your throat, and you will be dumb and will not reproach them as a husband, until you have angered the house. Because we need to distinguish whether the word of preaching is taken away because of the incorrigibility of only the listeners, or sometimes because of the crime of the preacher. 16. For when discussed this subject reveals four qualities. Because sometimes the word is taken away from good teachers due to the incorrigibility of the listeners. Sometimes, for the sake of good listeners, teachers, even unkind ones, are given the floor. And sometimes a word is given to good teachers for the righteousness of those who teach and listen, so that both they may be elevated by merit, and their listeners will prosper in mind and life. Sometimes, since neither those to whom the word of teaching is offered are unworthy, nor those who take the place of teachers are unworthy to pronounce the word of teaching, then the word of teaching is taken away so that both sides may be judged in truth. It is because of the incorrigibility of the listeners that the word of good teachers is taken away, as it is now said to Ezekiel: I will tie your tongue to your throat, and you will be dumb and will not reprove them as a husband, until you anger the house. And as Paul is told: Be quick and depart quickly from Jerusalem, for they will not accept your testimony concerning Me (Acts 22:18). And how about the Apostles who wanted to preach in Asia, it is written that they were rebuked by the Holy Spirit (Acts 16:6). For the sake of good listeners, the word is given to teachers, even not to good ones, as the Lord says about the Pharisees: whatever they command you to do, observe and do: but do not do according to their deeds: for they say, and do not do (Matthew 23:3). – The word of teaching is given for the sake of the merit of those who teach and the righteousness of those who listen, as it is said to the Apostles: “Go and teach all languages” (Matthew 28:19). But due to incorrigible listeners and the unworthy life of those who were obliged to preach, the word of teaching is taken away; as, for example, Eli did not have a word of strict admonition to correct his sons (1 Samuel 2:29, 3:13); because both his negligence and the lives of his children urgently demanded that the people fall with them, and the ark of the Lord be captured by foreigners (1 Samuel 4:11, etc.). For the great mercy of almighty God is manifested when teachers pronounce a harsh word of reproof on those who indulge in wickedness. On the contrary, now it is said: and you will be speechless and you will not reprove them as a man (Ezek. 3:26). For he would begin to reprove the wicked if they were worthy of this grace of reproof. 17. But since there must be such a difference of merit in teaching and in silence that it is absolutely impossible to know whether it is through the fault of the listener, or through the unworthiness of the one who apparently occupies the place of the teacher, that the word of teaching is taken away: then what else is commanded to us, if not always maintaining humility in doubtful things? Therefore, just as when we are able to speak, we should not be proud, lest by chance this very grace of our preaching be attributed to us, while it was given to our listeners; and vice versa, when we cannot speak, those subordinate to us should not condemn us for this, so as not to be mistaken that, perhaps, it is not our sin, but the sin of those listening that depends on the sin of those who listen. So we do not know everything about our merits so that we have grace - humility; since even then, when we speak, we must think that your merit was the cause of this gift of almighty God; and when we are dumb in the word of teaching, then, even if it were our fault, you nevertheless consider it your own, so that mutually attributing evil to yourself and good to others, by this very grace of humility you can return to us the word of teaching that was taken away. - Then it follows: And whenever I speak to you, I will open your mouth, and say to them: This says the Lord Adonai: Hear and hear, and do not submit, lest you be subject: for this is a house of great sorrow (Ezek. 3:27). 18. Some often want to listen to the word of God, but seeing that others turn away their ears from it, they themselves shy away from hearing about salvation; and for the most part, many want to calm down, no longer indulge in any earthly desires, but seeing that others succeed from restless activity, and are distinguished in this world by wealth and honors, following the example of others, they indulge in wicked deeds, since they are still weak on the path to perfection. That is why the Psalmist, in the form of the weak, said: but my feet did not move in the smallness; my feet did not shed in the smallness. Because I was jealous of the wicked, the world of sinners was in vain (Ps. 73:2-3). That is why he also says: when the wicked are always proud, the beggar burns (Ps. 9:23). That is why the voice of the Lord speaks to the Prophet Jeremiah about Judah and Israel: Have you seen what you have done to the house of Israel? I went up to every high mountain, and under every leafy tree, and went astray there. And he said, “Even though he had committed adultery among all these, he would turn to Me, and not return” (Jer. 3:6-7). Here it is immediately added how Judas, who apparently stood, fell from imitation of him. For it is said: And Judea, his sister, saw his transgression. And I saw that the house of Israel had been exposed from everyone, in whom was the fornication of the house of Israel: for this reason I let him go, and gave him the book of immorality in his hand: neither did the criminal Judah (his sister) fear, but she went and committed fornication (Ibid., v. 8). Here the merciful God is subjected to contempt and calls, and to those who reject Him he shows a sign of mercy, because he says to the one who sins: turn to Me, and not turn back (Ibid., v. 7). But since the people of Israel left Almighty God, not wanting to return to Him, they received a licentious book. He forsook God for his iniquities, but received the licentious book without punishment for his iniquities. For the soul that sins departs from God. But if happiness follows her after sin, then no teaching, no strict reproof turns her to repentance; in the division that she created between herself and the Lord, she also received a libertine book, so that she, as already alienated, would commit crimes that she liked, and would not feel the punishment of God’s jealousy, since she was deeply cast down to eternal punishments. But her sister Judah, seeing that the people of Israel had been released to their own fleshly pursuits, decided to commit the uncleanness of adultery. Because she, seeing that the adulteress was thriving in her wickedness, she herself was not afraid to sin more and more, and to move away from union with the Lord, as if she were her lawful husband. Therefore, we need to look at all sinners as extremely unfortunate when we see them left without punishment for their wickedness. Therefore, through Solomon it is said: the seduction of infants will kill them, and the happiness of fools will destroy them (Prov. 1:32) 52. For the one who turns away from the path of God and takes advantage of happiness, the closer he is to destruction, the further he is from zeal for the teaching. So it must be said: hear and hear, and do not repent and do not submit: for there is a house of great sorrow. It is as if it were clearly said: you who have already begun to listen to the word of truth and to turn away from the deeds of the wicked, do not follow those whom you see hardened in morals against Me. 19. However, we can understand this differently. For some, when listening to the word, do not hear, because, although they incline their ears to the sacred word, they do not turn their hearts away from earthly desires. And there are others who, while submitting, do not submit, because although they physically lag behind the deeds of the wicked, they carry the wicked deeds with delight in their minds. That is why it is written about Judah going into captivity: her enemies saw her and mocked her Sabbaths (Pl. 1:7) 53. Because enemies laugh at the Sabbath, when evil spirits put wicked thoughts into an idle soul, so that the one who calms down from deeds does not calm down from the pleasure of the deeds themselves. So now it is truly said: hear and let him hear, since the word should strike the physical ear so that it resonates in the heart’s ear. And whoever is at rest, let him calm down in such a way that the desires of wickedness are reflected from his thoughts, if these are apparently reflected from the deed itself. And so that we do not follow the examples of the wicked, as we said, it is added: for there is a house of great sorrow. But the wicked, although they are tolerant for a long time, nevertheless suddenly fall, and the weak look at their punishments, so as not to imitate those whose guilt is considered unpunished. Therefore, here too the desolation of the same Judea is added, which is called the house of great grief, when immediately the Lord says to His Prophet: and you, son of man, take yourself a plinth (brick), and lay it before your face, and let you write on it the city of Jerusalem, and let you put a fence around it, and let you build a fence over it and surround it with a fort, and Yes, set up regiments around him, and set up archers around him. Take for yourself an iron pan, and put it in the wall of iron between you and the city, and prepare your face, and it will be in the shutter, and shut it: this is a sign for the son of Israel (Ezek. 4:1-3). 20. In these words, what else is meant in history if not the siege and destruction of the city of Jerusalem, and expresses the misfortune of a sinful people? It is called a house of great grief when it is clearly said: put a fence around it, and build a fence over it, and surround it with a fort, and put shelves around it, and set up archers around it. But since the words of the prophecy for the most part talk about historical events in such a way that mysterious objects are also described through them, it is necessary for these same words that we have uttered to be discussed in a spiritual sense, mainly because they are embedded in something that, it seems, cannot be taken in the literal sense, when it is said: take yourself an iron pan, and let it be placed in the wall of iron between you and the city, and let your face be prepared for it, and will be in prison. For, if the mysterious were not mixed with historical events, then why did the Prophet need an iron pan so that he would place it between himself and the city so as to distance himself from the latter’s siege? For when it is said: take yourself an iron pan, and put it in the wall between you and the city, then it is clearly stated that with this very pan the Prophet will be freed from the siege of the city. Therefore, what he predicted is added: and prepare your face, and it will be in seclusion. From which it is revealed that the Prophet will not be in this seclusion if he places an iron pan in the iron wall between himself and the city. And indeed, as during the captivity that befell the people of Israel afterward, no one was free from the danger of both captivities. So, what can be literally understood in the fact that the Prophet puts an iron fence between himself and the city that should be under siege? But although everything that is read in the description of the plinth forming the city of Jerusalem was literally fulfilled, you still need to know that something mysterious is depicted by the frying pan, and the true siege of Jerusalem is described. 21. From this we learn to adhere to both meanings in Holy Scripture, when we know that one was fulfilled historically, and the other has no meaning in history, since we must believe that in the words and deeds of the Prophet the siege of Jerusalem was foreshadowed, which was subsequently carried out according to the letter, and yet another siege was foreshadowed by the same siege, i.e. internal. In the latter we rightly seek what can be signified by an iron pan, which is called an iron wall. So, we already know about the completion of that siege through which the city of Jerusalem was destroyed; but now let us discuss the internal siege that is carried out daily. It is figuratively said about it: and you, son of man, take yourself a plinth and place it before your face, and write on it the city of Jerusalem. 22. But first we need to resolve the question: why is the Prophet Ezekiel, both when he sees high things and when he is commanded to do something mysterious, first called the son of man? For he often rises to the heavenly, and his soul is nourished by hidden and invisible objects. Consequently, even among the mysteries that he penetrates, it is necessary for him to be called the son of man so that he is always aware of what he is and is never proud of what he is being elevated to. For what does it mean to always say to the Prophet, exalted to the spiritual: son of man, if not to always remind him of his weakness? Aware of the weakness of his condition, he should not be proud in the thought of the greatness of his contemplation. 23. But since the same Prophet, as we said above, serves as an image of preachers or teachers, it is now rightly said: take yourself a plinth and place it before your face. For every preacher, accepting any earthly listener to teach the word of heaven, takes the plinth. When he begins to speak to him about reward in the heavenly fatherland, about the vision of the heavenly world, then he writes the city of Jerusalem on the plinth. He places this plinth before his face; because with intense attention it discusses the quality of the listener, i.e. looks at success or failure, and adapts the words of his sermon to his understanding, so that on the heart of the listener he can write the city of Jerusalem, i.e. vision of the world. So let it be said: take yourself a plinth, i.e. the earthly heart of a neighbor. And I will put it before your face in order to observe with intense attention his life and understanding. And write on it the city of Jerusalem, to give him information about what the highest joys are about the vision of the world. For Jerusalem, as it were, is already written on the plinth, when the earthly soul begins to experience those true joys of the inner world, and strives to contemplate the glory of the heavenly fatherland. It is as if a vision of the world is being written on earth, when the mind, which previously philosophized about earthly things, is elevated by love to the contemplation of the glory of the heavenly kingdom. 24. But immediately, as soon as the soul begins to love heavenly things, immediately, as soon as it completely concentrates its attention on the vision of the inner world, that ancient enemy who slept from heaven envies it, and begins to build great feats, and uses the most severe ones against ordinary temptations, so that for the most part he tempts the opposing soul in a way that he never tempted before when he took possession of it. Therefore it is written: child, if you begin to work for the Lord God, prepare your soul for temptation (Sir.2:1) 54. That is why the demoniac, whom the Lord healed, is greatly shaken by the demon being cast out, as it is written: And he cried out and danced much, and went out (Mark 9:25). For why does the ancient enemy, leaving the person he possesses, shake him greatly, whereas during his possession he did not shake him, if not because, for the most part, when expelled from the heart, he arouses in him the most severe temptations than what he aroused before when he calmly possessed him? That is why the Israelites said to Moses and Aaron: God see and judge you, because your spirit has been abominable before Pharaoh, and before his servants, put the sword into his hand and kill us (Ex. 5:21). For in Moses and Aaron the law and the Prophets were preformed. And often the spirit, weak in itself, seems to murmur against the sacred commands; because after he begins to listen to the words of heaven and follow them, the cruelty of the King of Egypt increases, i.e. temptation of an evil spirit. 25. So, the teacher must carefully acquaint the soul leading to perfection with the temptations that will befall it, so that it can be prepared in advance to avoid the fetters of the evil spirit. Therefore, now, after writing on the plinth of the city of Jerusalem, it is well said to the Prophet: put a fence around it, and build a fence over it, and surround it with a fort. For that (soul) on which the vision of the world is written must also be told in advance about struggles with temptations. For in order for her to achieve those eternal joys of the world, she undoubtedly needs to endure many struggles with disasters here. It is well said about her: and yes, there is a fence around her. That is why the preacher creates a fence around the taught soul when, through preliminary instruction, he shows in what ways it must contrast virtues with vices, how lust beats purity, how anger disturbs the peace of the soul, how excessive joy weakens spiritual strength, how long-winded speech destroys the strengthening of the heart, how hatred mortifies love, how pride undermines the castle of humility, how deceit damages speech. truth, harms it in knowledge, so that the one who did not want to speak the truth that he knew no longer knows what he can say. So the preacher sets up a fence when, with the words of a sacred exhortation, it is shown which particular virtues are which, or in what ways, the vices build ambushes. And against Jerusalem, which he draws on the plinth, the preacher builds fortifications, when he shows all the vices that go against the soul, like fortified troops; because, as we have often said, unbridled anger wants to appear as justice, and weakness in government wants to appear as meekness, stinginess is called frugality, and extravagance is called generosity. For, as it were, fortifications are built against the soul, when vices increase under the guise of virtues, and through similarity they appear on top, whereas in reality they always lie below. 26. Further it is added: and surround it with prison. For the more the soul begins to desire heavenly things, the more evil spirits, with their temptations, induce earthly thoughts upon it. So the Prophet puts it (the soul) under prison when the holy preacher predicts in advance to good souls how earthly desires usually creep up. And it is also added: let you place regiments around him, and let him set up archers around him. The teacher places, as it were, shelves around the soul when he points out to it the collected and united attacks of evil spirits on it, so that these sometimes tempt it not only with one, but also with many vices. 27. For there are some vices that seem to be close to each other due to some affinity; for example, baseness of soul, gluttony, and carnal uncleanness, or verbosity, lies and perjury. Because from baseness the soul passes to the satiety of the belly, and when the belly is overfilled with food, then the flesh, captivated by pride, is carried away to lust. Also, from much speech comes deceit, because it is very difficult not to lie to someone who talks a lot; and often a lie is covered with an oath, to cover itself before human judgments. And pride cannot do without envy and vanity. For every proud man envies others the honor that he himself desires. And when he accidentally reaches it, he exalts himself with temporary glory, and thinks that others could not receive what he rejoices in through vain vanity, as an advantage over others that only belongs to him. 28. You also need to know that some vices do not suddenly appear to the soul, but are assumed, so that in temptation one follows the other. And one stands in front of the other, and the other comes into temptation from the side, so that the soul that resists one is deceived into captivity from the other. For the very vices that we spoke about above most often appear as thieves one instead of the other, since sometimes, trying to overcome anger in ourselves, unnecessary meekness takes possession of our soul, so that it cannot show due severity towards those who sin. And often, when we do not like prudent meekness, then jealousy is carried away to the point of frenzy, and captivates the soul beyond the limits of patience. So, since mixed and combined vices attack the soul, it is right in the mouth of the preacher that regiments are placed around the written Jerusalem. And since individual (vices) hit him from here and there, they become archers around. Consequently, the preacher makes archery rounds when, as a precaution, he predicts how seductively he strikes lust, how cruelly he kills impatience, how he carefully inflames and destroys greed for wealth, how he inflatedly destroys pride. Consequently, placing archers around means preaching to foretell which edges of vices usually sting the soul from all sides. 29. Then it follows: take yourself an iron pan, and put it in the wall between you and the city. Since iron is a hard metal, and food is fried in a frying pan, what does the iron frying mean if not the spiritual fervor of solid jealousy? Because any spiritual jealousy inflames the soul of the teacher, since he greatly grieves when he sees some weak ones leaving heavenly things and enjoying temporary blessings. Paul took this iron pan well when, tormented by zeal for souls, he said: “Whoever faints, I will not faint; Who is tempted, and I am not relieved? (2 Cor. 11:29). What else did he do with his very heart, which he inflamed with zeal for souls, if not with a frying pan, in which he burned with love for virtues against vices? For what burned was a frying pan. She got hot and cooked; because she was inflamed with grief, but prepared the food of virtues from her sorrowful reflection. 30. But what does it mean that the Prophet placed the same pan in the iron wall between him and the city, if not that this very strong jealousy, which is now aroused in the heart of the teacher, on the last day of judgment will be a witness between him and that soul, which he strongly desires to save from vices? Even if the one who is being admonished does not want to listen, the teacher, for this zeal that he shows, will not be guilty of the negligence of the listener. Consequently, the preacher puts an iron wall between himself and the city because during the time of vengeance he is protected from the danger of condemnation from where he now suffers a burning heart due to jealousy for the duty of a guard. Because for Almighty God there is no such sacrifice as zeal for souls. That is why the Psalmist says: jealousy of Your house has consumed me (Ps. 68:10). But how much the ardor of the heart, aroused by zeal for the spirit, is pleasing to the almighty Lord God, this is clearly revealed when the law commands the sacrifice of fine flour, the purest. It is written about her: let it be created in a frying pan in oil, let it be bound and brought in a twisted sacrifice from the ukrukhs, a sacrifice in the stench of incense to the Lord. Let the anointed priest, who is in his stead from his sons, do it: lawfully forever, let all things be accomplished (Lev. 6:21-22). For fine flour, the purest, is fried in a frying pan when the pure soul of the preacher is burned by the fire of holy zeal. It is commanded to be mixed with oil, i.e. to mix with the lightness of mercy, which burns and shines before the gaze of the almighty Lord. So let the soul that is burned in the frying pan be mixed with oil; because the desire of holy zeal needs to both burn and shine with the virtue of mercy. For she loves the very one whom she apparently attacks. That is why it is commanded to bring it into the hot stench of incense to the Lord, because if jealousy does not have love, then that very pure grainy flour that is brought from the frying pan loses its fervor. And it should be noted who is commanded to bring it; namely the priest, who succeeded his father in liking. For the priest who by his morals proves that he is the son of the almighty Lord, and who does not contradict his inner gratitude by the ignobility of his deeds, succeeds his father in character. It is commanded to burn it completely on the altar, so that it is a burnt offering. Since we call it a burnt offering, everything is burned without a trace. Therefore, in another figurative meaning in this place, the same grainy pure flour that is burned in a frying pan, according to the commandment, must be a burnt offering. And the difference between a burnt offering and a sacrifice is that although every burnt offering is a sacrifice, not every sacrifice is a burnt offering. For there are many good deeds that are performed as sacrifices, but not burnt offerings, because they do not completely inflame the soul to spiritual love. For those who accomplish the works of God in such a way that they do not abandon some of the works of this age, they offer a sacrifice, but not a burnt offering. And those who have left everything worldly and completely ignite their souls with the fire of Divine love, precisely become a sacrifice and a burnt offering for the Almighty God. So, the grainy pure flour in the frying pan is the pure soul of the righteous in the contrition of spiritual jealousy; it is burned with care for souls, and is considered not only a sacrifice to the Lord, but also a burnt offering. Therefore, we will take an iron pan and put it and an iron wall between us and the city, i.e. let us decide on strong jealousy, so that we will subsequently find in it a strong barrier between us and the soul of our listener. For we will find this iron wall when now we firmly support it precisely: by teaching, frugality, persuasion, reprimands, affection, fear, sometimes acting meekly, and sometimes strictly. This severity is rightly added: and prepare your face, and it will be in seclusion. 31. What does it mean to prepare (affirm) the face of Jerusalem, written on plinth, if not that the teacher does not show himself to be either condescending or merciful to the soul to which he proclaims a vision of the heavenly world, while he still sees it weak in his actions? Therefore it is written: whether these are daughters, pay attention to their body, and do not show your cheerful face towards them (Sir.7:26). Because weak souls and those devoted to the desire for peace are sometimes better preserved by severity, so that the approved person, i.e. which does not allow any leniency towards trifles, according to strictness, should frighten the fickle soul, and by the power of supervision keep it from enjoying vices. When a teacher uses this, then he must always keep tenderness and meekness in his heart, since he must love a lot, and should never be proud before someone to whom, however, he denies his love and meekness for his benefit. 32. Next follows: and close it and (surround it). The teacher surrounds the soul of the listener when he predicts that loops of temptation can be attached to everything that happens in the world, so that when the soul is timid everywhere, cautious everywhere, then the more fearful it is, the more vigilant it lives. 33. Then it follows: this sign is the son of Israel. According to the history of the siege, which took place according to the letter, the sign to the children of Israel is the one shown by the Prophet; and according to the sacrament that the teacher performs daily in relation to the soul of everyone, both what he did and what he commanded to do serves as a sign to the children of Israel. Because, just as the house of Israel materially endured a siege, so every soul that begins to serve Almighty God feels the sieges of evil spirits surrounding it. If she wants to decisively free herself from them, she must know that she cannot free herself by her own strength; but she must hope in that Helper who can make us, while still living in a corruptible body, through the sacrament of his redemption, stronger than even disembodied spirits, who is our Lord Jesus Christ, who lives and reigns with the Father, in the unity of the Holy Spirit, God through all the ages of ages. Amen. According to the Vulgate. since the Holy Father bases his further considerations on this translation: then in the translation into Russian the meaning of the translation of the Vulgate is retained. According to the translation, 70 is really inappropriate. According to the Vulgate. It was considered impossible to replace this translation with the translation of the 70 because further considerations of the Holy Father are based on it. In the original it was printed as follows: planta pedis corum quasi planta pedis vituli, which is translated as it was translated. But in the Slavic translation this text is translated as follows: and their feet are feathered. The explanation of the Holy Father is adjusted to the meaning of the Latin original. Therefore, the same meaning is retained in the translation. This thought is not in the Slavic translation, but in the Latin original it is expressed in the text itself as follows: cum quali ueste intrauerit, cum tali exeat. In the Latin original, this text reads like this: propter frigus piger arare noluit, mendicabit ergo aestate, et non dabitur ei, i.e. Because of the cold, the sloth did not want to plow, so in the summer he will beg for alms, and they will not give him any. This text in the Latin original reads like this: et deserta in ubertatem uersa aduenae comedent, i.e. and the deserts, turned into abundance, will be devoured by strangers. The Saint’s further explanation is attached to this meaning of the text. In the Latin original it reads like this: uietimas in profundum deserebant. In the Latin original this text reads like this: abi erat impetus spiritus, illue gradiebantur, i.e. Wherever the spirit aspired, that’s where they went. The Saint’s further explanation is attached to this meaning of the text. In the Latin original, the previous text reads like this: et similitudo animalium, et aspectus eorum quasi carbonum ignis ardentium, et quasi aspetcus lampadarum, i.e. and the likeness of animals, and their appearance, like burning coals of fire, and like the appearance of candles. The Saint’s further explanation is attached to this meaning. In the Latin original this text reads like this: et animalia ibant, et reuertebantur in similitudinem fulguris coruscantis, i.e. the animals walked and returned like flashing lightning. The Saint’s further explanation is attached to this meaning of the text. This is a translation from the Latin original, in which the text reads: gloria regum celare uerbum, et gloria dei est inuestigare sermonem, quia et honor est hominum eorum secreta abscondere, et gloria Dei est mysteria sermonis ejus aperire. In the Latin original, this text reads like this: cumque aspicerem animalia, apparuit rota una super terram, that is, when I looked at the animals, then one wheel appeared above the ground. These texts in the Latin original read like this: juxta Animalia habens quatuor facies, i.e. next to the animals having four faces; and: aspectus rotarum et opus earum quasi uisio maris; et una similitude ipsarum quatuor, et aspectus earum et opera, quasi si sit rota in medio rotao; those. the appearance of the wheels, and their work is like the appearance of the sea, and they have one likeness of four; and their appearance and deeds were as if they were a wheel within a wheel. The Saint’s further explanation is adapted to this meaning of the text. In the Slavic translation there is no expression from the tree. But in the Latin original this text reads like this: Domunus regnabit a ligno i.e. The Lord will reign from the tree. This reading in connection with the speech of the Saint is more appropriate than the Slavic translation. We have combined both translations together. This is a literal translation of the text from the Latin original, in which the text reads: stalura quoque erat rotis, et altitude, et horribilis aspectus. It was considered necessary to retain the meaning of this text in translation because the Saint’s further explanation is fully applicable to it. The Slavic translation of the same text is considered extremely inconvenient in application to the explanation of the Saint. It reads like this: below are their ridges, and the height is above them, and they have seen. Again this is a translation from the Latin original, in which the text reads like this: et totum corpus plenum ostlis in circuitu ipsorum quatuor. But in the Slavic translation this text reads like this: and their capes are full of feathers around four. The saint draws attention to the meaning of this translation in paragraph 7 of the same VII conversation. In the original: non epsarum, i.e. rotarum, sed ipsarum, i.e. animalum. Again this is a translation from the Latin original, in which the text reads: quocunque ibat spiritus, illuc eunte spiritu et rotae partier leuabantur, sequentes eum. The Saint’s further explanation is attached to this meaning of the text. The Slavic translation of this text reads like this: where there were even more clouds, there was a spirit and a hedgehog walking, a procession and animals, and the wheels were raised with them. A concept omitted in the Slavonic translation, but placed in the Latin original from which the conversations are translated. The Latin original says: above the chapters (super capita) and the whole text reads like this: et similitudo super capita animalium firmamenti, quasi aspectus crystalli borribilis, extenti super capita eorum desuper. In the Latin original this text reads like this: unumquodque duabus alis uelabat corpus suum, et alterum similiter uelabatur. In the Slavic translation it’s like this: each one is conjugated, covering their bodies. The idea is almost the same, but in Latin it is expressed more clearly than in Slavic. That's why it was translated from Latin. Place a note on point 21 of the same conversation. In the Latin original this text reads like this: cum ambularent, quasi sonus erat multitudinis, ut sonitus castrorum, i.e. when they walked, there was a sound as if of a multitude, like the noise of camps. In the Latin original this text reads: pulchra es, amica mea, suauis et decora sicut Jerusalem, terribilis ut caslrorum acies ordinata; those. You are beautiful, my friend, pleasant and red like Jerusalem, scary like the camps built in battle formation. The further explanation of the Saints is adapted to this idea of ​​the Latin text. In the Latin original, this text reads like this: nam cum fieret uох super firmamentum, quod erat super caput eorum, stabant et submittebant atas suar, i.e. For when there was a voice over the firmament that was above their heads, then they stood and lowered their krill. The Saint explains this very idea further. In the Latin original this test reads as follows: sunt justi atque sapienies, et opera eorum in manu Dei. Nec tamen scit homo, utrum amore uel odio dignus sit, sed omnia in futuro seruantur incerta. Those. there are righteous and wise, and their deeds are in the hand of God. However, a person does not know whether he is worthy of love or hatred, but everything is kept in the future under uncertainty. This is a translation of the text from the Latin original, which reads like this: poenilet me fecisse hominem super lerram. In the Latin original this text reads like this: salutare tuum expectabo, Domine, and in the Slavic translation: waiting for the salvation of the Lord. The idea is almost the same. But the Saint adjusted his explanation to the Latin text, and it is more appropriate in connection with the speech. Here is a skip of 203 pages in the original. – editors of “The ABC of Faith” This is a literal translation of the text from the Latin language, which reads like this: bic erat aspectus splendoris per gyrum, et haec uisio similitudinis gloriac D omini. But in the Slavic translation the same text reads like this: this is the state of light all around. This vision is like the glory of the Lord. The Saint's explanation is adjusted to the meaning of the Latin text. Therefore, a literal translation was made from the same text. In the Latin original this text reads like this: mitto ego te ad filios Israel, ad gentes apostatrices, quae recesserunt a Me. Those. I am sending you to the children of Israel, to the apostate nations, who have turned away from Me. The explanation of the Saint is attached to this meaning of the text. In the Latin original, the thought: before there is a house of great grief, reads like this: quia increduli et subuersores sunt tecum, that is, because the unbelievers and destroyers are with you. This idea is developed in the further explanation of the Saint. This text in the Latin original reads like this: frater fui draconum, et socius struthionum, i.e. I was a brother to dragons, and a companion to ostriches. In the Latin original, the last thought of the eyes opened by it reads like this: qui cadens apertos habet osúcos, i.e. who, falling, has open eyes. The Saint draws attention to this thought. In the Latin original in this text, instead of the Slavic pity, the word carmen is used, which means: verse, poem, song. The saint explains this word carmen, and gives it the meaning of a joyful song. From the Latin original, in which this text reads like this: acetum in nitro, et qui cantat carmina cordi pessimo. In the Latin original the thought: arranging night watches is expressed as follows: qui dedil carmina in nocte i.e. who gave songs into the night. It is on this thought that the Saint focuses his and our attention. From the Latin original, in which this text reads like this: Et dixit ad those: fili hominis, uenter tuus comedet, et uiscera tua replebuntur uolumine isto, quod ego do tibi. In the Slavic translation it reads like this: and a speech to me: son of man, your mouth will devour, and your belly will be satisfied with this scroll given to you. In both translations the idea is the same: but the Saint’s explanation is adapted to the first, but not without attention to the second. This is a literal translation from the Latin original, in which the text reads: ut adamantem et ut silicem dedi faciem tuam. In the Slavic translation, the same text reads like this: and it will be, always stronger than the stone, your spring. We adhered to the Latin text because the saint based his further explanation on it. This is a literal translation from the Latin original, in which the text reads: requieuit in foecibus suis, quia securus jacuit in peccatis. Note too, but the text reads like this: pedes ejus steterunt, et commota est terra. In the Latin original this text reads like this: praecidisti in áienatione capita potentium, mouebuntur in ea genles, adaperient ora sua siout pauper edens in occulto, i.e. he cut off the heads of the mighty in alienation, the nations will move forward in him, they will reject their lips, like a beggar who eats in secret. The Saint’s explanation is adapted to this meaning. This is a literal translation of the text from the Latin original, which reads like this: et abii amarus in indignatione spiritus tei. In the Slavic translation, the same text reads like this: and the dead was lifted up in the aspiration of my spirit. The explanation of the Saint is consistent with the meaning of the text according to the Latin original; and therefore the same meaning is retained in the translation. In the Latin original this text reads like this: Eo quod in multa sapientia multa sit indignatio, et qui apponit scientiam, apponit dolorem, i.e. because in much wisdom there must be much indignation, and whoever increases vision increases sorrow. The idea is almost the same as in the Slavic translation, but the word of reason is replaced by the word of indignation, which in the Saint’s explanation is important. In the Latin original this text reads like this: tapus enim Domini erat tesit, confortans those, i.e. for the hand of the Lord was with me, strengthening me. This is a literal translation of the Latin original, which reads: ueni ad transmigrationem ad aceruum nouarum frugum, ad eos, qui habitabant iuxta flumen Chobar. The Saint’s further explanation is adapted to this meaning of the text. And therefore the Slavic translation, read like this; and the breath of the captives was lifted up, and the life of those living on the river Chebar was found to disagree with the explanation of the Saint. Again a literal translation of the text from the Latin original, in which it reads like this: et sedi ubi illi sedebant, et mansi ibi septem diebus moerens in medio corum. But in the Slavic translation this text reads like this: and he sat down that seven days, walking among them. The reason why it was found necessary to replace the Slavic translation with a literal translation from the Latin original is the same as that presented in the previous note. In the Latin original this text reads like this: popam offendiculum coram co, i.e. I will put a stumbling block before him. These moral books to which the Saint refers have not yet been translated into Russian. There are no moral explanations for the book of Job. The particular reference indicated here refers to the moral explanation of the Saint on the 25th verse of the XXXIV chapter of the book of Job. According to a literal translation from the Latin original, in which the text reads: terra usque ad fenestras, et fenestrae clausae. In the Latin original from which this translation was made, the text reads as follows: bibe aquam de cisterna tua, et fluenta putei tui. Deriuentur fontes tui foras, et in plateis aquas diuide; habeto cas solus, nec sint alieni participes tui. That is, drink water from your reservoir and the springs of your well. Let your springs be proclaimed, and divide the waters in the squares; have them alone, so that strangers will not be your participants. This is a literal translation from the Latin original, in which the text reads: auersio paruutorum interficiet eos, et prosperitas stultorum perdet illos. But in the Slavic translation this text reads like this: if you offend babies, there will be murders, and the torture of the wicked will destroy. Again a translation from Latin, in which the text reads like this: uiderunt eam hostes, et deriserunt sabbata eius. In the Latin original this text reads like this: fili, accedens ad seruitutem Dei, sta in justitia et timore, et praepara animam tuam ad tentationem, i.e. child, when starting to serve God, stand in truth and fear, and prepare your soul for temptation.