Interpretation of the Sermon on the Mount

The essay “Interpretation of the Sermon on the Mount” is fragments from the letters of St. Isidore Pelusiot, in which the Savior's Sermon on the Mount is analyzed. The published interpretations are collected from letters available in Russian translation (MDA, 1859), their sequence is consistent with the Gospel of Matthew. St. Isidore explores both the literal meaning of the text and its spiritual and moral meaning. He views the Sermon on the Mount as a practical guide for the Christian life. The Beatitudes, instructions about love for enemies, about prayer, almsgiving, fasting and other virtues must be applied in the daily life of believers. Difficult to understand passages of the Sermon on the Mount are explained in the context of the Old and New Testaments. St. Isidore uses allegorical and typological interpretations to reveal the deeper meaning of the gospel words. The interpretations expose hypocrisy and formal performance of religious rites without sincere faith, emphasizing the importance of inner purity and sincerity of intentions. The work contains not only theological considerations, but also valuable pastoral instructions. St. Isidore calls readers to spiritual growth, self-improvement and an active Christian life. Matt. 5, 16. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven: ...Christ commanded: “Let your light shine before men...” not so that we should live for curiosity (let that not happen!). Christ eradicates it, commanding both prayer and alms to do (do good. - Ed.) not publicly and to hide from one hand what has been done by the other, but so that we do not give anyone a fair reason for temptation. In this case, even against our will, the light of deeds will illuminate those who see and turn them to the praise of God. For that Christ understands this is clear from what is not said: that you may be glorified, but that your “good deeds may be seen and your Father in heaven may be glorified” (2:187). ...Since others do not have in mind the Lord’s word, but their own glory, the Savior gave the following advice: “See that you do not do your alms before people... otherwise there will be no reward for you” (Matthew 6:1). The first words (Matthew 5:16) express good morals and love for good, which cannot be hidden even if those who do it wanted to, and the second (Matthew 6:1) curbs the love of glory. In the former, the Lord forbids vice, and in the latter, the desire to show off. The latter does not contradict the first, but prohibits vices, as if inextricably following virtues. Only virtue that is not performed for show can in its own sense be called virtue and really is; if he is carried away into the love of glory, then he ceases to be true virtue. For I am silent about the fact that those who give alms for show do not do it out of love for goodness, but in order to expose the misfortunes of others to shame. Delighting in being called merciful, they do not refuse to exaggerate the misfortunes of others. And this: “let your light shine,” is said not so that we might be magnified, but in the sense that it is impossible for a good deed to be kept silent, even if those who do it hide it. Just as a lamp, appearing on a moonless night, turns its gaze to itself, so virtue, against the will of those who possess it, usually illuminates everyone (3, 72–73). Matt. 5, 19. Whoever breaks one of the least of these commandments and teaches people to do so will be called least in the Kingdom of Heaven, and whoever does and teaches will be called great in the Kingdom of Heaven: …A teacher who does not do what he should will be considered unworthy of faith. It is said: “Whoever creates and teaches...” But if only “create” meant and “teach,” then the second would not have been added (2:23). ... Both a word that cannot be carried out and a deed that cannot be expressed are useless. For in word and deed (even if it were not pleasing to those who unjustifiably consider good wisdom to be something of little value and contempt) the right and wrong is outlined. bright life of mentors. “Whoever does and teaches will be called great in the Kingdom of Heaven.” If a comparison must be made between one and the other, then it is better to do without speaking than to speak without doing (2, 359). Matt. 5, 20. If your righteousness does not exceed the righteousness of the scribes and Pharisees, then you will not enter the Kingdom of Heaven ...That is, if those who turned out to be well-versed in the Old Testament (for I am not talking about those now who will be punished) do not surpass as much as heaven is distant from earth, “you will not enter the Kingdom of Heaven.” For deeds are rightly followed by rewards. The Old Testament people, for living a life commensurate with their strength, received land and long life as a reward. For it is said: “Honor your father and your mother, so that it may go well with you and that your days may be long in the land that the Lord your God is giving you” (Ex. 20:12). And for us, who are passing through the special fields of the Gospel, Heaven and Heavenly blessings are prepared for us (3, 115). ...Because, perhaps, thinking that there was some kind of contradiction in the sacred Gospels, you wrote: The Savior said to the Pharisees as deprived; virtues: “Woe to you, scribes and Pharisees, hypocrites” (Matthew 23:13), and to the apostles: “If your righteousness does not exceed the righteousness of the scribes and Pharisees...”, then in response to this I write: it must be understood that it is said: “it will surpass” the truth that... the scribes should have had. For to reign justly was not superior only to people worthy of pity and tears, but in great abundance superior to those who deserved approval according to the Law and led a lifestyle befitting Heaven (3, 130-131). Matt. 5, 22. But I tell you that whoever is angry with his brother without cause will be subject to judgment. ...Often pondering to myself why human fear is stronger than the fear of God... I condemned unspeakably negligence. Even if the strongest are insulted, we tolerate them with great modesty, because fear serves as a rein and does not allow us to go further. And we show enmity to the weakest, even if they have not upset us, although Christ commanded: do not be angry “with your brother in vain” - which is much easier for you than to endure the vain insults of another. For there is a lot of food for fire, but here, although there is no flammable substance, we ourselves kindle the flame. It is not the same thing: when someone else sets fire, not to get burned, and when no one disturbs, to remain silent and at peace. Whoever prevailed over someone who wanted to set fire showed in himself signs of the highest wisdom, but in whom we see the latter, he does not deserve surprise. Therefore, when, doing more out of the fear of man, we do not want to do less for the fear of God, then will we be left with any excuse? (3, 300–301). Matt. 5, 23–24. If you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar and go first and be reconciled with your brother, and then come and offer your gift: …The reconciliation of us with each other is most important to God the Word. For He who reconciled the Heavenly with the earthly also puts an end to our enmities, not allowing them to arise, and uproots those that have arisen. He says: Do not be angry “with your brother in vain” (Matthew 5:22). Since he knew the creepiness of human weakness, he destroys the roots of the enmity that has taken place and endures so that the gift assigned to Him remains unbrought until we are reconciled with each other. Therefore, in what has been said there is extreme philanthropy, but not devoid of justice. “You seek,” He says, “philanthropy, but the offended seeks revenge. You call Me merciful, but he calls Me truthful. You ask for leniency, but he cries out that no help was provided to him. Calm him, who rightly cries out, and you will not be deprived of My favor. Make peace with the offended one and then beg for My reconciliation with you. I do not sell for a gift the vengeance justly demanded by others, I do not humiliate the incorruptible court of justice, I do not show favor to the offender while the offended one complains. Not a small, but an extremely high and great gift I give you: I postpone the investigation of the matter, I do not immediately pronounce a decisive verdict, I give you time to satisfy the offended” (3, 13-14). Matthew 5:25. Make peace with your opponent quickly, while you are still on the way with him, so that your opponent does not hand you over to the judge The Lord... by “rival” he divinely meant the desire of the body, contrary to the spirit, and “the path” he called life, which our race does not pass firmly, and “conversation” between our body and the body he called the consciousness of his confrontation, which should be seen by us sooner, so that otherwise, having obeyed his commands and done something unworthy of the “high calling” (Phil. 3:14), we would not be handed over to them as a Judge when He comes. and collect our words together and render “to each one according to his works” (Matthew 16:27) (1:57–58). Matt. 5, 28. ...Everyone who looks at a woman with lust has already committed adultery with her in his heart: ...If the desecration concerned only the vestibule, not the sanctuary itself, then perhaps the disease would be easily healed. If it concerns the soul itself, then let no one deceive himself. But if someone, to deceive people, says: “No one will be crowned if he strives unlawfully” (2 Tim. 2:5), and at the same time thinks that sight is a legitimate struggle if a person refrains from the work itself, then let him know that the Ascetic and Judge of such struggles said: “Whoever looks at a woman with lust has already committed adultery with her in his heart.” Therefore, that struggle is legal, which is not established due to the laziness and prejudice of each, but is laid down by law by an incorruptible Judge (3:27). Since love is born from sight, Christ said that he who delights the eyes without satiety is an adulterer, thereby warning not only the deed, but also the thought. [In the same way] the law punishes the murderer, and Christ even punishes the angry one, because He gives a rule to the soul, but the law only to the hand, and by the very fact that He does not allow the root to grow, He also prevents the branches. Therefore, curb both the eye and irritability: the former, so that it does not lead you to adultery, and the latter, so that it does not lead you to murder (2, 280). ...General laws are given for both sexes... (2, 84) ...Since both the commandments in the Law and the Gospel sayings, in which sins are forbidden and Beatitudes are depicted, are spoken to both husbands and wives, then let the wives be careful and bridle their eyes, so that for intemperate eyesight they do not suffer punishment, like adulteresses (2, 86) ... ...It is not the same thing to see suddenly and be wounded and to suffer the same for someone who is carefully chasing someone else's beauty... He who sees suddenly and is wounded can both remove the arrow with a chaste thought and heal the wound. And whoever watches constantly and carefully, even if he does not commit a sin with his body, has already committed it with his soul and, serving passion with his sight, brings the crime itself to completion by consenting to it. Therefore, God’s word called those who not only saw and were hurt (for it often happens that this happens unintentionally), but look on and impute it to themselves, adulterers, saying: “Whoever looks at a woman with lustful desire has already committed adultery with her in his heart” (2:58-59). Matt. 5, 29–30. If your right eye causes you to sin, pluck it out and throw it away from you... And if your right hand causes you to sin, cut it off and throw it away from you, for it is better for you that one of your members should perish, and not that your whole body should be cast into hell: ...The right eye and right hand of the All-Good Christ called the closeness to us of friends and those devoted to us for their goodwill... Therefore, as soon as one of them becomes the culprit of temptation, wallows in some kind of sin, which also exposes us to reproach, and brings dishonor to him, he must be cut off. Otherwise, you, like him, becoming harmful, will lose your bodily purity, communicating your illness to those who are not yet infected with similar passions (1, 59–60). ...To take precedence over lust is recognized as great, and indeed is a great thing, but it is much more important to be prudent so that this disease does not overcome... Prudence is better than bold curiosity, and preferring Divine sayings to one’s own reasoning is a holy and most just thing. One must bridle one's eyes with all one's strength, avoid inquisitive and intemperate contemplation, as it stings mortally, because vice invades the soul, taking possession of its essential parts, and, having driven out reason, makes it entirely the prey of passion (2, 121-124). Matt. 5, 34. But I tell you: do not swear at all ...Not swearing means not demanding an oath. For if you do not want to swear yourself, then you will not require an oath from others for the following two reasons: the person being questioned either stands in the truth, or, on the contrary, lies. If a person usually stands in the truth, then, without a doubt, even before he swears, he speaks the truth. And if he is a liar, then he swears and lies. So, for one reason or another, one should not require an oath (1, 105-106). Matt. 5, 38–39. You have heard that it was said: an eye for an eye and a tooth for a tooth. But I tell you: do not resist evil. But whoever strikes you on your right cheek, turn the other also to him: ...The legislator of both Testaments (Old and New - Ed.) is One; but the Law forbade the Jews only deeds, and the Gospel, teaching us the doctrine as the wise, and the very thoughts from which actions are born, blocks them as sources of evil, not only punishing severely committed sins, but also putting reliable barriers to their commission... The Law establishes the equality of suffering as a measure of punishment, allowing the offended to do as much evil as they themselves suffered, in order to prevent the evil deed by fear of suffering the same thing. And the Gospel, through the meekness of the sufferer, prevents vice from extending into the worse. Since the limit was justly set; avenging injustice, and the law was given, so that nothing bad should be done, then like would be rewarded for like. Everyone did the same thing that he accused the offended of... But this was not the cessation of previous bad deeds, but the challenge of new, more terrible ones, when one became irritated and did evil again, and the other intensified to take revenge for the old and knew no limit to evil. Revenge served not as the end, but as the beginning of great troubles, when the offender and the avenger fell into irreconcilable discord, and what was wise in the law, which the legislator established to prevent the Fall, was forced to become the path to sin... So, since so many evils were born, the Gospel, like a fire, extinguishing the beginning, stopped the striving of evil forward (3, 124-125). “An eye for an eye, a tooth for a tooth” (Ex. 21:24) was legalized... not so that they would be merciless and cruel to those who offend... but so that, out of fear of suffering the same thing that they themselves do, they would refrain from venturing into offense. Although this legalization is fair and strictly in accordance with reason, yet Divine silence, observing meekness and goodness and encouraging people to it... prevented falls with the fear of punishment, because if there is no one who does the offense, then there will be no one who takes revenge... What is said in the Gospel: “Whoever hits you on your right cheek, turn to him the other also” (Matthew 5:39) is not the opposite of this, but only higher and higher better and constitutes the rule of the highest wisdom. There it is legalized not to do evil at all, but people (under the Law) ... could not even hear about willingly enduring evil, but here a wise teaching is set forth about voluntary endurance of evil... The moon is good, but more beautiful is its sun. Therefore, just like the moon... and the sun... There is only one Creator. Of the Old and New Testaments there is one Lawgiver, who legitimized everything wisely, usefully and according to the times (1, 395–397). …If you are wounded and moved to uncontrollable anger by words, then how can you become a worker of the Lord’s grapes? (Matthew 20:1–16). For He recognizes such a worker only as one who, having been hit on one cheek, can turn the other, who endured “the burden of the day and the heat” (Matthew 20:12), as having fulfilled all the work of the Lord’s commandment. Therefore, if you want these great rewards (for the worker of the Lord’s grapes. - Ed.), then do not be indignant at small labors, but learn to love great labors, so that you will not receive a penalty (bribe) otherwise than by witnessing the perfection of your labors. (1, 68). Matt. 5, 45. May you be sons of your Father in Heaven ...The children of the Old Testament had the dignity of adoption, for it is written: “I raised and raised up sons, but they rebelled against Me” (Isa. 1:2), and also: “and you did not remember God who created you” (Deut. 32:18)... In the above testimonies I find honor, not at all unconditional and pure, but combined with accusation, so that if God did not want to accuse them, then I would not have proclaimed that honor. If they had not sinned, then perhaps they would not have received this name, but God combined honor with reproach as a basis for a greater accusation... With this honor he showed that guilt is unforgivable. For those who are under grace, the son of Thunders calls out 2: “And to those who received Him, to those who believe in His Name, He gave the power to become children of God” (John 1:12). Here is honor without accusation! That's the virtue of adoption! Constantly repeating, the Savior says: “Be perfect, as your Heavenly Father is perfect” (Matthew 5:48); “Your Father knows what you need before you ask Him” (Matt. 6:8). Therefore, the Author of adoption Himself proclaims everywhere this dignity. But, showing that this honor was confirmed by the deed itself, [the apostle] said: “...you did not receive the spirit of slavery to live again in fear, but you received the Spirit of adoption, by whom we cry: “Abba, Father!” This very Spirit bears witness with our spirit that we are children of God. And if children, then heirs, heirs of God, and joint heirs with Christ” (Rom. 8:15-17). What an honor! How high he raised the prostrate to the ground! For the apostle shows the greatness of Christians, which we must preserve with all our might, so that, having lost our dignity, we are not more severely punished, as having not become the best even with such a high honor (3, 269-270). Matt. 5, 48. Be ye therefore perfect, even as your Father in heaven is perfect: ...God gave man the right to possess [the land. – Ed.], so that he proves his virtue and preserves his likeness [to God]. You have accepted honor, he was told, but prove your virtue, so that one thing can be assimilated by the creature, and the other by the will of the created thing. And the following is possible. At the beginning it is said: ... “I created man in Our image [and] in Our likeness” (Gen. 1:26), and subsequently it is said: “God created man in His own image, in the image of God created He him” (Gen. 1:27), without the addition: “in the likeness.” It was said this way either because this expression means the same thing, or because virtue depends on will, so that what was said will have the following meaning: “Let us create man in Our image,” so that he will acquire this also according to his will: in the likeness. Why did he say one or the other before creation, but after creation - one of the two? The Only Begotten God, coming to earth, says: be like your Heavenly Father; So one thing – “in the image” – is preserved by creation, and the other – “in the likeness” – by choice. But they will say: if man received the right to possess everything that is on earth, then why is he afraid of animals?.. In the beginning, when the image [of God] shone in man, everything was subject to him, and therefore he gave names to the animals. But when he violated the commandment, in all fairness his right of possession was reduced. And although a person is not deprived of all rights, so that mercy does not turn out to be completely cold... [but] he is limited in him, because justice demanded not to crown the vanquished, but to discipline the fear of animals... when Noah renewed the image in himself by loving the truth, all the animals came to him, recognizing their original slavery and, as it were, reproaching man, who had sinned in the beginning and lost part of his right to possession. And Daniel was honored by the lions, and the fire did not burn the three youths, and the viper did no harm to Paul, since they renewed their ancestral right of possession. From this it follows that the progenitor accepted it completely, but lost it partially (2, 151-152). Matt. 6, 1. Be careful not to do your alms in front of people so that they will see you: otherwise you will have no reward from your Heavenly Father. …The Lord, as Creator and Creator, knew well that the seeds of ambition were initially planted in people not without purpose and not in vain, but so that people, being ardent lovers of honor, would succeed in the best. But having this wonderful protection from slavery to low passions (that is, love of honor), people gave this innate gift the opposite direction and turned it towards earthly honor, forgetting about Heavenly. Therefore, the Lord, taking care of the soul, cuts off the shoots that serve evil and stops the intense desire for human glory. But that which in this love of honor contributes to the acquisition of worldly honors, not only leaves, but excites and makes it most fruitful: it uproots the desire to do something for show, and the desire for human glory and allows the honors of the One God (2, 103). ...In the proper sense, he is merciful who provides benefits, but does not disclose the misfortunes of the afflicted. He who does good for the sake of good itself deserves a greater reward than he who does it for the sake of reward. And whoever works for the sake of the Divine reward will be placed in the second rank. But whoever does not do what is due, not for the sake of the good itself, not for the sake of God’s reward, not for the sake of human praise, does not fulfill the duty of a person... Just as much as one who maintains chastity for the sake of human glory is superior to one who does not remain in chastity even for the sake of glory, so much the one who does it out of love for glory is better than one who does not do it at all, because the former is ashamed of people, and the latter is not ashamed of either people or God (2, 428 – 429). ...Is it possible for someone who gives alms not to be visible? Christ tests the intention of the giver. He who wants to please receives praise from those whom he wants to please. Therefore, someone who intends to please God wants to receive praise from him - this is what Christ said. Not everyone who is visible does (a good deed) in order to be visible, but only the one who wants to be visible and for this purpose divulges the secret. Although a good deed cannot be hidden, the one who gives alms should not worry about it, for he who does so dishonors those who receive it, and proclaims reward and praise for himself (3, 141-142). Matt. 6, 3. But when you give alms, do not let your left hand know what your right hand is doing: Since a good deed is followed by vanity and a desire to show off, the Lord says: let not a single good deed be done by you passionately, and let your success not be accompanied by an arrogant thought, but if you do something good, do not put yourself on display, do not boast, do not pursue local applause, but expect future crowns. Matt. 6, 14. For if you forgive people their sins, your Heavenly Father will also forgive you: I know well that if you had money, you would give it to those in need, and I am amazed that you become indignant when those who insulted you ask you for forgiveness. Meanwhile, this cost-free help usually brings us no less benefit than helping us with a lot of money; because our salvation depends on our forbearance and on whether we forgive those who offend us. “Let go, and it will be released to you,” this is how the Divine Word cries. Matt. 6, 23. If your eye is bad, then your whole body will be dark ...The eye rules the whole body, makes it bright and adorns the face, serves as a lamp for all members... As the sun is in the universe, so is the eye in the body... The Teacher is the eye in the body of the Church. Therefore, if he is bright, that is, shining with the rays of virtues, then the whole body over which he rules and about which he takes proper care will also be bright. And if he is dark, that is, he does something worthy of darkness, then the whole body will be darkened. “So if the light that is in you is darkness, how great is the darkness?” (Matthew 6:23). (1, 373 – 374). Matt. 7, 3. And why do you look at the mote in your brother's eye, but do not feel the beam in your own eye? ... This is a common illness - to be not only blind to one’s own sins, and vigilant to the misdeeds of one’s neighbor, but to seek forced justification for oneself, while for others to be strict and unforgiving judges. Those who are truly freed from self-love... sin, pronounce the same sentence on themselves as they would pronounce on their neighbors, and correct themselves by repentance. Subjecting us to this strict test, Christ said: “Why do you look at the speck that is in your brother’s eye?” .. One who is inattentive to his own shortcomings should not be a strict judge of others (2, 414). Matt. 7, 6. Do not give what is holy to dogs and do not throw your pearls before swine...: ...Beware of those who do not accept the secret teaching and those who are unworthy to hear the Divine word. Some of them often even laugh at what is beyond all praise. And to whom it is permissible, speak to them, because, according to the Divine saying, holy things should not be given to dogs or humanoid pigs, but to those who lead a gospel life (2:1). Is it not permissible for the unsanctified to hear the sacred, and for the profaned to gaze into the sanctuary? the law does not allow this, it is better to indicate that the Divine word prohibits this: “Do not give holy things to dogs” (Matthew 7:6) (2:39). ...The Divine saying is worthy of surprise: “Do not give what is holy to dogs and do not throw your pearls before swine, lest they trample them under their feet and turn and tear you to pieces” (Matthew 7:6) - the word of God is holy and truly the most precious beads; dogs and pigs are sinners not only in dogmas, but also in active life; and trampling - discord and competition about this of those attempting to pervert the correctness of dogmas and insulting valiant life; and torn to pieces is neglect and reproach for those who live wrongly... They assert that the Lord commanded not to give the priesthood to the indecent and unclean, so that they would not desecrate it and attack those who ordained them... And if they say that he forbids performing Divine Baptism on those who feign the faith, but do not abandon their studies, do not argue either (3, 97-98). Matt. 7, 11. So if you, being evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him? Great is the goodness of God and human cruelty... The Gospel word, comparing human kindness with God's goodness, rightly called it wickedness... not accusing nature of wickedness, for it is written: “Lord, do good to the good and upright in their hearts” (Ps. 124:4), and also: “A good man brings out good things from a good treasure” (Matthew 12:35 ), but, comparing only human goodness with God’s, he called it wickedness (2, 169). Matt. 7, 12. In everything that you want people to do to you, do the same to them. ...Human nature itself has an accurate and incorruptible judgment of virtues... but since our nature has fallen and darkened the traits of virtue, a written law was given. And since it was also violated, the correction was entrusted to the face of the prophets. When they began to renounce, saying: “We healed Babylon, but it was not healed” (Jer. 51:9), the One who planted the seeds of virtue in nature, and taught the law, and preached through the prophets, comes to earth. Therefore, with the coming of the Heavenly King, it became necessary that dogmas befitting Heaven be legitimized; and in the sacred Gospels a way of life was prescribed that was appropriate and more pleasing to angels than to people (2, 438). ...If you have the rule of virtue within yourself, then do not look for it from others, but use your home treasure (2, 439). Matt. 7, 18. A good tree cannot bear bad fruit “Can an Ethiopian change his skin, or a leopard his spots? So can you do good when you are accustomed to doing evil?” (Jer. 13:23) ... If you have learned, then there is an opportunity to wean yourself ... it’s not the same thing - not being able to and not being able to in the future; but one points to the present time, in which the lazy is lazy, and the other - to the future time, in which the previously unfit for anything can become worthy of respect, this is evidenced by daily changing events; The Scriptures clearly confirm this... If someone, under the guidance of a higher power, wants to work and set everything in motion, then he will learn, and bear fruit, and will be saved (1, 336). ...The devotee of virtue in the very feat learns virtue and learns that it is most useful, most decent, most protects us and is legalized for our benefit... What is said: “A bad tree cannot bear good fruit” (Matthew 7:18) Does not destroy the power of repentance, but ridicules inertia in doing evil. What remains evil cannot bear good fruits, but having changed into virtue, it will bear fruit (2, 471-472). OK. 6, 29. Offer the other to the one who hits you on the cheek: ...The King of all things worldly and earthly came down from heaven and brought us signs of heavenly life, which he proposed for a struggle opposite to the Olympic struggles. For there he who strikes blows and overcomes is crowned, but here he who receives and suffers blows is honored with proclamation, because it is not vengeance that is recognized as victory, but wisdom. This is a new law of crowns, because there is a new way of fighting (2, 175). …If to suffer a blow and insult meant to suffer defeat, then Christ and [the Apostle] Paul would not have said anything contrary to this. For this is a new law of warfare, because the method of rewards is even newer; for what is given is not an olive branch, not bronze images shining with gold, not pitiful and worthless rewards, but the Kingdom of Heaven and life that knows no end. Therefore, if you give in and behave wisely, then do not think that you are conceding victory over yourself, but strive for that victory that is hidden in apparent defeat... let us not enter into competition with those who beat and offend us, but let us yield to them. For such is the law of heavenly warfare (3, 91). OK. 6, 47. Everyone who comes to Me and hears My words and does them... ...The Son of the Father, to whom we render worship, is rightly called the Word, not because He is only the word and interpreter of the Father, but because He creates rather than pronounce the word, and is born dispassionately. Being the Word, He is hypostatic and has its own personal property... And that He is not non-hypostatic follows from the fact that the Word itself has words, as He says about Himself: “He who hears My words and does them...” (Luke 6:47). Therefore, if the Word has words, then It is not non-hypostatic: on the contrary, being hypostatic, by dispassionate procession it is called the Word (2, 186). Published interpretations of individual passages of the Sermon on the Mount are collected from letters available in Russian translation (MDA, 1859); their sequence is consistent with the Gospel of Matthew. Son of Thunder (Syro-Chald. Voanerges). This nickname was given by Jesus Christ to James and John, the sons of Zebedee, to commemorate the power of their preaching (Mark 3:17). You might be interested in: