Глава 14

Os.14:1. Samaria will perish because it resisted 289 its God: they themselves will fall with weapons, and their babies will be broken, and those who have them in the womb will be dissolved. Having excellently finished the word about Christ and foreshadowed the mystery of universal redemption, the blessed prophet again grieves over the misfortunes of those who have sinned and, as it were, even mourns the inhabitants of Samaria, because, he says, although it was possible, and very abundantly, to enjoy the benefits of mercy, they spontaneously flowed towards the movements of anger coming upon them because they decided to resist God, to oppose the commands of the Master with their own will, one might even say, began to oppose it, or found themselves among its real opponents. That is why, without any mercy, they will become the prey of weapons, and measures will be invented against wives and children that are strange in their inhumanity, namely: together with newborn babies, those who have not yet been called into being and life will be subjected to premature death, and the sword of the enemy will prevent their birth through birth. It is truly disastrous and disastrous to resist God, as can be seen from experience itself. Hos.14:2–5. Turn to Israel to the Lord your God, for you have become weak in your iniquities. Take your words with you and turn to the Lord your God: shout to him:... 290 Let us not receive unrighteousness, but receive good, and let us repay the fruit of our lips. The Assur will not save us, we will not mount horses, and we will not say to everyone: our gods, the works of our hands. Again, one can marvel a lot at the art of the prophet and the construction of the speech, because it is composed worthy of a saint and is filled with the highest secrecy. First, he announced future redemption through Christ, and that over time death would be exhausted, the “wall” of hell would be powerless, and that, in addition, it was absolutely impossible to imagine any way of consolation and approval that would not be known to God. After this, it was necessary to give advice so that they would henceforth think and do what was necessary for their salvation and strive, as it were, to come to a sober state, intoxicated not from any wine, but from worldly voluptuousness and attachment to demonic delights. Therefore, so that they, plunged into a state of carelessness by the promises of mercy and love for mankind, would not neglect the word that is capable of making (them) wise, he again prudently leads them to the memory of disasters, saying that Samaria will disappear, “as if she resisted her God,” then adding to this what seems most suitable for intimidating and distressing the listeners: babies, he says, will be broken; the mothers themselves will die along with the embryos before the womb produces a fully developed fetus 291 . Thus, first frightening with horrors, then he directs a word to the hearts of those admonished, calling for repentance, very reasonably convincing them that they should return to God. And with the words: “thou art weary in thy untruths” makes it clear that along with untruths their weakness will certainly cease, and together with various apostasies, if they are eliminated, troubles will also be removed. And he makes the path of turning to God easy, for he says very clearly that sinners will be in a better position and in favor with God not because they bring Him riches, or dedicate gold, or honor with silver vessels, or please with the sacrifice of oxen and the slaughter of sheep, but if they bring the gift of words and, pleasing the Lord of all, will praise Him. Therefore, “take with you words, shout to God, that you may not accept untruth, but that you may receive good,” that is, so that you will not be punished in proportion to untruths, but on the contrary, you will be enriched by the gift of good things. Promise to bring Him songs of thanksgiving and confession from your lips, for these are the fruits of the tongue. But, he says, shout out and firmly promise that you will not say: “Our God is the work of your hands.” These were types of retreat, because of this they stumbled, because they served idols, and, having dishonored God who always saves, they placed their hope in human benefits and, when the Egyptians fought with them, they called in the Assyrians, and then, when the Assyrians took up arms against Samaria, they hired Egyptian horse archers or horsemen skilled in wars with money. That’s why they heard the clear words of God: “Woe to those who go down to Egypt for help, who trust in horses and chariots” (Is. 31:1), and they were quite rightly ridiculed for trying to make themselves a defender of “the Egyptian man, and not God, horse flesh,” (Is. 31:3) according to what was written. Thus, they promise to lag behind the service of idols and no longer have hope in man. This is the correction of past sins, calling to the mercy of the Creator of all things, who speaks through the mouth of the prophet: “turn from your iniquities, O house of Israel, 292, and you will not be tormented by unrighteousness” 293 (Ezek. 18:30). Hos.14:5. Those who are like you will have mercy on the orphan 294. This is the speech of the prophet, encouraging repentance, clearly proving the condescension of the Master and stopping the slowness of those inclined to repentance: do not doubt, says Israel, that you will receive what you ask for if you prefer repentance, because the God present in you knows how to have mercy and favor the orphans. In a similar way, the God-speaking David says: “He will receive the orphan and the widow” (Ps. 145:9), as I believe, on one object or on persons most in need of mercy, he shows the love of mankind of a divine and ineffable nature. And if someone wanted to attribute orphanhood to Israel itself (because he, so to speak, moved away from his father - God: although He clearly said: “my firstborn son is Israel” 295 (Ex. 4:22), then I would say that it is correct to understand it that way. Therefore, trusting that the Lord of all good things is disposed towards philanthropy, one should strictly repent and, by correcting for the better, eliminate the causes of previous sins. Hos.14:5. I will heal their villages, I will love you openly, for you will turn away my anger 296 from them. Immediately, the closest and, as it were, at the door, word of God is cited, promising to heal the weak and love “openly,” that is, to appear openly and secretly to those who perform deeds of mercy and love and the giving of every good. At the same time, he announces that he has abandoned his anger against them and will not deprive them of the desired philanthropy. Again, apparently, here too the speech mentions to us not only the conversion of the descendants of Israel, but at the same time it also informs us about the recognition of the Gentiles, “not all beings are of Israel, these are Israel” (Rom. 9:6), but those who walk “in the footsteps of faith, even in the uncircumcision of our father Abraham” (Rom. 4:12) are counted among the children. So, the calling of the pagans and communication with God in Christ through faith and sanctification are implied, and in addition, the giving of spiritual gifts and the abundance of grace are indicated, of course - in Christ. Hos.14:6. I will be like dew to Israel. In every possible way fattening and irrigating the mind of those called to repentance with consolation from above (obviously from the Spirit), because the dew (descends) from above. Hos.14:6. It will flourish like a creen. It will, he says, give off a fragrance in Christ and the fragrance of good behavior, and will henceforth be a chosen flower. Hos.14:6–7. And its roots shall spread out like Lebanon; its branches shall go forth. This shows that the mind of believers is not easily shaken and it is impossible to quickly defeat evil spirits, because it will be just as strong and firm as the plant of Lebanon, which takes root very deeply, and with its upper branches grows greatly in breadth, because if the root is luxurious, then the shoots of the branches are always abundant. Hos.14:7. And like an olive tree it will be fruitful. That is, always blooming and abundant in fruits, because this is what this plant is like. Hos.14:7. And his sense of smell is like Lebanon. Lebanon is very fragrant. That is why the Law of Moses recognized him as dedicated to God, since he repeatedly commanded that the frankincense be sprinkled on the hemidal (incense) sacrificed. So, he says, the fruit of those who are called will be fragrant and acceptable, like a sacrifice to a good-loving God. Hos.14:8. They will turn and sit under his roof. They will abandon, he says, their former sins, will zealously turn to serving the living and true God and will submit solely to Him, not expecting salvation from anyone else from their enemies, but from Him Alone. Fulfilling this well, the pagan church speaks of the Savior of all in the Song of Songs: “I sat down in her shadow and sat down” (Song. 2:3). To those who are accustomed to do this, let the God-speaking David proclaim, saying: “In the days the sun will not burn you, the moon will not burn you at night” (Ps. 121:6). God did this for the ancients, when a cloud in the desert overshadowed them and wonderfully illuminated the heavenly and divine tabernacle. At the same time, he says very well: “they will sit down,” so that in this one can see the constancy and unshakable solidity of the thoughts of those turning to God. Hos.14:8. They will live and revel in 297 wheat. These are the worthy gifts of conversion and confirmation: they will, he says, be partakers of eternal life, and in an abundance of power, of course - spiritual. This, I think, means: “they will get drunk with wheat.” It is written that “bread will strengthen a man’s heart” (Ps. 103:15). Therefore, the body enjoys food akin to it, and the soul is strengthened by the divine and heavenly word, for how can one doubt that he who turns from error to the knowledge of God and courageously strives from the ditches of vice to the search for virtue moves from powerlessness to strength, if indeed it is considered a sign of powerlessness to fall into carelessness, worldly pleasures and addiction to idolatry, and it is recognized as a brilliant discovery of spiritual power - to be ready for a good deed, besides, not to put anything above the love of God and to unfailingly, with cheerfulness of mind, walk the path (leading) to this? Hos.14:8–9. And his memory will flourish like the grapes of his memory, like the wine of Lebanon and Ephraim 298 . God in one place spoke to the mother of the Jews, that is, to the synagogue: “I planted fruitful grapes for you, all true” (Jer. 2:21). The divine David also sings to us about it in one place: “Thou broughtest grapes out of Egypt; So, Israel was “good grapes” (Hos. 10:1). But since he sinned in many ways, the Lord brought down “his stronghold, and all those who pass by by the way embrace him: the crop and the boar from the oak forest, and the ass 299 wondrously devoured and” (Ps. 79:13-14), which means he was given over to be trampled by those who want to harm, as a prey to wild boars and donkeys, that is, to lusts and foolishness. However, in Christ “his memory,” of course, Israel, flourished. And he says “memory” because not everyone believed, but as if in memory of him, a remnant is kept. For Ephraim, or for Israel, the grace of God was “like the wine of Lebanon,” that is, fragrant and lightly seasoned with Lebanon for flavor. And this is the word about Christ, and blessed David says about Him: “Wine makes glad the heart of man” (Ps. 103:15), and the sacred word encourages us to strive for Him with all zeal, which reads like this: “Eat 300, and drink, and be drunk, your neighbors” 301 (Song. 5:1), because the saints cannot be satisfied with what is given through Christ and accepted before intoxication it is even more useful. Hos.14:9. What is he also an idol? Indeed, if, he says, he is satisfied and partakes of such valuable and heavenly blessings, then he will completely retreat from the tendency to delusion and attachment to the works of his own hands. Indeed, what other good, if he is lacking, will he seek them from someone else? And isn’t such a search useless for the deluded, for what can a soulless thing give anyone? It was rightly said about them by God: “You will do good, and you will do evil, and we are born, as you are God” (Is. 41:23) - but things made by hands can never bring harm to people (indeed, how and with what?), nor can they give anything good or useful. Therefore, let them, and quite rightly, hear: “The gods who did not create heaven and earth, let them perish from the earth and from these who are under this heaven” (Jer. 10:11). It is precisely this act and strengthening in love for God that he points to when he says: “Why should he also have an idol?” Hos.14:9. I will humble him, and I will strengthen him. I, he says, can embitter those who, as I notice, neglect their sincere affection for Me. In the same way I strengthen those who will do good and know who is by nature and the true God. So, the embitterment or exhaustion of Israel did not depend on them (false gods), and the transition to strength cannot be considered a gift of demons: this is a God-given blessing, just as powerlessness was a consequence of movements of anger. Therefore, the great David wisely and lovingly sings to us: “The Lord is my strength and my song” (Ps. 117:14). Hos.14:9. As... like tornadoes quicken, from Me you have found your fruit 303. The plant “tornadoes” 304 is so dense and abundant in foliage that it seems like a man-made roof and does not allow the passage of either the sun's rays or rain streams, even if they pour heavily onto the ground. So, that they, obeying God, will have a serene overshadowing or help, is shown by saying: “like a tornado speeding up.” And that all fruitfulness of those who obey God is accomplished only in Christ or through Christ, He Himself will confirm, speaking in the words of the Gospel: “Without me you can do nothing” (John 15:5). Thus, of course, he can say to every believer, if he is glorious, admirable and adorned with virtue: “Your fruit came from me.” Os.14:10. Who is wise and understands this? or is 305 meaningful and this message? For 306 the ways of the Lord are right, and the righteous will walk in them: but the wicked will fail in them. He quite rightly calls the one who understands this wise and most intelligent, because understanding of divine sayings is not immediately given to everyone who wants it, but, according to what is written, no one can understand “a parable and a dark word, the sayings of the wise, and fortune-telling” (Proverbs 1:6), unless with the help of higher enlightenment, if Christ sends down His grace, like a brilliant ray, into the mind and heart. It also teaches that the opportunity to walk in a right and God-pleasing path is very easy for lovers of decency, but for those who do not have this quality, it is not an easy task, because they are strengthened by attraction and inclination to all goodness and are encouraged to strive uncontrollably to achieve what is praiseworthy, and the latter’s inclination and inclination to vice and sin makes them cowardly, timid and not having the strength from God to perform virtue, since they have not previously honored Him. So, if we are reasonable and wise, then we will ask God for the strength to do what is right, and He, of course, will grant, as a Lover of mankind, and will fill us with spiritual strength through Christ, through whom and with whom be glory to God and the Father with the Holy Spirit forever and ever. Amen. In the text: ανέστη; should read: αντίστη (See the interpretation on verse 2 of this chapter, where this form is used). Slav.: (you may turn away all sin, so that you will not accept untruth - δύνασαι πὰσαν ἀφαρεῖν (or ἀφελεῖν) αμαρτίαν, όπως (or ἳνα) μῆ λάβητε ἀδικίαν (as in Theodore Mops. Blessed Theodoret, etc.), and two different Greeks of the same Hebrew phrase are placed side by side. Ἀποστροφῇ ἀποστέψατε ἀπὸ τῶν ἀνομῶν υμῶν οῖκος τοῦ Ισραήλ, usually: ἐπιστραφητε καὶ ἀποστρεψατε ἐκ παςῶν τῶν ἀσεβειῶν ὐμῶν, glav.: turn, and You will turn away from all your wickedness. Εἰς κόλασιν ἀδικίας, glor.: untruths into torment. Ὁ ἐν σοὶ ἐλεήσει ορφανόν; glory: for in You the orphan will have mercy ότι (in Fyodor Mops., Theodoret and some Greek lists) ἐν σοὶ. Slav.: my son is the firstborn Israel. Ἀπέστρεψε (τὴν ὀργήν) according to Vatik. etc.; options: ἀποστρέφω, disgust, ἀπεστρεψα, disgusted, etc. Μεθυσθήσονται (Vat. and many others). Slav.: οτηριχθήσονται or στηρισθήσονται will be established (Set. and many codes indicated by Holmes). The interpretation of the Holy Father gives the first reading (if it is genuine) the meaning of the second reading. Slav: like Livanovo wine. Efremovi... Ὄνος (Vatic. etc.). Slav.: solitary μὀνιος (Alex., Sin., etc.). Slav.: eat your neighbors οἱ πλησίον. Ὑποκἀτωθεν τοὺ οὐρανοῦ τοὐτου; glory: under the heavens are according to the lists omitting τούτου. Slav.: aki (corresponding to the Greek lists without έγώ) ... your fruit was found. Wed. 2 Samuel 2:8: Heb. בריׄשׁ, Russian. cypress, Vulg. abies, spruce; Akila has a code. 86 ἐλαία τις, type of olive. Λιότι in some time. code.; glory like ὅτι. You might be interested in: