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Mal.2:1–2. And now this commandment is to you, priests: if you do not hear and if you do not put it in your heart 19, give glory to my name, says the Lord Almighty, and 20 I will cast an oath on you and curse your blessing 21 and tarnish it: 22 and I will destroy your blessing, and it will not be in you, because you did not put it in your heart 23. Боголюбно отпускает вины за совершенные доселе прегрешения и дарует милость, возводя согрешивших как бы к первоначальной доблестности. This, I think, is what he points to when he says graciously: “And now this commandment is unto you, priests.” But then he threatens that if they do not do what they should be doing, and if they do not put the comprehension of divine revelations into their minds and hearts and do not become better than before, and do not seek the glory of God, without disgracing the altar and without doing what was legalized carelessly and inattentively, then without any doubt he will show them cursed and under divine wrath. And I think that the words: “I will curse your blessing and bleach it” probably mean the following: when God grants prosperity to someone, the fields will prosper, there will be harvests and an abundance of fruits, livestock will produce a profit in huge numbers and they themselves will be beyond the corruption of their bodies - but when He takes away the blessing, then the state of affairs goes to the completely opposite, there will be no prosperity at all and, on the contrary, what is right for everyone to remain will prevail. This is the meaning of these words in relation to sensory and temporary objects. But it is necessary to know that if someone does not want to have the divine commandments in his mind, then all his mental blessings will turn into nothing and he will not have any fruit of a God-loving life, but will be deprived of blessings from above and from God, and will be subject to curses and punishments because of them. Therefore, we must seek the glory of God, and how we will do this, the Savior Himself taught us this, saying: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16). Then we will receive complete blessing and unshakable complacency, and we will enjoy spiritual well-being, and, having been filled with every good thing, we will begin to lead a truly worthy and fair life. Mal.2:3–4. Behold, I excommunicate 24 you ramo, and I will scatter the droppings 25 on your faces, the bloodworms of your holidays, and I will receive you together. And you understand, before 26 az 27 ... I sent this commandment to you, according to my covenant with the Levites, says the Lord Almighty. In the proposed words there is again something hidden, which, I think, should clearly reveal something pleasant to those who love to listen, 28 for in this way they can fully understand the meaning of this saying. The Law of Moses, crowning the primate and priest of the divine altars with the highest honors, placed him, as it were, along with God, for it said that “the offerings to the Lord are their lot” (Deut. 18:1). The divine Paul also said somewhere: “You see Israel according to the flesh: are they not the fellows of the altar who draw near to the altar?” (1 Cor. 10:18). It was established that from every sacrifice we should separate to God the shoulder (shoulder blade), the sternum, the obstruction (omentum) of the liver, two kidneys and the stomach, that is, the womb, by which the letter of the law intimately indicates that all the insides of us, who devote ourselves to the stench of fragrance to God, must be holy and consecrated, for they offered the insides freed from their inherent impurity. The shoulder can be understood as a symbol of strength. And that, I say, in every good deed we should be strong and courageous, about this he wisely sings through the lyre of the Psalmist: “Bless the Lord, my soul, and all that is within me, His holy name” (Ps. 103:1). But we have made a precise discussion about the entrails (of sacrificial animals) and the performance of sacrifices according to the law in other works 29 . Therefore, leaving speech about this in the present case, we will try to give, as far as possible, an explanation of the proposed words. So, while the law commanded that the defects of sacrificial animals should be examined and that an unexamined sacrifice should not be brought to the altar, and that parts of the victims should be separated for those appointed for sacred service, they neglected the duty of examining the vices and did not fulfill the commandments about the so-called separations, doing what was pleasing not to God, but to their own wishes, trying with all their might to collect for themselves such meats of the sacrifices as seemed more useful to them. This leads to reproof and says: “Behold, I excommunicate you Ramo.” «Отлучаю» же теперь поставил вместо: и отлучил уже, и доселе желаю сохранить этот закон. As if I threw or throw “dung (offal) on your faces.” Since they dishonor the altar, therefore I will “scatter,” he says, as if insulting for insult, for “if you despise me,” it is said, “I will be humiliated 30” (1 Samuel 2:30). “And I will accept,” he further says, “you together,” that is: in this very thing I will remain and expose the wicked. Since you keep the law of your divisions 31 and do not at all admit negligence regarding the part assigned to you (the sacrificial animal), and considering vices seems to you to be in vain, then for this you will learn that the doors are closed on you (Mal. 1:10), that is, you are excluded and suspended from worship. “For I” gave “this commandment” or “covenant”, which I bequeathed “to the Levites”: what then? – The priests of the divine altars should know what is proper to do what is pleasing to God, and before the Sovereign decrees throw back everything that seems otherwise useful to them, for in this way they will be sacred servants, and not lovers of the temporary and subject to shameful gains. Mal.2:5. My covenant is with him life and peace. He raises the speech to those who holyly and lawfully served as priests, and declares the priesthood to be a truly wonderful work, since it relates to the law and the benefit and firmness of divine revelations, for, as the wisest Paul writes, “the law is holy, and the commandment is holy and righteous and good” (Rom. 7:12). Therefore, when it seems that we are talking about Levi, then the meaning of the thoughts must certainly be attributed, of course, not to the one who was born of Jacob and was among his twelve sons, for they do not hold the priesthood at all 32 - but we must understand the office of the priesthood 33 and the priesthood itself, as if depicted in the person of Levi. Итак, «бе , – говорит, – к нему завет мой жизни и мира» . The written law was spoken to the most sacred Moses, given “through the ministry of angels” (Gal. 3:19; Acts 7:38), and it was laid down through the mediator Moses to the descendants of Israel, having a promise of life and peace to those who wish to live, the right and will of the Lawgiver to make the rule of life. However, the prophetic word in the present case seems to secretly show us something of the most necessary in relation to spiritual contemplation. After all, the law was given to the ancients, the descendants of Levi, representing the leadership (Gal. 3:24–25) of Christ and a certain image, and a clear pre-depiction of the truth. But Christ is true, who is life and peace (Eph.2:14; John 11:25, 14:6), and the shadows of Moses describe Him to us. That is why he said, turning to the Jews: “If... you believed in Moses, you believed in... Me, for that is written about Me” (John 5:46). He was represented by a lamb that was slain in the first month, on the fourteenth day, and had to save the doorposts (doors) of houses that anointed him with blood (Exodus 12:5), - He was (represented) by a red and spotless heifer (Num. 14:2), with which ashes and water sanctified “the desecrated... to the purity of the flesh,” as it is written ( Heb.9:13), He was (prefigured) unleavened bread (Exodus 12:18), turtle doves, chicks of doves (Lev.5:7), and in general the whole law was full of (mysterious) contemplation of Christ (Heb.10:1). So, he rightly calls it a covenant of life and peace, for, having been made alive in Him, through Him we have again gained access to God and the Father, and we have peace with Him through obedience and faith (Rom. 5:1-2; Eph. 2:18). And I gave him fear to fear me, and at the sight of my name to fear him. He usefully enumerates the glorious advantages of the priesthood acquired through the arcane teaching of the law; for he instilled primarily in the clergy the fear of God, urging them to “fear at the sight of His name,” that is, causing caution and caution in relation to the Master’s name and encouraging reverence for Him to be not an extraneous matter, but a diligent one. What could be more honorable than this? After all, it is written that “fear the Lord, this one will live” (Prov. 13:13, cf. Proverbs 3:7; Eccl. 7:19; Sir. 1:13), and again: “the fear of the Lord is glory and praise” (Sir. 1:11). Thus, the holy and true priesthood witnessed solid well-being. They were not just afraid, he says, but they were afraid of fear, that is, they perceived divine fear with all their souls and hearts, since the strengthening here and doubling of the sayings signifies for the listeners the firmness of the praised (persons) in virtue. Mal.2:6. The law of truth 34 was not in his mouth, and unrighteousness was not found in his mouth. After all, the law commanded to avoid lying, to speak directly and truthfully, and to try in every case to carry out correct and unfailing judgment (cf. Ex. 23:6–7; Lev. 24:22). And the truth, it seems, again calls our Lord Jesus Christ, whose law, he says, was carried on their lips by those who led a sacredly decent life. After all, even if there was, as I said, a law in the shadows, there was in it an image of the truth and a foreshadowing in the writings of the Gospel revelations, for in the types we must find the meaning of service in the spirit. And that the law of Christ was revealed to the ancients through Moses, the Savior will convince of this, saying: “Do not imagine that he came to destroy the law, or the prophets: he did not come to destroy, but to fulfill. Amen, for I say unto you: Until heaven and earth remain, one jot, or one tittle, shall not pass from the law, until they all shall remain” (Matthew 5:17-18). Correct the world, walk with me, and turn many away from unrighteousness. The world has to God (Rom. 5:1) - what can we and other experts in divine words mean by this, besides thinking and acting as He wishes, and in no way angering Him, but, on the contrary, striving to have good behavior and live a worthy and law-conforming life? So the divine Paul proclaimed to us: “having been justified by faith, peace be with God” (Rom. 5:1). Thus we honor, knowing, the One who exists by nature and the true Lord. And while paying respect to creatures, with unclean and abominable sin dominating our minds, we resist the Lord and, as it were, take up battle against Him, raising a cruel neck and already trying to disobey and persist. And the disciple of the Savior will confirm this, saying: “Do you not know that all the things of the world are hostility to God? and whoever desires to be a friend of the world becomes an enemy of God” (James 4:4). But having turned through faith to the God of all with the destruction of sin, in the absence of any obstacle and when no one separates us from closeness to Him, we, as it were, unite with Him through all decency, we will go the straight path and we will walk along a truly beautiful path, directing ourselves and others to it. But to try to be in such a state is most befitting of holy clergymen, about whom it can be said with all justice: “Correct in the world, walk with me, and turn away many from unrighteousness.” After all, subordinates always almost follow the good conduct of their superiors, and those (of the superiors) walk the straight path, they save many and easily convince them, leaving the unbridled and cursed life, and unrighteous morals, to prefer and love the most excellent and most honorable - which can deserve praise from God and people. Mal.2:7. Until then the lips of the priest will retain understanding, and they will require the law from his mouth: for 36 there is an angel [messenger] of the Lord Almighty. Exactly how he “converted” (the clergyman) “many and went about correcting the world with God,” he explains, saying that he carried in his mouth or tongue the knowledge (“reason”) of everything necessary for life and was a teacher of the foolish, a teacher of the inexperienced, a true and true interpreter of the commandments of the law for those who wished to learn, he did not change the meaning of divine words by perverting the meaning of divine words, nor “teaching the teaching, the commandment of men” ( Matthew 15:9; Isaiah 29:13), - but, like an angel (messenger) of God, well understanding the sometimes unclear revelation to the subordinate people. After all, he does not proclaim his own desire, nor spews out words from his knowledge, but serves the Master's revelations. I would say that in these words what is said in the book of Proverbs turns out to be true: “treasure rests in the mouth of a wise man; but foolish men devour it” (Proverbs 21:20). The praise of those who proclaim something from God is that they do not add anything more to what they heard, they do not dare to make any subtraction (omission), considering this an unworthy deed. On the contrary, the wicked crowds of the Pharisees foolishly reached such nonsense that they taught “doctrines the commandments of men” and by their tradition abolished the divine commandments (Matthew 15:6-9). These were the accusations against them from Christ. So, the law is firm, for he said nowhere about divine words that one should no longer add to them or take away from them (Deut. 4:2). Thus, “the mouth of the priests will preserve” the knowledge of the law and proclaim it without adding anything. That is why he is called “the angel of the Lord Almighty” (the prophet), although he was a man by nature, because he clearly proclaims the will of God and the movement of his tongue (as its object) has a law. Mal.2:8. But you have turned aside from the path and made many weak in the law; you have corrupted the covenant of Levi, says the Lord Almighty. The good behavior of the worthy in some way contrasts the crimes of the negligent, and the contrast of the best exposes the worst. Just as “light appears in darkness” (John 1:5) and strength is made perfect in weakness (2 Cor. 12:9), so the beauty of virtue has a clearer appearance if some evil or sin is placed next to it. So, some lived sacredly, correcting themselves and others in the world, and were with God, and converted many from unrighteousness, for they carried knowledge in their mouths and were accurate interpreters of divine laws. Those who came after them, to whom the speech is now addressed, “deviated from the path,” for they fell away from justice, did a lot of harm to themselves and others, and made many weak in the law, that is, they made them weak and inactive in choosing a life consistent with the law. After all, if the authorities walk outside the law, then isn’t it natural, without any doubt, to deviate (from the law) along with him and the subordinate, and together with the outstanding ones, those who are in a lower position and have less understanding fall? Yes, just as a priest who conforms to the law and is righteous makes his subordinates imitators of his own virtues, so it is the other way around; for if they themselves corrupted the law of Levi, was it likely that those who taught them secretly considered the law worthy of honor? Mal.2:9. And even though you were humiliated and rejected in all nations, you did not keep my ways, but became 37 persons in the law. Returns to the sins of the fathers and reminds them of the most ancient crimes. And since they were not firm in keeping the law, therefore, he says, they were handed over to those who took them into captivity, pitiful and outcast, deprived of all mercy. What kind of suffering did they not have to endure, or what disasters did they not share in, the unfortunate ones? But if he says, you want to know the reasons for the anger that has arisen against you, then listen to the one who says: “You have not kept my ways, but have become accustomed” (accepted) “persons” (partied) “in the law.” This, I think, means the corruption of the Levin covenant, namely: unwillingness to observe the path of life according to the law and in every case to commit very lawless judgments, although God clearly said: “Do not accept persons in court, on small and great” 38 (“not”) 39 “judge” (Deut. 1, 17). For the reasons for which they were betrayed to enemies and became outcasts, for the same reason he makes a corresponding threat that if they do not want to lead a right life, then He will not refrain from punishing them - and those who despise the law will be judged, befitting and befitting those who are accustomed to do this. Mal.2:10–11. Isn't there one Father of you all? 40 Was it not God who created you? Why have you abandoned every one of your brothers and desecrated the covenant of your fathers? Judah was forsaken, and an abomination was in Israel and in Jerusalem. At the beginning of the interpretation of this prophet, we said that upon returning from Babylon and from the land of the Assyrians, the Israelites, caring little about the legal commandment, began to marry foreign wives. And this matter among them, fickle ones, reached the point that, along with others, the priests themselves became carried away, and considered those concubines who were from the tribe of Israel to be disrespectful, sent them out of their homes, and, on the contrary, took foreign wives - Ammonites and Edomites. As a result of this, Israel suffered great defilement. Foreign women did not abandon their native customs, but continued to serve idols and worshiped the heavenly army, and it was almost inevitable that those who cohabited with such corrupted wives themselves became defiled with them and angered God. There is a very extensive talk about this in the books of Ezra (1 Ezra 10:2; 2 Ezra 9:9; Neh. 13:3, 23). So, the God of all accuses them because they despised the wives from the tribe of Israel or Judah and wickedly became attached to the daughters of foreigners, although the law prohibited such intercourse. But they, I don’t know how, neglected such venerable commandments, or were carried away by the beauty of their wives to unbridled voluptuousness, or perhaps they wanted to resort to friendship with foreigners, so that they would not fight against them, as they were already friendly to them and, due to marriages, had kinship with them. And this was nothing more than an insult to God through lack of faith, as being unable to remove those (enemies) from the hands or reveal them (the Israelites) as conquerors of the brutal power of foreigners. This matter offended God in every possible way. Therefore, He, seeing that they neglect innate love, says: “Is not God the only one who created you? Isn't there one Father of you all? Why do you abandon every one of your brothers?” After all, one is the Creator of all and all (servants) of one Master, who wants to bind created things with ties of love into unity and unanimity. If there were two gods and masters, or even many, then there would be nothing unnatural in the fact that creatures would be divided along with the (different) intentions of the creators and, on occasion, stand against each other, according to the will of their rulers. Since there is one God through all and in all and above all (Eph. 4:6), then what could be the reason for difference of opinion? And since, in addition, all Jews have one father according to the flesh, that is, the divine Abraham, then what prompted them to perceive the illness of friendship? Or shouldn't one, as it were, give love to one's half-bloods as a duty? Was it not close to madness to be kindled with a frantic passion for the daughters of foreigners, despising your own household and relatives, so as to thereby desecrate even the covenant of your fathers themselves? After all, they kept with themselves the regulations of the divine laws regarding foreign wives, for they heard (in the law): “You shall not give your daughter to your son, and you shall not understand his daughter to your son: for he will turn your son away from me and serve other gods” (Deut. 7:3-4). But they, imputing the revelation to nothing, trampled on the law and, as far as they themselves were concerned, made the covenant ineffective and unclean, offending with their crimes the best of laws. As if amazed at such an act and seeing the race of women descended from Judah oppressed by the most unjust hatred, he adds and says: “Judah was abandoned” and Jerusalem was left among the inhabitants (in Israel). Oh, it’s a strange thing, he says! Not to the Assyrians, not to the Persians, not to the Elamites, not to enemies from the neighbors, but to Israel itself and the inhabitants of Jerusalem, “it became an abomination” and Judas became humiliated, that is, the generation descended from Judah and the unfortunate people of the same tribe. You should know that Israel refers to the ten tribes that settled in Samaria before the time of captivity, and which Shalmaneser first deported to the Assyrians and Medes (2 Kings 18:9). And those who inhabit Jerusalem, he says, are those whom Nebuchadnezzar took, during the last captivity he burned Jerusalem and the most divine church, and whom he took to Babylon. He accuses, even more, he raises an excessive cry against them because, having abandoned their Jewish wives, they illegally took foreign women for themselves, although they, as I said before, continued to firmly adhere to their native customs and spin in the mud of idolatry. But we ourselves, justified in Christ and through faith in Him having received the communion of the Holy Spirit, must be wary of mixing with those who have been corrupted in mind and have unclean thoughts, and who would have an incorrect faith. They are foreign and barbarian, and they speak perverse things, for it is written: he who touches the pitch will be soiled (Sir.13:1). So, given the opportunity to bear fruit spiritually in the churches of Christ, what reason could there be to desire otherwise - how to come into contact and have fellowship with unclean synagogues and arouse the God of all things upon ourselves? Mal.2:11–12. Desecrate Judas, the holy one of the Lord, whom He 41 loved, and went over to (surrendered, served) a strange god. The Lord will consume the man who does this until he is done and will humble himself from the villages of Jacob and from those who offer sacrifice to the Lord Almighty. Judas is hated, he says, not by any other foreign people, but by Judas himself, who desecrated the law by inclining towards love for foreign wives, began to try to please them, fell in love with apostasy from God and gave himself up to serving idols. Some, as I said, were carried away by this, following their illegal concubines and trying with all their might to please them, just as those liberated from Egypt (Israelites) entered into relations with the wives of the Midianites or Moabites and soon reached such madness and wickedness that they even served Beelphegor. For this guilt, the unfortunate ones died (Numbers 25:1). So, the God of all curses the one who commits this and is wickedly devoted to such lawless acts. And if he is one of these laymen, then (God curses him) “he will be consumed from the villages” of Israel, that is, until he completely perishes and the memory of his existence disappears. If this is one of those appointed to the priesthood, then (God curses him) “before... he will humble himself from... offering sacrifice to the Lord Almighty,” that is, until he perishes and is expelled from the priestly lists, for, along with others, some of the priests, as I said, fell into the crime of the laity and were conquered by foreign women, completely neglecting divine revelations. Therefore, if he who angers God and tries to oppose His revelations to worldly pleasures is cursed, we will not renounce virtue and will not pay any attention to those (cursed), but we will strive to enlighten our souls with the virtues of good obedience. Under this condition, the Lord of all will free us from the curse and abundantly grant us the benefits of His mercy. Mal.2:13. And this, even if you hate, create. We cover the altar of the Lord with tears, and we cry and sigh from our labors. Is it still worthy to look upon a sacrifice, or is it pleasant to receive from your hands? The victims under the law were very diverse. Some were offered as a voluntary vow, others were thanksgiving and for sin. According to the lawful commandments, tithes, firstfruits and didrachms were also offered, according to the calculations of the priests. But in making a voluntary sacrifice to God, they, as I said, represented the animals that were lame, blind, and taken from the beasts, always referring to the misfortunes of captivity, constantly pointing out the desolation and the poverty that befell them as a result, although on their return from captivity Almighty God pleased them with incomparable mercy and abundantly gave them the opportunity to fully enjoy what was due. So, they brought it with sorrow and tears, as if weeping over the victims and saying to the clergy: this is “from labor,” that is, not without effort, and barely obtained through sweat and labor. Then, as “still,” he says, “it is worthy to look upon the sacrifice,” or how else could I make something pleasant (for myself) that is not from a good disposition? After all, one should give joyfully, celebrating and having fun - which, I think, is rightly said in the voice of Paul to alms collectors: not out of sorrow or out of need: for the Lord loves a joyful giver (2 Cor. 9:7). Therefore, if we sacrifice joyfully, God will look and accept and praise, and having accepted, He will honor and bless. I consider it necessary for benefit to apply another meaning to the words being interpreted. The God of all, with all justice, declared cursed the one who desecrated the covenant of the fathers by cohabiting with foreign wives, after expelling the wives of the same tribe and condemning them, often without any guilt. In addition, he accused some of the priests for showing partiality in the law, which is why he said: “The Lord will consume the man who does this until he is done and will humble himself from the villages of Israel and from those who offer sacrifice to the Lord Almighty.” Then he immediately added to these words: “cover the altar of the Lord with tears, and weep and sigh from our labors.” The expression: “covering” should mean instead: they forced the divine altar to be filled with crying and sobbing; for the women, driven out unlawfully and unjustly subjected to the unjust judgment of your priests, stood around the altar, mourning their grievances and shedding uncontrollable tears from the disasters inflicted on them. Then, how “it is worthy to look upon the sacrifice,” he says, “or to receive it pleasantly from your hands”! Just as it is truly written in the book of Proverbs: “Vows are not clean from the bribe of a harlot” (Prov. 19 cf. Deut. 23:18), so a priest will not be considered pure and blameless if, as if he had said goodbye to the divine decrees and trampled upon the proper law of the priesthood, he begins to offer a sacrifice, as if he had in no way angered God. It is truly scary to worship God with unwashed hands, and it is appropriate to touch such a wise divine service, I say, with all your might, purified if possible. Such a person will be beyond all guilt and movements of (divine) anger. Mal.2:14–15. And you will rest [say]: for the sake of 42 the Lord has forsaken the testimony between you and the wife of your youth. And that woman of yours and the wife of your covenant, and do not do otherwise 43, and the remnant of his spirit 44. And rest 45: What else is God looking for besides seeds? To such frequent accusations of God and convictions to love their fellow tribesmen and avoid foreign women, avoiding marriages that the divine law itself forbade, they foolishly said: “What else is God looking for besides a seed?” After all, it is said in the commandment of Moses: “the sons of Israel will not be childless, nor will they be barren” (Ex. 23:26). Likewise, the God of all things said to Abraham: “I will multiply your seed like the stars of heaven” in abundance (Gen. 22 cf. Exod. 32:13). So, the Divine purpose has in mind many children and childbearing, so that the grace of the promise given to Abraham may achieve its due fulfillment. But from foreigners or fellow tribesmen this will be accomplished by us, it makes no difference to God, for what is promised comes to fruition. So, “you will say,” he says, “why has the Lord given you a witness between you and the wife of your youth?” 46. But if you want to say this “for the sake of testimony” and why you commanded not to send away your concubine, then I will also say this: think about the fact that “she is your companion and the wife of your covenant,” that is, one flesh with you (Gen. 2:23–24) and cohabits according to the law and “not otherwise” “God” created her. She is, I think, “the remnant of his spirit,” and the husband is, as it were, mixed physically and mentally with that which the subordinate religion combined with him. And just as they became one body, so in a certain way and one soul, since they are bound by love and the divine law unites them in unanimity. So, he calls the wife the remnant of her husband’s spirit and, as it were, a part of his soul due to unity, I mean that through the unanimity of love they become, as it were, one. Therefore, do not blame God, going beyond the bounds of proper reason, as if He unjustly reproaches those who drive away from the hearth the wife of youth and the community of the covenant and the spirit, united bodily. I think that the wisest Paul, moved by this, wrote in his letter to those who believed in Christ: “Have you become attached to a woman? do not seek permission” (1 Cor. 7:27). The Savior Himself said somewhere: “Whoever lets his wife... does he commit adultery with the word of an adulterer? And if he marries a prostitute, he commits adultery” (Matt. 5:31-32 cf. Matt. 19:9). But the Sadducees asked the lovers: why did “Moses command to give a book of licentiousness” and to separate from his wife (Matthew 19:7), - he said again: “For Moses commanded in the hardness of your hearts, but from the beginning it should not have been like this” (Matthew 19:8), - for the One who formed “male and female created I am” (Matthew 19:4), - “for the slaughter God unites, let not man put asunder” (Matthew 19:6). Mal.2:15. And keep your spirit... and do not forsake 47. Since the law clearly and obviously expresses permission for those who wish to give their spouses a divorce decree and, without being accused, to separate from their cohabitant, it could seem that this ancient legalization is contradicted by the words of the prophet, who brings to trial and accuses of a crime of the law the one who dares to divorce his wife and take another. But in the above words it is very prudent and does not declare the ancient commandment abolished, and does not allow anyone to make it a pretext for wicked deeds: although, he says, the law allowed the issuance of a divorce note, therefore you are not exempt from guilt, giving it (the entry) in order to become attached to foreign wives. And if you can divorce your wife and do this by legal court, then still beware (keep) in your spirit of leaving your wife who is “from your youth.” This is better, although the law allows divorce for those who wish. Mal.2:16. But if you hate, let go 48... says the Lord God of Israel. If, that is, you indicate in the divorce record a reliable and substantial reason for the removal, that you hated it and let it go. And wickedness will cover 49 your thoughts, says the Lord Almighty: And guard in your spirit, and do not forsake. That is: if an unholy and nasty veil begins to cover your thoughts, and hatred at the same time serves only as a vain pretext, but the beauty of other women overcomes you and you begin to desire connections with foreign wives, then beware (save), do not leave, otherwise you will certainly be cursed, for he said that “the Lord will consume the man who does this, until he humbles himself from villages of Israel and from those who sacrifice to the Lord Almighty" (Mal. 2:12). This is relative to the obvious and simple (i.e. literal) meaning. But those who are called through faith to sanctification must be careful not to be carried away in any way into nasty heresies, as if to those who are hated by God and foreign women. Indeed, in relation to spiritual fruitfulness, the pure and immaculate parenting of the Teachers of the Church can make them fathers of noble children, spiritually giving birth from a kind heart to glorious love for God. Mal.2:17. Your words anger God, and ask: what has angered him? Zane rest: everyone does evil, good 50 before the Lord, and in them you yourself are pleased: and where is the God of righteousness? Previously I said that not in one way, but in many ways, the God of all was upset with the descendants of Levi. And, decrying the negligence of the clergy, he said: “and the lame and the sick” (Mal. 1:13), and added: “and they showed partiality to those who practiced the law” (Mal. 2:9). Showing, as one must think, respect and inappropriate respect to some of those who approached them (by status), they unjustly condemned the weakest and oppressed some with their greed, judging not according to truth and according to the law, but giving an incorrect and biased decision - or perhaps even stealing possessions that did not belong to them at all - as well as gladly accepting gifts, abusing the dignity of the priesthood and exalting themselves over their subordinates. Looking at those leading such a way of life, so inglorious and lawless, some of the victims of injustice seemed to be amazed. And this is because there was no punishment from God on them and no manifestation of His anger, as sometimes happens with those who are accustomed to despise Him - on the contrary, they were in prosperity and pleasure. Unable to bear this and, perhaps, no longer trying to have in their minds the thought of the incomparable mercy of God, they almost shouted from cowardice, saying: “everyone does evil, good before Him, and in them He Himself is pleased,” that is, perhaps even good (it turns out) in the eyes of God, the doer of evil deeds, and He delights in those who have chosen such a shameful life. After all, if this, he says, is not true, then “where is the God of righteousness”? It was proper, of course, it was proper for the Lord of Truth not to be so patient with the selfish clergy who desecrated the altar, and most of all those who tried to commit unrighteous, wicked and lawless deeds. This could be due to the cowardice that entered into them. And one should know that, according to the meaning of the interpreted saying, those who use such reckless words anger God, for they almost dare not even reproach the long-suffering God, who graciously awaits the conversion of those who are lost and the transition to something better for those who fall into sin. Likewise, the divine Paul condemned those who were slow and still avoiding repentance, saying: “Or are you careless about the riches of His goodness and meekness and long-suffering, not knowing how the goodness of God leads you to repentance? Because of your cruelty and unrepentant heart, you are storing up wrath for yourself in the day of wrath and revelation and justice of God” (Rom. 2:4-5). So, of course, those who are possessed by such cold (cruel) feelings and who spew out such unbridled speeches about Him greatly offend God greatly. And those who give rise to such an illness will find themselves guilty of sin. So, it is fitting for elected clergy or those called to the priesthood to lead a holy life and walk the right path in the Church. In this case, they will serve as a model of good order and every virtue for the subordinate laity, who, contemplating the glorious and considerable beauty of the priests’ way of life, will glorify the God of all. About this, I think, it is directly said through the mouth of the Savior: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16). Just as the laity are tempted when priests decide to live lawlessly, so the greatest and most abundant benefit will be gained if they can see them (the priests) doing good and wanting to live as God pleases. Slav.: “on your hearts.” In sir. op.: “and oklenu e”, available in Hebrew, and distant. “and I will destroy... you”, in Hebrew. not available, as in hald. Slav.: “offal” (the first stomach of a ruminant animal). The expression used may indicate that St. My father initially taught orally to students. "On Worship and Service in Spirit and Truth." Slav.: “he will be dishonest.” Regarding the parts of the sacrificial animals assigned for you, fulfill the law insofar as it serves your interests. Those. After the destruction of the temple in Jerusalem, the descendants of Levi no longer performed priestly services at the church. Those. we must understand not the priests themselves as persons, but the duties of the priesthood as positions. Reading, available only here at St. Kirill, instead of: “the law of truth is not”. Slav.: “convert”, like St. himself. Cyril's interpretation of this verse. Arrangement of words in slav.: “but there were no faces.” Slav.: “small and great”. Added by St. Cyril “not” is not read either in Greek or in Hebrew. At St. Cyril “and even”, but this is not in either Greek or Hebrew. Slav: “For the sake of it? like..." Slav.: “and don’t do good.” Slav. considers the sentence interrogative, according to the best reading, corresponding to the Hebrew. Those. if God’s goal is only to increase childbearing, then why, you say, did He testify, etc., i.e. commanded not to leave the wife of his youth. Slav. acc. Greek: “And thou shalt not forsake the wife of thy youth.” But from the end of the interpretation of this passage it is clear that St. Kirill read the omitted words. By sir. and Ephraim: “And let no one commit treachery against the wife of his youth.” Slav. approx. "yu" ., in Hebrew. no, as in Greek. Slav. no cheat "on" ., like Hieron. You might be interested in: