Глава 10

And when 156 two appeared to choose for themselves a place in which they would be superior to their comrades, the Lord said to them: “Are you able to drink the cup that I will drink” (cf. Matt. 20:22), in order to teach that the place of excellence is given by merit 157 . Therefore (the apostle) says: “Therefore God also exalted and glorified ... Him” (cf. Phil. 2:9), for no one was more humble in his nature than Christ, since He was from the Godhead. After they learned that this place is given for deeds, (the Lord, as it were) continues (His speech): since you have already learned that this place is given for merit, then consider that perhaps there will be those who will strive harder than you or will want to struggle; According to the Judgment of the Father, the one who surpasses all others in his feat is perfect, and that place is prepared for him. Since (those two) came (for the purpose) to receive (first place) by election without merit, the Lord rejected them, pretending that he did not have the power (to fulfill their request), so as not to sadden them, as well as the words: “About... this hour no one knows” (cf. Matthew 24:36), (said in order) so that they would not ask Him about it further. “It is not your business,” he says, “to know the hour and time” (cf. Acts 1:7). When the other apostles were angry with them, he revealed the matter to everyone, saying: “Whoever... among you... wants to be great, let him be your slave” (cf. Matt. 20:27). This way all people have access to power. So, the Lord placed the request of the sons of Zebedee before their eyes, like a crown with which the one who surpasses (everyone) in the list is crowned. The apostle also builds (his teaching) on ​​this basis, saying: “He will test your hearts, and then each of you will have praise with God” (cf. 1 Cor. 4:5). Even Balaam was chosen for prophecy (Num. 22:8, 24:3–4), the sons of Eli for the priesthood (1 Kings 2:12–17) and Jeroboam for the kingdom (1 Kings 11:26–40). Therefore, the apostle says: “I myself will be found unworthy” (cf. 1 Cor. 9:27), in order to teach that he values ​​little every election according to heavenly discretion, 158 but highly values ​​the will. And so that you better understand this truth, he also teaches that if someone speaks in the tongues of angels (but does not have love), he does not do it according to his own will, but according to the election of God, and whoever loves has his own election (1 Cor. 13:1). Therefore, love is a greater and more excellent way (1 Cor. 12:31) than the one that does not depend on one’s own will, such as knowing prophecy and sacraments, and moving mountains. “And if... I will distribute all my possessions to the poor” (cf. 1 Cor. 13:3), like Ananias with his wife, for they did not do it out of love (Acts 5:1-5), “if... I give up my body” (1 Cor. 13:3), as Iscariot did, then with these words he teaches that election without love, which is what is said, is of no benefit; (brings) only election by (own) will. Therefore he says: “Thou shalt love the Lord thy God, this is the great commandment” (cf. Matt. 22:37). And he also says: “if... I give (my... property) to the poor” (cf. 1 Cor. 13:3), like the Pharisee sect (Matthew 6:2), “and if... I give my body to be burned with fire” (cf. 1 Cor. 13:3), like those fifty men, for they did not call Elijah a prophet out of true faith, saying: “Prophet of God! the king says, “Come down” (cf. 2 Kings 1:9–12), understanding that “it is of no benefit to me” (1 Cor. 13:3). They wept before the face of God together with the one who sent them, and gave their bodies to the fire of the Lord to be burned with cries, since the Lord was not in them. The same thing happened to the sons of Korah, since they were burned not out of zeal for Divine service (Num. 16:1-35). And in the days of Shadrach, Meshach and Abednego, many desired to be cast into the fire, so that the same thing could happen to them as happened to those three (Dan.3:1-97). And in the days of Abraham, others also helped the poor with food (in the hope) that perhaps the Angels would come in and bless them. They all tried to become like worthy people, (but) not out of love for good, but for their own benefit. Such was Balaam, who built seven altars (Num. 23:1), and since he heard that the prayers of the ancestors were accepted for the sake of the sacrifice made (by them), he himself offered the sacrifice (Num. 23:2-6). Jephthah imitated the action of the king of Moab. But since he had one child, and he put a person to death, and not an animal, God had mercy on him, although he did this as a result of disaster, and not out of love (Judges 11:30-40). And if Jephthah had met one of his servants, he would have immediately killed him, but for the purpose of warning, so that man would not kill man, God sent his daughter to meet him, so that he would strike others with fear, so that they would not sacrifice people to God 159 . And what Abraham did (Gen. 22:1-14) indicates the custom of that time to sacrifice their children, and this happened so that parents would not go mad (from sadness), but rather rejoice when their children were voluntarily sacrificed by them 160 or lost their lives. And so Abraham, who in joy sacrificed his son, later had many children instead of this one. Therefore, God opened many gates (provides many different cases) so that people could become friends of God, just as Abraham and many others were friends of God. The words: “neither here nor there will he be forgiven” (cf. Matt. 12:32) should be understood this way. The Lord freely forgives the sins of many, and His baptism freely frees believers from punishment. The sins of such a person (blasphemer) on this earth are not forgiven by either the Lord, or His baptism, or even the mercy of God, which covers up evil with good deeds and in the end completely covers it. The Lord did not say that there is no reward and retribution for such a blasphemer, but that he will not be given freely, that is, if he does all that is good and does everything in righteousness, then even then it cannot be that he will be given freely, but will be rewarded to him in Gehenna. David still gave his righteousness for the murder he committed (2 Samuel 11:14–15) 161. I say openly: there are no sins that exclude or will exclude (a sinner) from repentance, except for this sin, blasphemy, since other sins do not prevent a person from being sanctified through other deeds, so that when the Lord rewards the first in Gehenna, He will reward the last in the Kingdom (of Heaven). Paul did not blaspheme so much that there was no more repentance for him, for many blaspheme and persecute, but they do not blaspheme in this way 162 . By saying: “he will be guilty of sins forever” (cf. Mark 3:29), he affirmed that his sins are not forgiven him. Notice the explanation attached to these words: “but he will be guilty,” which confirms that that person will receive what he should, and at the same time denies that he will be released. The Lord makes a distinction between retribution and remission, although this is not clearly visible. For he did not say: he will be a sinner, or wicked, or unrighteous, but: “he will be guilty and ... condemned.” You can wipe and clean silver without fire, but you cannot make (it) flaming and boiling without fire. Similarly (to this) is what is said: “he will not be released either here or there” (cf. Matt. 12:32). Or he said this about the time he spent on earth, and not about the future. They saw Him clothed in flesh and for this reason many doubted His Divinity, but they had no prejudices regarding the Spirit (the Holy One). Therefore he says: “Whoever speaks a word about the Son of Man will be released to him; whoever... says it about the Holy Spirit will not be forgiven, neither in this world nor in the next” (cf. Matt. 12:32). These words can be interpreted as a double reward, that is, that a person will suffer here and will be crushed there. Not all criminals receive retribution in this world, but those of them who blaspheme, and (from such) vengeance is exacted both here and there, like from Iscariot, whose entire entrails erupted. See how Peter showed by his anger that (Ananias) sinned against the Holy Spirit (Acts 5:3-5). But this is what happened to the blasphemers of that time; in our days they blaspheme out of ignorance. So, all those who are born can achieve repentance; Therefore, whoever cannot repent, it would have been better for him not to have been born. To all, forgiveness through repentance: whether they sinned through knowledge or ignorance. The Lord did not say: “He will not find such mercy and mercy,” but: “He will not let go” (cf. Matt. 12:32). Perhaps, if in this world (the Lord) rewarded him with due punishment, then there he will find mercy. So, if he does not release, then (how) the Judge declares how great the crimes of the criminal are; if he lets go, then (how) the Merciful shows how great are the bounties of that Good God, in whom the fullness dwells (Col. 2:9). Do not think that God does not forgive if (sinners) do repentance, for (but) through such blasphemy Satan does not allow them to repent. “In ignorance,” he says, “he did it” (cf. 1 Tim. 1:13). So, about those who deliberately continue to sin, he said: “it will not be forgiven them” (cf. Matt. 12:32). Judas Iscariot testifies to this, since his heartfelt contrition and repentance were not accepted. To those who made Christ an accomplice of demons (Matthew 12:24), He also gave the same fate as the demons, since demons have no propitiation either in this or in the other world. Since the demon said: “You are the Holy One of God” (Luke 4:34), they also said: “the unclean (spirit) ... is in Him” (cf. Mark 3:30), then, accordingly, they are more worthy of damnation than that demon. Blasphemy is necessarily inherent in every sin, but in such blasphemy lies deliberate shamelessness, because they knew that the Lord pronounced a sentence about those who know (consciously sinning) that they will not be forgiven. For the Jews themselves issued such a decree that, of course, not the one who would call Him demonic, but the one who calls Him Christ, should be expelled and excommunicated (from the synagogue) (John 9:22), so that you understand that this was blasphemy without (any) need - therefore it remains without forgiveness. “They brought to Him one man possessed by demons, deaf and dumb... and blind” (cf. Matt. 12:22), in which the image of the people was presented, as Isaiah said: “the heart of this people was hardened,... their ears became heavy, and their eyes closed... lest they see with their eyes and hear with their ears” (cf. Is. 6:10, Matt. 13:15). What he adds (then): “he healed him and gave him (the ability) to hear, speak and see” (cf. Matt. 12:22) is an image of those who believed in Him. “If He were a prophet, wouldn’t he know what kind of life this woman leads,... for she is a sinner” (cf. Luke 7:39). And you, Simon, if you knew her, then why did you allow her to enter your feast? And yet, because you could not prevent His hidden will, which brought her (to you at the feast), you did not know that Christ is God. “A certain master creditor had two debtors: one owed five hundred denarii, and the other fifty” (cf. Luke 7:41), in order to clearly show that He evaluates their sins in a manner befitting them. “He said to Simon... the Pharisee: I came into your house, and... you... did not give water... for my feet” (cf. Luke 7:44). It was good that he did not give water for His feet, so as not to prevent them from being washed by the tears of the sinner, which she had prepared for her Justifier. The water with which His feet were washed was not warmed by fire, for the sinner’s tears were hot with love for him. She gave the Lord this excellent bath because He had given her gifts worthy of competition. The Reclining One was washed, and as a reward for His washing He gave cleansing. His human nature was washed and reclined, but His Divine nature gave the reward. His human nature alone could be washed away, but His divine nature alone could cleanse the invisible sins of a woman. So she made Him a bath of tears, and He gave her remission of sins as a reward. She washed the dust from His feet with her tears, and He cleansed the imperfections of her body with His words. She washed Him with her impure tears, and He washed her with His pure words. The woman washed the dust from the Lord, who in return washed away her uncleanness. The Lord's feet were washed with tears, and His words gave remission of sins. “You... did not give me one welcoming kiss,... since I entered, she has not ceased to kiss My feet, and therefore many... her... sins have been forgiven her because... she loved much, for he who is forgiven little loves little” (cf. Luke 7:45-47). With these words He testified to the truth of His (bodily) members, for He, indeed, had a tangible body, and she wet (with tears) the body, dried and anointed (it). So, let the repentant cry and the sinners grieve, so that, passing through, as it were, an open gate 163, they may reach Him. And those who love life, let them beg (Him), because the opening of the closed gates has been preached to those who were inactive in their lists and did not prepare for themselves a reward for good deeds. The tears of the sinner fell and washed the place where those five hundred denarii of His debtors were written. Need taught her to put aside fear at the sight of Him who does not despise the requests of the needy, but rejects the arrogance of the proud. Therefore, the Lord raised His voice in mercy to the unfortunate and opened His mouth to those in need for remission (of sins), and who showed honor to Him, praised them, showing to them His concern for the love that they had for Him; He put to shame those who invited Him, despising the (untrue) love they had for Him. He publicly announced his wife’s faith through praise, but revealed and dishonored the thoughts of the Pharisee through reproof. He became the doctor of believers, since He is the Healer of everything, and became the Judge of the secret thoughts of the one who considered Him not to know even things generally known. “He sent them two by two, according to his likeness” (cf. Luke 10:1), that is, as (He) preached freely without reward, so let them do as he says: “freely you have received, freely give” (Matthew 10:8). And he said: “according to His likeness” (cf. Luke 10:1), - that is, so that they would preach the truth, perform miracles and suffer disasters in His likeness, and in this way would reflect Him in themselves, as in an image. He who seemed to have fallen from heaven wanted to hide on earth 164 (Luke 10:18), but the Blood and water that flowed onto it (the earth) from the rib of the Life-Giver did not allow him to do so. When he flew through the air, he was also expelled from here by the Lord, who stretched out his hands on the Cross. When, running away, he threw himself into his stronghold, then even there the One who spoke laughed at him: “A thousand and ten thousand will fall beside you” (Ps. 91:7). When he withdrew and retreated into the abyss, his place of refuge, here too (the Lord) subjected him to persecution, when he freed those bound there and brought out the prisoners. Guessing this, he prompted the crucifiers to say: “come down, come down, that we may see and believe in you” (cf. Mark 15:32), so that in this way he, like a blazing and destructive wind, could remain calm in his stronghold. “I saw... I... Satan fall from heaven like lightning” (cf. Luke 10:18) - not as if he was (in fact) in heaven; This does not at all mean (and what) he says: “I will set my throne above the stars of heaven” (cf. Is. 14:13); but he said, he saw Satan, from his greatness and from his power and dominion, falling from heaven like lightning. He did not sleep from the sky, because lightning, which comes from a cloud, cannot fall from the sky. So, why did he say: “from heaven... I slept like lightning” (Luke 10:18)? Because Satan was defeated in the blink of an eye before the victorious Cross! After the insignificant people were anointed and received the embassy of Him who sent them, and went with extraordinary signs to drive away diseases, sorrows and other sad calamities, it is added that Satan suddenly, like lightning from a cloud, fell from his power. And just as lightning, having come from its place, never returns, so Satan has fallen and will never rise again in his power. Since justice allowed the serpent to bite 165 in the heel (Gen. 3:15), then mercy through the Cross exalted the heel, so that, having received back its strength, it would overcome the serpent. He explains this in the following words, saying: “and against all the power of the enemy” (Luke 10:19), which was crushed by the Cross. Then he says: “Behold, he gave you power to tread on serpents and scorpions” (Luke 10:19), because he destroyed the error that reigned through the serpent, so that the truth of the One who gave power to tread on serpents and scorpions, that is, their king (Satan), might reign. Because he bruised Eve's heel, Mary's foot trampled him. “I thank You, Heavenly Father 166, that... I hid these things from the wise and prudent and revealed them to babes” (cf. Luke 10:21). Since the wise rebel against faith and do not accept it in simplicity, it is hidden from them. “No one knows... the Father... except... the Son” (Matthew 11:27). For who knows Thought if not the Word that comes from It? But the Son is the Word, surpassing all understanding, and all movements of thoughts that arise turn out to be below Him. If knowledge occurred (only) through sight and hearing, then it would be necessary that everyone who once saw the Lord would know Him. “If,” he says, “they had known, they would not have taken Him to the Cross” (cf. 1 Cor. 2:8). And He Himself said: “Father, forgive them, for they do not know” (Luke 23:34). Likewise, the sun, the moon, the trees 167 and the stones apparently gave honor to Him, but had no knowledge of Him. So, the Son is the thought of the Father. He who knows a tree rejoices in its fruit, therefore he says: “no one knows... the Father... except... the Son” (Matthew 11:27) - in order to unite the knowledge of both. God willed and was known by (the manifestations of) His will 168 and the Son by His works. The detractors of the Holy Spirit say that since it is written: “no one knows... the Father... except... the Son, and... no one knows the Son except the Father,” then, according to them, it is clear that the Spirit does not know Him. But if this is so, then from the place where it is written: “no one knows... man except him who lives in man, so no one knows God except the Spirit of God” (cf. 1 Cor. 2:11), it would have to be concluded that God is also not known by the Son. “Come to Me, you who labor and are burdened, who have great torments, and I will give you rest” (cf. Matthew 11:28). Since He poured words of comfort into their ears, many ran to Him and followed Him. However, so that the disciples would not take His teaching and instruction lightly, He told them: “Whoever does not hate his own soul cannot be My disciple” (cf. Matt. 16:25), and: “Whoever of you, desiring to build a tower, does not sit down first and count the cost of it” (cf. Luke 14:28). In order to be His disciples, not words, but deeds are required - therefore the path is narrow and difficult (Matthew 7:14) for those who are led by the flesh. The beginning of the 10th chapter is a direct continuation of the reasoning presented at the end of the previous chapter. Literally: “sold as a reward.” Those. does not take credit for it. See Saint Ephraim's interpretation of the book of Judges, ch. 11 In this place, Saint Ephraim speaks of the dedication of children to serve God according to vow. The meaning of these reasonings is this: the blasphemers about whom the Lord speaks in this place in no way receive complete remission of sins by grace, but they will be rewarded in Gehenna. David, who sinned grievously, could still regain righteousness through repentance. In a similar way, other sinners can be cleansed through repentance, but not blasphemers, who alone are excluded from repentance and from the grace-filled forgiveness of sins. Those. so that repentance would be impossible for them; This means, according to Saint Ephraim, that blasphemy can be of various kinds. The path indicated by the sinner wife. The Greek text says: “I thank You, Father, Lord of heaven and earth.” Matthew 21:19, which tells about the cursed fig tree. Those. God is known by His will, by which He created the world. You might be interested in: