Беседа XLVI

“And Sarah said: Who will tell Abraham that Sarah fed the boy with milk, because in my old age he gave birth to a son?” (Gen.21:7). 1. Today, beloved, we will continue yesterday’s conversation, and again we will offer you a spiritual meal in order to see once again, as you heard yesterday, the ineffable providence and condescension of the good God and, on the other hand, the great obedience of the forefather and his spiritual disposition. You saw how the birth of Isaac brought joy to Sarah. “Now the Lord said,” says Scripture, “the Lord make me laugh; if anyone hears, he will rejoice with me” (Gen. 21:6). Everyone, he says, who hears about this will take part in my joy. Great is the gift sent to me from God; it exceeds human frailty. Who, she says, will not be amazed to see how I feed milk from my breasts, already in extreme old age and until now being barren? And as if she herself was surprised and amazed at this event, Sarah adds: “Who will tell Abraham that Sarah fed the boy with milk, that he gave birth to a son in my old age?” Since this event was above nature, that’s why Sarah says: “Who will proclaim it?” That is: who will think? Who would have imagined this? What mind is able to comprehend this? What reasoning will be sufficient to fully explain what happened? It is not so much surprising that springs of water flowed from a stone in the desert when Moses struck it with the rod, but rather that from a womb that was already dead, a child was born and streams of milk appeared. So that the reality of the birth is obvious to everyone, and so that everyone, both contemporaries and descendants who hear about it, is assured of a miracle, Sarah herself nourishes the baby and takes upon herself the labor of feeding him with her own milk, and says: “Who will tell Abraham that Sarah feeds the boy with milk?” Isn’t this a new, amazing and beyond all expectation consolation given to me that I gave birth to a son in my old age? What does it mean: “I will give birth to a son in my old age”? This means: besides barrenness, the very years of age were such that it was necessary to abandon all hope of birth. But the Lord, having removed all these obstacles, gave me the birth of a son and sources of milk. Let us now consider subsequent events. When the time of feeding with milk ended, “seeing Sarah,” says the Scripture, “the son of Hagar the Egyptian, who was like Abraham, playing with her son Isaac; and he said to Abraham, Marry this handmaid and her son: for the son of this handmaid shall not inherit with my son Isaac. But this word appeared cruelly before Abraham concerning his son” (Gen. 21:9-11). Look here, beloved, how Sarah again does not tolerate the liberties of Ishmael and cannot indifferently tolerate the son of a slave treating Isaac like this. And just as before, wanting to humble Hagar’s arrogance, in strong indignation she forced her to flee, so now, wanting at the very beginning to curb the claims of Ishmael and not being able to indifferently endure that a son, born by grace and bestowed by God himself, should turn together with the son of an Egyptian slave, she says to Abraham: “Marry this servant and her son: for the son of the slave will not inherit.” sowing with my son." Sarah saw that she herself was very old and that her forefather had already reached old age (since both had already lived for many years), and she feared that, in the event of their sudden death, Ishmael, by right of birth from the seed of his forefather, would not seek to participate in his father’s inheritance and equate himself with Isaac, and therefore began to say: “Marry this handmaid and her son.” Let Hagar know, he says, that the son of a slave will have nothing in common with my son Isaac; and it is indecent for the son of a slave to treat the son of his mistress so closely. However, Sarah did not act unjustly in this case, but very justly, and so justly that God Himself approved of her words. And the forefather, being loving and attached to Ishmael, accepted Sarah’s words with displeasure. “Cruel,” says the Scripture, “this verb appeared before Abraham concerning his son.” He did not care about Hagar, but had compassion for the youth, who was already old. Notice here the extreme condescension of God, the lover of mankind. He saw that Sarah’s indignation at the equality of children is an ordinary feeling, characteristic of human nature, but that Abraham could not indifferently endure the expulsion of Ishmael and the slave (although he did not contradict Sarah due to his great meekness, it seemed to him “cruel”, that is, difficult, unpleasant and unbearable). Therefore, the Lord, with His characteristic love for mankind, wanting to strengthen the union of their unanimity, says to Abraham: “Let it not be cruel to you regarding the boy and the servant: whatever Sarah speaks to you, listen to her voice” (Gen. 21:12). Do not accept, she says, her words with sorrow; But whatever Sarah tells you, listen to her. 2. All that, says God, that Sarah is now expressing to you regarding Ishmael and Hagar, accept and obey her words. Do not want to offend the one who throughout her time (cohabiting with you) showed such great love for you, who not once, but twice, in order to save you from death, sacrificed herself for your salvation and became the culprit of such glory for you: and firstly, she did that you came out of Egypt with such wealth; and then it was the reason that you received such an honor from Abimelech. So, do not allow yourself to do anything contrary to her words. It will not be otherwise in the future. “For Isaac, who is born of her, shall be called your seed” (Gen. 21:12), and he will be your heir. “And I will sow the son of the maidservant into a great tongue, even as he is thy seed” (Gen. 21:13). Therefore, do as she tells you and obey her words. Look now, what peace, what unanimity suddenly settled in their cohabitation, how quickly the goodness of God sealed their union. “And Abraham arose in the morning,” says the Scripture, “and took bread and a skin of water, and gave it to Hagar: and put it on her cloaks, and sent her away” (Gen. 21:14). Notice again the great good-naturedness of the righteous man, and how he displays a pious mood in everything. When he heard Sarah’s words: “Marry the servant and her son,” it seemed unpleasant to him, because he had love for Ishmael. But when the Lord commanded the same, he immediately fulfilled his command and forgot his natural love; he reasoned that as soon as God commands, then all passion should be abolished, because the Commander is the Lord of nature. So, the servant girl, says Scripture, took the loaves and a bottle of water and “went away” with the boy. But look again how, by God’s favor towards the righteous, she too is rewarded with care from above. Expelled (by Abraham), Hagar wandered through the desert and, left without water, did not find any consolation for herself anywhere. “And laid down,” says Scripture, “he grew up under one oil” (Gen. 21:15). Her heart was crushed by grief and love for her son, and here she was “sitting down,” it is said, “directly to him from afar, as if he were shooting from a bow, saying: May I not see the death of my child. And he sat down straight to him from afar: and the boy cried out and wept” (Gen. 21:16). But the merciful and humane God, whose care for us surpasses all the love of a father and mother, “hearing... the voice of children from the place where they were” (Gen. 21:17), took pity on the child and had mercy on the suffering of Hagar. He only allowed her to feel her loneliness, and immediately gave her His help. “And the Angel of God called Hagar from heaven and said to her: What is Hagar? Don't be afraid; For God heard the voice of the youth from the place where there is” (Gen. 21:17). “Arise and drink the child, and with them by your hand I will make him into a great language” (Gen. 21:18). Oh, how loving the Lord is! He did not despise her, although she was a slave; but according to His promise to the forefather, from whose seed Ishmael was, He deigns such great care for Hagar, and says: “What is Hagar? Do not be afraid: for God has heard the voice of the youth. Arise and drink the child, and with them by your hand I will make him into a great language.” Do not grieve, he says, that you were expelled from home, because I will have such providence for your son that he too will receive numerous offspring. “And God opened,” it is said, “her eyes” (Gen. 21:19), not because she had hitherto had no sight, but because her open eyes did not bring her any benefit without revelation from above. Therefore, when God wanted to show her His care for her, “opened,” it is said, “her eyes,” i.e. He conveyed His revelation to her ignorant, resurrected her spirit, showed her the way, so that she saw the place where streams of water flowed. “And I saw,” says the Scripture, “a well of living waters, and they flowed, and they filled a bottle with water, and they gave the child something to drink” (Gen. 21:19). In impassable places, the Lord showed her the way; and when she was in such a helpless state, having no hope of salvation, He showed her His mercy, at the same time comforting her and showing His providence for the boy. So, even if we were in the desert, even if we were in the most extreme distress, even if we had no hope of salvation, but as soon as it pleases God (to help us), we will not need anyone’s help, and God’s help alone will provide us with everything. If we gain His favor, then no one will overcome us, and we will be above everything. “And God,” says Scripture, “was with the children, and grew old, and dwelt in the wilderness” (Gen. 21:20). So, when we have gained God’s favor, then, even if we were in the desert, we will live safer than those living in cities, because God’s help is the greatest protection and an insurmountable wall. And in order to understand how one who is in the desert can be safer and more powerful than one who lives in cities and enjoys great help from people, let us remember how David, wandering from place to place and spending his life like a stranger, was protected by the right hand on high. But, on the contrary, Saul, who was among the cities, had so many troops with him and had spearmen and bodyguards, Saul trembled every day and feared the attack of the enemies. He, alone, having no one else with him, did not need human assistance; and this one, being clothed in a diadem and wearing a scarlet robe, needed his help: the king needed a shepherd, clothed in a diadem - a lowly man (1 Samuel 17). 3. However, if you want, let’s begin our word a little higher, so that, having fully imagined this whole event, we can be convinced that there is nothing stronger (a person) protected by the highest help, and there is nothing weaker deprived of this help, even if he was surrounded by countless troops. David was still very young and, due to his minority, lived in his father’s house; but when the time had already come to open up to his virtue, having received his father’s order to visit his brothers, he obeyed him and went to them. Having thus come to meet with them, he learned that a battle was coming with the foreigner Goliath, that the entire Jewish people, along with Saul, were struck with fear, and the king himself was in danger of losing everything. Then David at first only wanted to see this new and strange sight, how one man decided to confront whole thousands. But the brothers, not tolerating the courage of his spirit, began to envy him and said: or did you just come to watch the battle (1 Samuel 17:28)? So, you didn’t come to meet us? Look at his prudence and great meekness. He does not say anything impudent and rude to them, but calming their flame and taming their envy, he answers: “Is there any talk” (1 Samuel 17:29)? Don’t you see that I haven’t taken a weapon and am not joining the ranks of the army? I just wanted to look and find out where this man got such immense pride: “For who is this uncircumcised foreigner, who reviles the army of the living God” (1 Samuel 17:26)? Then, hearing his extremely proud speeches and seeing how everyone who was with Saul was struck by inexpressible fear, he said: “What will you do to the man who kills his foreigner” (1 Samuel 17:26)? And having discovered the great courage of his soul with such words, he leaves everyone in amazement. Saul, having learned about this, calls to him a young man who knew nothing except the position of a shepherd and, seeing his (small) age, shows disdain for him. But having heard from him how he dealt with bears when they attacked his flocks (it was not vanity that prompted this glorious man to talk about this, but the need to breathe courage into Saul, and to draw his attention not to outward weakness, but to the faith hidden inside, and to help from above, with which he, a young man, was stronger than men, an unarmed man - armed, a shepherd - warriors), - having learned, I say, hence the courage of the spirit him, the king wanted to clothe him in his own (royal) weapons; but he, having laid this weapon on himself, could not even demolish it. And this happened so that the power of God, which acted through him, would be revealed all the more clearly, and so that the consequences would not be attributed to the power of weapons. And since, clad in weapons, he felt burdened, he laid them down, and took only a shepherd’s bag and a few stones, and with this he went out against that embodied tower 440. The foreigner, for his part, looking at the weakness of his age, humiliates the righteous man and first attacks him with words as if he were a powerless youth. Precisely, when he saw that David was coming against him with a shepherd’s bag and carrying only stones with him, he began to say to him almost like this: Do you think it’s clear that you are again assigned to the sheep and chasing some dogs? And you, as if chasing some dog, decide to fight me with such a weapon? But experience will now prove to you that you do not need to fight with an ordinary person. Having uttered such arrogant words, he hurriedly advanced, shook his military armor and raised his weapon. So, one came out to fight, confident in the power of weapons, and the other protected himself with faith and heavenly help. And David, for his part, first of all, with words, humbles the arrogance of the foreigner and says to him: you are coming against me with a sword and a spear, and you think to win with your own strength; and I (go) in the name of the Lord God. Having said this and taking one stone from the shepherd's bag, as if he really wanted to drive away some dog attacking the herd, he threw the stone with a sling; Having struck Goliath in the face, he immediately threw him down (to the ground) and, immediately grabbing his sword, cut off his head, brought it to the king and thus put an end to the war. So, through him the king found salvation for himself, and his entire army breathed freely. As soon as one looked at this wondrous and extraordinary thing, an armed man was struck down by an unarmed one; an experienced warrior fell at the hands of a man who knew nothing but the life of a shepherd. Why did this happen? Because David was supported by help from above, but Goliath was deprived of it, and therefore fell into the hands of David. But then look at what reckless actions the passion of envy produces. When the king saw that the righteous man was enjoying great glory, and that the jubilant virgins were exclaiming: “Conquer Saul with his thousands, and David with his tens of thousands” (1 Sam. 18:7), he did not complacently tolerate such words (although in fact they attributed more to him than to David), but was overcome by envy and began to repay evil to the man who had shown him good, and to the one who should have been honored savior and benefactor, he even attempted to kill. Oh, extreme madness! Oh, the height of recklessness! He began to suspect the one who saved his life and freed his entire army from the rage of a foreigner as an enemy, and, not at all remembering the benefit so recently shown to him, falling into passion, darkening his mind with envy, as if by some kind of intoxication, he began to look at the benefactor as an enemy. 4. Such is the evil of this passion: it first of all harms the very person in whom it arises. Just as a worm born in a tree first of all eats the tree itself, so envy first of all crushes the very soul that gave birth to it within itself. And to the one whom he envies, he does not what he would like, but completely opposite. In matters of envy, look not at the beginning, but at the end, and take into account how the very malice of those who envy only brings greater glory to those who are subject to their envy, because those suffering from envy bend God to their aid and enjoy assistance from above, and the envier, being deprived of the grace of God, easily falls into the hands of everyone. Enslaved before any external enemies by his own passion, he seems to crush himself, and as if devoured by invisible teeth, and thus exhausted within himself, so to speak, plunges into the abyss. Knowing this, we will, I convince you, run away from this destructive passion and use all our might to purge it from our souls. This is the most destructive of all passions and harms our very salvation; it is the invention of the devil himself. That is why the wise one says: “Because of envy the devil brought death into the world” (Wis. 2:24). What does it mean: “death comes into the world through envy of the devil”? This means: when that evil beast saw the primordial man immortal, out of his malice he drew him into breaking the commandment and thus made man subject to the punishment of death. So, envy produced deception, seduction - crime, crime - death. Therefore it is said: “Envy makes death come into the world.” Do you see how evil this passion is? She subjected the one exalted by immortality to death. But while the enemy of our salvation, prompted by his own envy, was the reason that the first man, created immortal, was condemned by death, the compassionate and humane Lord, by his own death, again granted us immortality, so that we gained even more than we lost. The devil deprived us of Paradise, and the Lord took us to heaven; that one was the reason for our condemnation to death, and this one gave us immortality; he deprived us of heavenly bliss, and this one prepared for us the Kingdom of Heaven. Do you see the wisdom of your Lord, how he turned the very weapons that the devil’s envy directed against your salvation against his own head? Moreover, the Lord not only honored us with greater blessings (than in Paradise), but also gave the devil himself into our power, saying: “Behold, I give you power to tread on the serpent and the scorpion” (Luke 10:19). So, reflecting on all this, let us purge envy from our souls and strive to gain God’s favor. It is our invincible weapon; it is our greatest power; with his help, Ishmael, although he was still young and in the desert, and in extremely difficult circumstances, became exalted and had a large people as descendants, because “God was with the children,” says Scripture (Gen. 21:20). Here we will finish our present word. So, let us, I beg you, despise the present, and strive in spirit for the future, honoring the good will of God above all else and acquiring the firmness of hope through a virtuous life, so that we can lead our present life carefree and achieve future blessings, through the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. The saint expresses with this the gigantic growth of Goliath. You might be interested in: