Беседа 48

“And when Jesus had finished these parables, he went away from there.” (Matt. 13:53) Explanation 13:53–14:11. The ignorance of Christ's origin should have caused greater surprise at His teaching. - Why did Christ perform few miracles in his fatherland? Herod's opinion of Christ. – The crime of Herodias and Herod. -What was the law that Herod broke? – The harm of dancing and feasting. – The suffering inflicted on the righteous increases his reward. - Debauchery is the cause of many crimes. – Sin is covered not by the addition of sin, but by repentance. – One should not ridicule, but cover up the sins of one’s neighbors. – The crime of feasts arranged for parasites. – We must correct parasites, using them to serve good deeds. 1. Why was added: “these”? Because the Lord intended to tell other parables. Why does He move to another place? For the one who wants to sow the word everywhere. “And when he came into his own country, he taught them in their synagogue” (Matthew 13:54). What kind of fatherland of Christ does the evangelist mean here? I think Nazareth, because it is said: “he did not perform many miracles there” (Matthew 13:58). In Capernaum, the Lord worked miracles, which is why he said: “And you, Capernaum, who are exalted to heaven, will be cast down to hell, for if the powers that were manifested in you had been manifested in Sodom, it would have remained to this day” (Matthew 11:23). But, having come to Nazareth, Christ abandons miracles, so as not to kindle greater envy in the Jews, and so as not to judge more severely for their increased unbelief, and instead offers a teaching that is no less wonderful than miracles. But people who are extremely senseless, when they should have been amazed and amazed at the power of Christ’s words, instead humiliate Christ according to His imaginary father - although in former times there were many examples of this, that humble parents had famous children. So David was the son of one insignificant farmer - Jesse; and Amos, born of a goat herder, was himself also a goat herder; and Moses, the lawgiver, had a father much inferior to him. Consequently, one should have been in awe and amazed at Christ because, having such parents, he said extraordinary things. This clearly showed in Him not human learning, but divine grace. But for what one should be surprised, one is despised. Meanwhile, the Lord constantly goes to synagogues, so that for always being in the desert they would not disgrace Him as a schismatic and an enemy of society. So, wondering and perplexed, the Jews said: “Where did He get such wisdom and power” (Matthew 13:54)? - calling powers or miracles, or wisdom itself. “Is not this the son of carpenters” (Matthew 13:55)? This is the greatness of the miracle; This is something special and amazing. “Is not His mother called Mary, and His brothers Jacob and Joses and Simon and Judas? and are not His sisters all among us? where did He get all this from? And they were offended because of Him” (Matthew 13:55–57). Do you notice that the Lord spoke in Nazareth? Are not this and that one His brothers? talked there. So what? This is what should have especially turned you to faith. But envy is crafty and often contradicts itself. What was strange and wonderful, and enough to attract them, was what seduced them. What did Christ tell them? “There is no,” He says, “a prophet without honor, except in his own country and in his own house” (Matthew 13:57). “And he did not do,” adds the evangelist, “there were many miracles because of their unbelief” (Matthew 13:58). The Evangelist Luke said: And he did not do many signs there, although he should have done them. In fact, if wonder at Him increased (even then they were already amazed), then why not perform miracles? But His goal was not to show Himself, but to benefit them. And since there was no success in the latter, the Savior neglected what concerned Himself, so as not to increase their punishment. Look: although He came to them after a long absence and showed many signs, even now they did not tolerate Him, but were again inflamed with hatred. But why did He perform a few miracles? So that they don’t say: “doctor! heal yourself” (Luke 4:23); They did not say: He is our adversary and enemy, despising His own; They did not say: if there were miracles, we would believe. That is why He both performed miracles and refrained from miracles: He created them in order to complete His work; restrained himself so as not to expose them to greater condemnation. Consider the power of what has been said: those possessed of hatred marveled together. But just as, judging the deeds of Christ, they do not condemn the deeds themselves, but invent unprecedented guilt, saying: “he casts out demons by the power of Beelzebub” (Matthew 12:24; Luke 11:15), so here, judging the teaching, they do not condemn it, but resort to the baseness of the race. And you notice the condescension of the Teacher, how He does not reproach them, but with great meekness said: “A prophet is not without honor, except in his own country”; and he didn’t even stop there, but added: “and in his house.” I added this, as I think, meaning His brothers. 2. In the Evangelist Luke, the Lord provides examples of this, saying that Elijah came not to his own, but to a foreign widow, and that it was not another person who was healed of leprosy by Elisha, but the foreigner Naaman (Luke 4:25,27). The Israelites did not receive any good deeds, and they themselves did not do any good; and strangers have been and have been beneficent. Christ says this to show their evil disposition, and that their treatment of Him is not anything new. “At that time Herod the tetrarch heard the report of Jesus” (Matthew 14:1). King Herod, the father of the one mentioned, and the one who beat the babies had already died. The evangelist does not mean time without intention, but so that you can see the vanity and carelessness of the sovereign, who learns about the deeds of Christ not at the beginning, but after a considerable time. Thus, people invested with power and greatness, having little respect for such things, learn about them late. But know the power of virtue: Herod is afraid of the dead John; even out of fear he philosophizes about the resurrection. “And he said,” says the evangelist, “this is John the Baptist,” whom I killed; he rose from the dead, “and therefore miracles were done by him” (Matthew 14:2). Do you see how strong his fear is? Even now he does not dare to say this publicly, but speaks only to his courtiers. However, the very guess is crude and absurd. Although many rose from the dead, not one performed such miracles. It seems to me that what Herod said was inspired by both ambition and fear. Indeed, a soul not controlled by reason often contains a mixture of opposing passions. So, according to the legend of the Evangelist Luke, the people said about Christ: this is Elijah, or: Jeremiah, or: one of the ancient prophets (Luke 9:8); and Herod, as if speaking more judiciously than others, called Him John. Probably, when others previously recognized Him as John - since many said this too - then with self-praise and arrogance Herod rejected such a rumor, saying: I killed John. Mark and Luke attribute to Herod the words: “John, whom I beheaded” (Mark 6:16; Luke 9:9). But when the rumors intensified, Herod began to say the same thing to the people. Next, the evangelist tells us the actual incident. Why didn't I describe it before? Because the only intention of the evangelists was to talk about the works of Christ, and they said nothing superfluous and extraneous, except that which could contribute to their main goal. Therefore, even now they would not have mentioned the incident if it had not concerned Christ, and Herod had not said that John had risen. Evangelist Mark notes that Herod greatly respected John, although he was rebuked by him (Mark 6:20). Such is the power of virtue! The Evangelist Matthew continues the story: “For Herod, having taken John, bound him and put him in prison for Herodias, the wife of his brother Philip, because John said to him: you must not have her. And he wanted to kill him, but he was afraid of the people, because they considered him a prophet” (Matthew 14:3–5). Why does John speak not to Herodias, but to Herod? Because Herod had more power. Notice how easily the evangelist accuses Herod, retelling the case as a simple narrator, and not as an accuser. “At the celebration of Herod’s birthday, the daughter of Herodias danced before the congregation and pleased Herod” (Matthew 14:6). Oh, the devil's feast! Oh, satanic disgrace! Oh, lawless dance, and the reward of the dance itself is most lawless! They dared to kill, a crime that surpasses all murders! He who is worthy of a crown and greatness is slain before the eyes of all, and the victorious sign of demons is placed at the table! The very image of victory is worthy of the event. “She danced,” says the evangelist, “before the meeting and pleased Herod, so he promised with an oath to give her whatever she asked. She, at the instigation of her mother, said: Give me the head of John the Baptist here on a platter” (Matthew 14:6–8). A double crime - both because she danced and because she pleased, and she pleased so much that murder was committed as a reward. Do you see how inhuman, how insensitive, how senseless Herod is? He binds himself with an oath, and gives the girl full power to ask. When he saw the evil that came out of it, he “was saddened” (Matthew 14:9), says the evangelist, although at first he himself bound John. Why is he sad? Such is virtue! And among vicious people it is worthy of surprise and praise. What a fury of Herodias! She should have been amazed at John, she should have been in awe of him, because he protected her from shame; and she is plotting his death, laying nets, asking for a satanic gift. Herod was afraid, says the evangelist, “for the sake of the oath and those who reclined with him” (Matthew 14:9). But how come you were not afraid of an inhuman act? If you were afraid to have witnesses to perjury, then you should have been much more afraid to have so many witnesses to such a lawless murder. 3. But since, I think, many do not know the strength of the accusation due to which the murder occurred, I consider it necessary to explain this so that you can clearly see the wisdom of the Lawgiver. What was this ancient law that was broken by Herod and strongly supported by John? The one that the wife of a childless dying man had to marry his brother (Deut. 25:5). Since death was an inevitable evil, and the Legislator thought about life in everything, it was prescribed by law for the surviving brother to marry the wife of the deceased, and to call the born baby by his name, so that the lineage of the deceased would not end. If someone dies without the hope of leaving behind children - without this greatest consolation in death - then the grief over his death cannot be satisfied by anything. That is why, for those whom nature has deprived of children, the Lawgiver came up with a means of consolation and commanded that the baby born after the deceased be considered his own. When children remained after the deceased, this marriage was not allowed. But why? You may ask: if he was allowed to a stranger, then wasn’t it much more permissible to his brother? Not at all. The legislator wanted kinship to spread and there to be more reasons for establishing close relationships between people. Why didn’t a stranger marry the wife of a dying childless man? Because in this case the baby would not be considered to belong to the deceased. And now, since the baby was born from his brother, the forgery itself became inconspicuous. Moreover, the outsider had no need at all to restore the house of the deceased; and the brother, through his kinship, acquired the right to do so. But since Herod married his brother’s wife, who had a daughter, John reproaches him for this, and reproaches him with all decency, while boldly showing condescension. But look what a satanic work this whole disgrace was. Firstly, it took place through drunkenness and voluptuousness, from which nothing good comes. Secondly, the spectators were depraved people; and he who gives a feast is the most wicked of all. Thirdly, the fun was crazy. Fourthly, the girl, through whom marriage was made illegal, and who had to hide from the world because of the shame of her mother, appears magnificently in the assembly and, putting aside her girlish shame, outshines all the harlots. And time itself serves no little to condemn this lawlessness. While Herod should have thanked God for bringing him into the world on this day, he dares at this time to commit such iniquities. When it was necessary to free the bound man, then he adds murder to the bonds. Let those girls, and even more so, married women, who at other people’s marriages do not refuse to behave indecently, jump, dance and disgrace their sex, pay attention to this. Let those men who love luxurious feasts accompanied by drunkenness also take note. Let them be afraid of the abyss dug by the devil. And the unfortunate Herod was then so powerfully possessed by the devil that he vows to give up even half of the kingdom. The Evangelist Mark speaks about this this way: “I swore to her: whatever you ask of me, I will give it to you, even up to half of my kingdom” (Mark 6:23). Herod valued his royal power so highly, and so surrendered himself to passion that he gave up his kingdom for a dance. And why be surprised if this happened to Herod, when even now, at the height of wisdom, there are many such pampered young men who give up their souls for dancing, even without committing themselves to it by an oath? Indulging in captivity to pleasures, they, like dumb ones, are led wherever the wolf takes them. The madman Herod was then subjected to the same thing, recklessly committing two shameful deeds: giving free rein to a woman so frantic, intoxicated with passion and not denying herself anything; and that he bound himself with an oath. But no matter how lawlessly he acted, the wife was the most lawless of all - both the maiden and the king. She was the inventor of all evils, she arranged the whole thing, although she should have thanked the prophet most of all. And the daughter, out of obedience to her, behaved outrageously, danced, asked for murder, and Herod was caught in her net. Do you see how Christ rightly said: “Whoever loves father or mother more than Me is not worthy of Me” (Matthew 10:37)? If the daughter of Herodias had kept this law, she would not have broken many laws and would not have committed this heinous murder. Indeed, what could be worse than such atrocity - to ask for murder as a sign of gratitude, to ask for the murder of a lawless person, to ask for murder in the midst of a feast, to ask for murder shamelessly and in front of the people? Not alone, she comes and offers a request. No, she says it at a meeting, throwing off her disguise, quite frankly, taking the devil as her assistant. And of course, the devil did what she did and then pleased her with a dance and captured Herod. Truly, where there is dancing, there is the devil. God did not give us legs to be disorderly, but to walk in order; not to jump like camels (and they, and not only women, are disgusting when they dance), but to rejoice with the angels. If the body becomes ugly due to such outrages, then isn’t the soul much more so? This is how demons dance, this is how the servants of demons deceive! 4. Consider the request itself: “Give me the head of John the Baptist here on a platter.” Do you see how she has lost all shame, how she has completely given herself over to the devil? And he remembers dignity, and yet he is not ashamed of it; but, as if speaking about some dish, he asks to bring this sacred and blessed chapter on a platter! She doesn’t even indicate the reason (why she asks) - since she didn’t have any; but simply expresses a desire that, in honor of her, harm be done to another. She did not say: bring him here and kill him, because she could not bear the boldness of John preparing for death: she was afraid to hear the menacing voice of the man being killed, - after all, John would not have kept silent even before beheading. That’s why he says: “Give it to me here on a platter.” I want to see this language silent. She not only wanted to free herself from accusations, but to step on the one lying down and laugh at him. And God tolerated this, did not send lightning from above and did not burn the shameless face; He did not command the earth to part and swallow up this evil host, in order to crown the righteous more, and to provide abundant consolation to those who would henceforth endure untruth. So, let those of us who, while living virtuously, suffer violence from evil people, listen to this. And then God suffered that the one who lived in the desert, who walked in a leather belt, in hair clothing, a prophet - even greater than a prophet - the one before whom there is no greater of those born of women, was killed, killed by a shameless virgin and a depraved harlot, killed because he defended the divine laws. Thinking about this, let us courageously endure whatever happens to us. And then this vile murderer and criminal, as soon as she wanted to take revenge on the one who upset her, could do so; poured out all her anger - and God allowed it. Although John did not say anything to her, did not accuse her of anything, but blamed her husband alone, her conscience was a strict accuser. Tormented and reproached by her, Herodias frantically strived for greater evil, drawing everyone together to shame: herself, her daughter, her dead husband, and the living adulterer, trying to surpass her previous crimes. If it is regrettable for you, she said, that Herod commits adultery, then I will make him a murderer: I will force him to kill his accuser. Listen to this, you who are overly addicted to women! Listen to you who swear without knowing what, making others the masters of your destruction, and digging a hole for yourself! And Herod died the same way. Of course, he thought that the daughter of Herodias would ask for something suitable for the feast, and precisely, like a maiden, on a solemn day, among the general fun at the gathering, she would ask for some brilliant and elegant gift, and not ask for her head. But I was deceived. And, however, all this does not excuse him. Let Herodias have a heart characteristic only of a fighter with beasts; but he should not have been deceived and slavishly served the tyrant’s commands. And, firstly, who would not be horrified to see the sacred head of the Baptist lying in blood in the midst of a feast? But the lawless Herod was not horrified, and neither was the woman, more criminal than Herod. Such are dissolute women: they are the most shameless and fiercest of all! If we are horrified when we hear about this, then what kind of sight should our eyes have endured? How must those present at the feast have felt when, amidst the general merriment, they saw blood dripping from the head of a newly truncated head? But this bloodsucker, the fiercest of the furies themselves, was not in the least embarrassed by such a spectacle, and even enjoyed it. If nothing else could work, then at one glance she should have fallen into a stupor. But this had no effect on the vile murderer, thirsting for prophetic blood. Such is fornication: it not only makes insolent people, but also vile murderers! One who has given herself over to debauchery is close to encroaching on the life of her offended husband, she is even ready to dare not one or two, but thousands of murders. There are many examples of such atrocities. Of course, Herodias did the same then in the hope of finally consigning her crime to oblivion. But it turned out quite the opposite: after this, John began to cry out even louder. 5. But a man in anger looks only at the present, and is like one possessed by a fever who untimely asks for a cold one. If Herodias had not killed the accuser, the crime would not have been discovered to such an extent. The disciples of Christ did not say anything about the fact that Herod threw John into prison. But when he killed him, then they were forced to announce the reason. They wanted to cover up the harlot, and did not want to reveal the bad deeds of their neighbor; but when they are brought to the point of having to recount the incident, then they tell the whole crime. And so that no one would suspect that the reason for the killing was something bad, as in the story of Theudas and Judas (Acts 5:36–37), they were forced to announce the reason for the murder. So, the more you want to hide sin, following the example of Herodias, the more you reveal it. Sin is covered not by the addition of sin, but by repentance and confession. Look, with what impartiality the evangelist narrates everything, and even cites what he could in justification. Regarding Herod, he says that he committed a crime “for the sake of the oath and those who reclined with him,” and that he “was saddened”; and about the girl he notes that she was taught by her mother and that she took her head to her mother, as if wanting to say that the daughter was carrying out her mother’s orders. Thus, all the righteous suffer not because of those who suffer, but because of those who do evil, because those who do evil endure it to a greater extent. And now it was not John who was harmed; and those who brought him to death were subjected to it. Let us also imitate the righteous, and not only beware of ridiculing the sins of our neighbors, but we will try, as far as possible, to even cover them up. Let's learn to be wise. So the evangelist, speaking about the dissolute woman and the vile murderer, expressed himself as harmlessly as possible. He did not say: “at the instigation” of a bloodthirsty and criminal mother, but simply: “mother,” using the most respectful name. But you insult and reproach your neighbor, and when you are annoyed, you do not want to remember your brother in the same way as the evangelist about the harlot, but with all the ferocity, in unbearable reproaches, you call him a villain, a scoundrel, a sly one, a madman, and other even more offensive names. We become even more embittered, and, slandering, reproaching, insulting our brother, we speak of him as a foreigner. But that is not how saints act. They cry more for those who sin than curse them. Let us do the same; Let us weep for Herodias and those who imitate her! And now, after all, there are similar feasts; and if John is not killed, then the members of Christ are killed, and with even greater cruelty. Those who dance now do not ask for their heads on a platter, but for the souls of those feasting with them. By enslaving them, drawing them into lawless desires, and seducing them with harlots, they do not behead the head, but kill the soul, because they turn them into depraved, pampered fornicators. Don’t tell me that when, flushed with wine and drunk, you look at the dance and listen to the shameless speeches of a woman, you feel nothing for her and are not attracted to debauchery, overcome by voluptuousness. On the contrary, you suffer terrible harm, because you make the members of Christ the members of a harlot. If Herodias’s daughter is not in front of you, then the devil, who danced in her then, now controls the dancers, and now, kidnapping the souls of those feasting, carries him into captivity. If you can live without drunkenness, then you are participating in another sin, a cruel one. Such feasts are accompanied by many robberies. Do not look, I ask you, at the meat and pies offered, but consider how all this is collected, and you will see that it was collected through insults, extortion, violence, robbery. But you will say that at another feast there is nothing like that. Let it not be, I don’t want it to happen. And yet, luxurious dinners, even if they do not deserve such reproaches, are not free from condemnation. Listen to how, and in addition to the stated reason, the prophet condemns them, saying the following: woe to you who “drink wine and anoint yourself with the best ointments” (Amos 6:6)! Do you see how even luxury itself is condemned? He does not condemn covetousness here, but only lust. 6. You are filled without measure, but Christ lacks even what he needs. Pies mean nothing to you, but He doesn’t even have stale bread. You drink Fasian wine, but you won’t give Him a thirsty cup of cold water. You are on a soft and tucked-away bed, and He is numb from the cold. That is why your suppers, although clean from covetousness, are still unclean from crime, since you do everything beyond need, and do not give Christ even what is necessary - and this despite the fact that you are luxuriously from His own property. If, having become the guardian of an orphan and taking over his property, you do not help him in an extreme situation, then thousands of accusers will be found against you, and you will be punished according to the laws. And having taken the property of Christ and squandered it so recklessly, do you really think not to give an account? And I’m not talking about those who bring harlots to their table (there is no word about such as dogs), and not about those who are devoted to covetousness and eat other people’s property (and I have nothing in common with such as pigs and wolves), but I am talking about those who use their own property and do not give it to others, about those who waste their father’s inheritance unscrupulously. And such a person is not free from censure. And tell me, how will you avoid reproach and condemnation when your jester and lapdog are fed up, and Christ seems to you and them less worthy? When someone takes a lot for ridiculousness, but Christ does not receive even a small share for the Kingdom of Heaven? Someone, because he uttered a sharp word, left you with his hands full, but Christ, who taught us what, without knowing it, we would not be distinguished from dogs, is not awarded such a gift. Aren't you horrified when you hear this? So be horrified by the matter itself. Drive away the parasites and make Christ share your meal. If He tastes your bread and salt, He will be lenient towards you in judgment, because He knows how to remember your bread and salt. If robbers do not forget hospitality, then the Lord does much more. Remember that harlot whom the Lord justified at the table, and Simon reproaches, saying: “You did not give Me a kiss” (Luke 7:45). If the Lord feeds you even when you don’t do it, then He will reward you without comparison when you do. Do not look at the beggar as being untidy and vile in appearance, but imagine that through him Christ is entering your home; refrain from the hardness of heart and slander with which you always reproach those who come, calling them pretenders, sloths and other even more offensive names. Consider, when you pronounce such words, what kind of activities are your parasites doing? What benefits do they bring to your home? Right, they make lunch enjoyable for you? What is this? Is it because you hit them on the cheeks, and they tell you all sorts of nonsense? But could there be anything more shameful than to beat the one created in the image of God, and find fun in offending him, and you, a noble and free man, turn your home into a theater, fill your conversation with buffoons, imitate what happens in folk games? There is also laughter and beatings. So, tell me: is this what you call entertainment, which is worthy of many tears, much crying and lamentation? You should have converted them to a decent life, you should have instilled in them their duties, but you involve them in vain oaths and disorderly speeches, and even call it fun! Why should you wait for Gehenna, you consider it a pretext for fun. After all, as soon as they lack sharp words, then they all reward with deity and vain oaths. Is this worthy of a laugh? Aren't you crying and crying? And who would call this funny in their right mind? 7. But, saying this, I do not forbid giving food to such people: feed, but for a different reason. Give a piece, but out of philanthropy, and not out of hardness of heart; with mercy, not with resentment. Feed him because he is a beggar; and not because he speaks satanic speeches and disgraces his life. Feed him because you nourish Christ in him. Don't look at the fact that this man is laughing outwardly; but test your conscience: then you will see that he curses himself a thousand times, groans and mourns. And if he doesn’t show it, then it’s only for you. So, let it be better to surround you with poor people and noble-minded people; let them share your meal, not oathbreakers, not buffoons. If you want to demand from them a reward for food, order them, when they see some kind of disorder, to admonish you, give advice, help you in taking care of the house, in managing the servants. If you have children, let them also be the fathers of your children and share with you the care of them; let them bring you profit pleasing to God. Provide them with an opportunity for spiritual purchase. If you see people in need of help, order them to help, order them to serve; through them, find the strange, through them, clothe the naked, through them, send them to prison, and scout out the needs of others. Let them give you this reward for food that is beneficial both for you and for them, not deserving of any reproach. Through this, friendship becomes stronger. Now those whom you despise, although they think that you love them, are ashamed together, as if they were living with you for nothing. By correcting such orders, they will serve you more diligently, and it will be more pleasant for you to feed them, because you will not have spent it in vain. They will begin to treat you boldly and with due freedom, and your house will become a church instead of a theater; the devil will flee, but Christ and the face of angels will move in. Where Christ is, there are angels; and where Christ and the angels are, there is heaven, there is light, brighter than this sunlight. If you want to gain other consolation from them, then at leisure, tell them to take the Scriptures and read the divine law. They will be more willing to serve you with this than by amusing you in other ways, because this makes both you and them more respectable, and other amusements disgrace everyone together: you - as an offender and drunk to the point of forgetfulness, and them - as poor people and ready to do anything for a piece. If you feed to offend, it is more cruel than if you killed them. And if you feed for a favor and for their benefit, then your act is more useful than if you delivered those led to death. In the first case, you humiliate them in front of the servants themselves, so that the servants have more courage and a clear conscience than they do. In another case, you make them equal to angels. So, free them and yourself; destroy the name of parasites, rename them interlocutors and, ceasing to call them flatterers, greet them as friends. This is why friendship was established by God - not for harm, but for the good and benefit of loved ones and lovers. But dishonest friendship is worse than any enmity. From enemies, if we want, we can also receive benefit; and from such friends nothing comes but harm. Do not have teachers of harm as friends, do not have friends who love a (hearty) table more than friendship. All such friends, as soon as you stop feasting, your friendship will stop. He who is united with you by virtue remains with you inseparably, enduring every disadvantage. And these parasites are of such a nature that they often take revenge on you and bring bad fame upon you. And I know many noble people who, through connections with them, have earned a bad opinion of themselves. Some are slandered in sorcery, others in adultery, and others in child molestation. Since these people have no occupation, but spend their lives in idleness, many suspect that they provide shameful services of the same kind. So, delivering ourselves from evil glory, and especially from future Gehenna, and doing what is pleasing to God, let us give up this devilish custom, so that when we eat and drink, we do everything for the glory of God (1 Cor. 10:31), and be worthy from the Lord of glory, which may we all receive by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and dominion now and ever, and to the ages of ages. Amen. You might be interested in: