Беседа 2

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 1.8. First of all, I thank my God Jesus Christ for all of you, for your faith is proclaimed throughout the whole world. A beginning befitting a blessed soul and sufficient to teach everyone to dedicate to God the beginnings of good deeds and words and to thank Him not only for their successes in good, but also for the successes of others, because this makes the soul clean from envy and ill will and attracts greater favor from God to the grateful. That is why Paul says in another place: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing” (Eph 1.3). Not only the rich should give thanks, but also the poor, not only the healthy, but also the sick, not only the prosperous, but also those suffering adversity. There is nothing surprising in thanksgiving when our affairs are directed by a fair wind; but when there is a strong storm, the ship is capsized and is in danger, then gratitude is a great proof of patience and gratitude. For such gratitude, Job was crowned, stopped the shameless lips of the devil and clearly proved that in the days of prosperity he was grateful not because of benefits, but because of his strong love for God. Look also at what Paul gives thanks for - not for earthly and perishing things, such as authority, power and glory (after all, this is not worth a single word), but for true blessings, faith and boldness. And with what disposition he thanks! He did not say: “God,” but: “My God.” The prophets also do this, appropriating to themselves what is common to all. And what wonder if prophets do this? God Himself always clearly does this in relation to His servants, calling Himself in particular the God of Abraham, Isaac and Jacob. “For your faith is proclaimed throughout the whole world.” So what? Has the whole earth heard about the faith of the Romans? According to Paul, all; and there is nothing implausible in this. After all, Rome was an important city, being located, as it were, on some peak, it was known to everyone. Pay attention to the power of preaching, how in a short time, through the mediation of publicans and fishermen, it conquered the very glory of the cities and how the Syrian men became teachers and mentors of the Romans. So, Paul testifies to them about the twofold success (of the preaching) - that the Romans believed, and believed with such boldness that their fame spread throughout the whole earth. He says: “Your faith is proclaimed throughout the whole world.” Faith, not arguments, not competitions, not proof, although in Rome there were many obstacles to teaching. The Romans, having recently received power over the universe, thought a lot about themselves, lived richly and luxuriously, and the sermon was brought to them by fishermen - Jews and from the Jews, a people hated and despised by everyone, and commanded to worship the Crucified One, raised in Judea; These teachers, along with their teaching, also instilled a strict life in such people who cared about pleasure and strived only for the present. Moreover, the preachers were poor, simple people, of low birth and from ignorant backgrounds. But none of this prevented the spread of the word: the power of the Crucified One was such that the word spread everywhere, “it is proclaimed,” as Paul says, “throughout the whole world.” He did not say - announced, but - “proclaimed”, that is, for everyone they (the apostles) served as a subject of conversation. Witnessing this to the Thessalonians, the apostle adds something else: having said: “from you... the word of God rushed forth,” he added: “for you do not require us to say anything” (1 Thess. 1.8). There the students stood at the level of teachers, boldly instructed everyone and attracted everyone to themselves. The sermon did not stop anywhere, but flowed faster than fire around the entire universe. Here it only says that it is “proclaimed.” And the apostle said well: “it is proclaimed,” showing that nothing should be added to or subtracted from what was said, since the messenger’s job is to convey only what was told to him. That is why the priest is called a messenger (angel), since he proclaims not his own words, but the one who sent them. Of course, Peter also preached there (in Rome), but Paul considers his works to be one with his own. So much, as I said above, he was free from all envy. Rom.1:9. God is my witness, and I serve Him with my spirit in the gospel of His Son. Of course, this is a saying of the apostolic spirit and heart, an expression of paternal guardianship. But what exactly do these words mean and why does Paul call God as a witness? He was talking about affection, and since he had not yet seen the Romans, he calls as a witness not any of the people, but the Searcher of hearts. Having said: “I love you,” he presented as proof that he always prays and wants to come to them, but since this was not clear to them, he resorted to reliable testimony. Can any of us boast that when we pray at home, we remember all the members of the Church? Don't think. But Paul offered prayers to God not just for one city, but for the whole universe, and not just once, twice, or three times, but incessantly. And it is impossible to constantly carry someone in your memory without great love. Understand from here what kind of affection and love it is common to have in prayers and to have incessantly. And when Paul says: “Him I serve with my spirit in the gospel of His Son,” by this he shows us both the grace of God and his humility—God’s grace in the fact that he was entrusted with such a task, and his humility in the fact that he attributes everything not to his own diligence, but to the help of the Spirit. The mention of the gospel indicates one of the types of ministry. After all, there are many different ways of serving in general, as well as serving God. Just as under (earthly) kings everyone is subordinate to one sovereign, although not everyone serves equally, but the service of one consists of commanding an army, another in governing cities, and another in keeping money in the treasury, so in spiritual matters - one serves and works for God by believing and organizing his life well, another by taking care of strangers, and another by taking upon himself to intercede for the needy. Likewise, among the apostles themselves, Stephen and those around him served God as intercessor for widows, while others served as teachers of the word, as was Paul, who served God by preaching the gospel. This was the nature of his ministry and this was what he was assigned to. Therefore, he not only calls God as a witness, but also speaks of what was entrusted to him, showing that if he had not received such a great authority, he would not have falsely called the Entruster as a witness. At the same time, Paul also wants to show that his love for the Romans and care for them are necessary. So that they don’t say: “Who are you and where are you from and why do you say that you care about such a vast and royal city”? - the apostle and proves that this concern is necessary for him, because this type of ministry is entrusted to him - to preach the gospel. And the one who is entrusted with such a task has the need to always keep in mind those who intend to accept the word. In addition, with the words: “by my spirit,” the apostle indicates something else, namely, that his service to God is much higher than the Hellenic (pagan) and Jewish. The Hellenic service is false and carnal, and the Jewish, although true, is also carnal; the service of the Church is opposite, and incomparably higher than the Jewish, because our service to God is performed not through sheep, calves, smoke and incense, but through the spiritual soul, which is precisely what Christ depicted when he said: “the spirit [is] God: and whoever worships him is worthy to worship in spirit and truth” (John 4.24). "In the gospel of His Son". Having said above that the gospel belongs to the Father, the apostle here attributes it to the Son as well: this is what is said indifferently about the Father and the Son. According to the blessed Gospel saying, the apostle knew that what is characteristic of the Father belongs to the Son, and what is characteristic of the Son also belongs to the Father. “My essence and all things,” says (Christ), “are Yours, and Yours are Mine” (John 17.10). As I continually create the memory of you... in my prayers. This is true love. And it seems to me that the apostle is talking about one thing, although he uses four expressions here, namely: remembers, remembers constantly, remembers in prayers, remembers in prayers about important matters. Rom.1:10. Praying, if ever I hasten by the will of God to come to you, I wish to see you. Do you notice that the apostle is burning with a strong desire to see the Romans and does not decide to do this against the will of God, but tempers his desire with the fear of God? He loved them and longed for them, but even at the time when he loved them, he did not want to see them against the will of God. This is true love, and not the kind we have, who violate both the laws of love. We either do not love anyone, or if we do, it is against the will of God, doing both contrary to the divine law. It's hard to hear, but even harder to do. When, you ask, do we love against the will of God? Every time we do not pay attention to Christ, who is tormented by hunger, but give to children, friends, and relatives more than they need. But is it necessary to continue the word? Each of us, if he examines his conscience, will find that this happens to him in many cases. Blessed Paul was not like that, who knew how to love, and love as he should and as was fitting, and who, surpassing everyone in love, did not overstep its boundaries. So, look how richly he was filled with both - the fear of God and love for the Romans. His strong love was expressed in the fact that he prayed unceasingly, praying even when he did not receive what he asked for; and constant piety was manifested in the fact that he, having love, did not cease to be submissive to the beck of God. Once Paul asked the Lord three times and not only did not receive what he asked, but, having not received it, he considered it a great mercy that he was not heard: so he looked to God in everything. Now, although he received (what he asked for), it was not at the time when he asked, but after, and he was not at all upset about it. I say this so that we will not grieve when we are not heard, or are heard later. After all, we are no better than Paul, who recognizes both as mercy, and quite rightly. Having once surrendered himself to the all-ruling hand, he submitted to it with such obedience as clay to the potter, and followed where God led. The apostle, having said that he prayed to see the Romans, further mentions the reason for his desire. What is this reason? Rom.1:11. May I give you some spiritual gift for your confirmation. This means that he did not undertake the journey simply, not in the way that many now travel without purpose and need, but he was prompted by necessary and important matters, although he does not want to say this clearly, but only hints. He did not say: I am coming to teach you, to instruct you in the faith, to fill in what is missing; but he says: “Yes, I will give something,” letting them know that he is not giving them his own, but is passing on what he himself received. And at the same time he expresses himself again humbly - “yes, something.” I’ll give you something small, he says, and commensurate with my strength. What is the little that he intends to convey now? “This is,” says the apostle, “something that serves to strengthen you” (Rom. 1:11-12). This means that standing firm and not wavering depends on grace. And when you hear about grace, do not think that the reward for will will be rejected. By mentioning grace, the apostle does not humiliate the labor of choice, but cuts off the arrogance of arrogance. So, do not become weak (in spirit) because Paul called this “giving of grace.” Due to his great gratitude to God, he usually called good deeds the gift of grace, because for them we also need great help from above. Having said, “to your approval,” he secretly showed that the Romans needed more correction. What he wants to tell them is this: from a long time ago I have desired and asked (God) to see you, not for anything else, but in order to strengthen you, establish you and plant you firmly in the fear of God, so that you will never waver. But he did not say exactly that, because he could have upset the Romans, and he hints at the same thing in other words and lightly, expressing it in the words: “to your approval.” Then, since this was said very strongly, see how the apostle softens his words with an explanation. The Romans could say: “So what? Are we really wavering, spinning and needing your word to stand firm? The apostle removes this objection in advance by saying: Rom.1:12. This is what it is, to be comforted by your common faith, yours and mine. He seemed to be saying the following: do not suspect that I said this to accuse you: my words were not spoken with such an intention. What did I want to express? You, being surrounded on all sides by persecutors, suffered much oppression; That’s why I wanted to see you in order to console you, or, better said, not only to console you, but also to receive comfort myself. Notice the wisdom of the teacher. He said: “for your comfort” (Rom. 1:11), but, knowing that such an expression is difficult and strong for the disciples, he adds - for your consolation. But this is again difficult, although not as much, of course, as the first, but still difficult. Therefore, he again moderates the power of his words, softening his speech in every possible way and making it pleasant. He didn’t just say: be comforted, but: “be comforted”; but he was not satisfied with this either, but uses another and more pleasant expression, saying: “by the common faith, yours and mine.” What humility! He clearly expressed that he himself needed them, and not they only in him, and he raised his students to the level of teachers, not wanting to reserve any advantage for himself, but showing complete equality with them. This, he says, is our common benefit: I need your consolation, and you need mine. How does this happen? “By common... faith, yours and mine.” Just as if someone connects many lamps and lights a bright flame, so it usually happens with believers. Every time we are divided among ourselves, then, of course, we become weaker in spirit. And when, having seen each other, we mutually support ourselves, then we receive great consolation. Do not judge this by the present time, when, by the grace of God, in the village, in the city, and in the desert itself there are numerous hosts of the faithful, and all ungodliness has been driven out; but think about the time when it was pleasant for the teacher to see his students and for the brethren to meet the brethren who came from another city. To make this more clear, I will give an example. If somehow it happened (which will not happen) that we, having been taken into the land of the Persians, or Scythians, or other barbarians, were scattered in the local cities in twos and threes, and then suddenly saw someone arriving from here, then imagine what great consolation we would receive. Have you not seen how prisoners in dungeons, when they see one of their relatives, jump up and jump for joy? And don’t be surprised if I compare those times with captivity or prison. Then Christians suffered much greater disasters: scattered and persecuted, they lived in hunger and amidst wars, trembled at daily death, did not dare to rely on friends, family, relatives, in the whole world they were like strangers, or better yet, they endured more difficulties than those living on a foreign side. That is why the apostle says: “to your confidence,” and “to be comforted... by the common... faith.” But he does not say this in the sense that he himself needed their assistance - no. What could he need who was a pillar of the church, stronger than iron and stone, a spiritual adamant, who had enough strength to preach in numerous cities? But, in order not to express himself harshly and not to cause strong reproach, he added that he himself needed the consolation of the Romans. If someone says that the consolation and joy of the apostle are visible here, due to the growth of faith in the Romans, and that Paul had a need for this, he will not sin in such an explanation of his words. So, if you (you could tell the apostle) wish, pray, hope to enjoy consolation and teach it, then what prevents you from coming? Resolving this doubt, Paul added: Rom.1:13. I do not want to tell you, brethren, that a multitude of desires will come to you, and were forbidden hitherto. Pay attention to the degree of slavish obedience and the example of great gratitude. The apostle only says that he had obstacles, but what exactly he does not say. After all, he does not examine the commands of the Master, but only obeys them, although others were naturally perplexed why God prevented such a famous and extensive city, on which the eyes of the whole universe were turned, from using such a great teacher as Paul for so long. He who has captured the main city easily attacks his subjects, but he who has bypassed the capital and first conquers his subjects ignores the most important thing. However, the apostle does not talk about anything like that, but indulges himself in the incomprehensible Providence, revealing in this the good disposition of his soul and teaching us all never to test God about the reasons for things, even if it seems that the events confuse many. It is only natural for a master to command, and for slaves to obey. That’s why Paul says that he had obstacles, but he doesn’t mention what they were. I don’t know myself, he says. Do not ask about the intention and will of God. “The food says to him who created it: Why did you create me?” (Rom 9.20)? And tell me: why are you trying to find out? Don’t you know that God takes care of everything, that He is all-wise and does nothing without purpose or in vain, that He loves you more than your parents and incomparably surpasses your father in love and your mother in caring? So, ask no more, do not extend further, and this is enough for your peace of mind, especially since the position of the Romans was wisely arranged even then. If you don’t know exactly how, then don’t worry: after all, this is most characteristic of faith - to recognize the mind of Providence, without knowing the ways of God’s economy. So Paul achieved what he cared about. What exactly? He proved that it was not through negligence about the Romans that he did not come to them, but because he had obstacles, although he strongly desired to come. Having rejected the criticism of carelessness and convinced that he wanted to see them no less, he provides other evidence of his love. Despite all the obstacles, he says, I did not stop striving, and although, despite all my aspirations, I constantly encountered obstacles, I never abandoned my intention, and at the same time I did not resist the will of God and maintained love. By the fact that he was disposed to come and did not refuse (his intention), the apostle proved his zeal for the Romans, and by the fact that he was delayed and did not resist, he revealed his complete love for God. Yes, I have some fruit in you too. Although above the apostle spoke about the reason for his desire and presented it in a manner appropriate for himself, he nevertheless gives this reason again here, completely eliminating the suspicion of the Romans. Since Rome was a famous city, the only one everywhere - on land and at sea, the mere desire to survey it was for many a reason to travel; So that they don’t think something similar about Paul and begin to suspect that he wants to go there solely with the intention of boasting about his communication with the Romans, he repeatedly indicates the reason for his desire. And although he said above: I really wanted to see you in order to give you some spiritual gift, here he says even more clearly: “Yes, I have some fruit in you, as in other nations.” The apostle placed rulers on an equal basis with their subjects and, despite the thousands of trophies, victories and celebrity of state dignitaries, he placed them alongside the barbarians. And quite fair. Where there is nobility of faith, there is neither barbarian, nor Greek, nor foreigner, nor citizen, but everyone stands on the same level of honor. Notice Paul’s modesty in this too. He did not say: I will come to teach, instruct in the faith, but - what? “Yes, I also have some fruit in you.” Not just “fruit”, but “some kind of fruit”. Again he limits everything that relates to himself, as he says above: “let me give something” (Rom. 1:11). Then the apostle, as before, limits them too, adding: “as in other languages.” Since you are rich and have more than others, do not think that I show less diligence in relation to others; After all, we are not looking for the rich, but for the believers. Where are the Greek sages today, who, wearing long beards and wrapped in cloaks, were imbued with excessive pride? And Greece and the entire barbarian country were conquered by the film maker. Set up as a model and extolled among the pagan sages, Plato came to Sicily three times with his magnificent words and brilliant glory, and not only did not overcome even one tyrant, but ended his work so miserably that he even lost his freedom itself. And this skin-maker traveled not just to Sicily or Italy, but to the whole universe, and while preaching he did not leave his craft, but even then he sewed leather and ran a workshop. And this did not at all seduce the famous Romans - as was quite natural. It is not crafts and occupations that usually make teachers despicable, but lies and fictitious teachings. Therefore, of course, they were subsequently ridiculed by the Athenians; and the barbarians, the ignorant, and the uneducated listened to Paul with attention. After all, the sermon is offered to everyone in general; she knows neither the difference in dignity, nor the advantage of the people, or anything like that. It requires faith alone, not rational proof. That is why it is especially worthy of surprise because it is not only useful and life-saving, but also convenient, very easy and accessible to everyone. This is primarily the action of God’s Providence, that God offers His gifts to everyone without distinction. Just as He disposed of the sun, the moon, the land, the sea and the like, not giving a greater share of them to the rich and wise, and a lesser share to the poor, but allowing everyone to use it equally - so He arranged with preaching, and even to a much greater extent, insofar as preaching is more necessary than everything mentioned above. That is why Paul repeatedly repeats: “to all nations” (Rom. 14:25). Then the apostle, showing the Romans that he was not doing them any mercy, but was fulfilling the command of the Lord, and teaching them to give thanks to the God of all, said: Rom.1:14. I must be Greek and barbarian, wise and foolish. He wrote about this in his letter to the Corinthians. And he says this, attributing everything to God. Rom.1:15. This is what it is according to my zeal to preach the gospel to you who are in Rome. O noble soul! Having taken upon himself a task filled with so many dangers - a sea voyage, temptations, slander, attacks (and it was natural for one who intended to preach in such a city where wickedness ruled, it was natural to endure storms of temptation; indeed, the apostle ended his life in this city, where he was beheaded by the then ruler), - Paul, however, expecting to endure so many disasters, did not become more indecisive as a result, but was in a hurry, grieved and was full of zeal. That’s why he says: “This is what it is, according to my zeal to preach the gospel to you who are in Rome.” Rom.1:16. I am not ashamed of the gospel. What are you saying, Pavel? Whereas it should be said: I boast, I magnify myself, I exalt myself, you do not say this, but something less, namely, that you are not ashamed, as we usually speak about something not very important. So what do these words mean? Why does the apostle express himself this way, although he valued the gospel more than heaven? Thus, in his letter to the Galatians, he said: “Let me not boast except in the cross of our Lord Jesus Christ” (Gal. 6.14). Why doesn’t he say here: I boast, but said: “I’m not ashamed?” The Romans were too devoted to worldly pursuits due to their wealth, power, victories and for the sake of their own kings, whom they considered equal to gods, even calling them that, and therefore pleased them with churches, altars and sacrifices. Since they were very arrogant, and Paul had to preach Jesus, called the son of a carpenter, brought up in Judea, in the house of a lowly woman, who had no armor bearers with Him, was not surrounded by wealth, but died along with the villains, like a criminal, and suffered many other inglorious things, then the Romans, who did not yet know the ineffable and great mysteries, were naturally ashamed of all this. That is why the apostle says: “I am not ashamed,” teaching them not to be ashamed yet, since he knew that as soon as they improved in this, they would soon go further and boast. Therefore, when you heard the question: “Do you worship the Crucified One?” - do not be ashamed, do not lower your eyes, but boast and be magnified, and with a bold gaze, with an open forehead, confirm your confession. And if they ask again: “Do you really worship the Crucified One?” - answer again: yes, and not an adulterer, not a parricide, not a child killer (and such are all the gods of the pagans), but who defeated the demons with the cross and destroyed thousands of their sorceries. The cross for us is a matter of ineffable love for mankind, a symbol of great care. Then, since they (pagan philosophers), being imbued with external wisdom, are very proud of this and boast of their sophistication, then I, Paul says about himself, having forever abandoned rational proofs, go to preach the cross and am not ashamed of it. The power of God is for salvation. And since this power of God happens both in punishment (after all, when God punished the Egyptians, he said: this is my great power), and in destruction [as it is said: “Fear... him who is able to destroy both soul and body in hell” (Matthew 10.28)], then the apostle, as a result of this, says: I am not coming to you with such power, I am not bringing punishment and vengeance, but that which serves for salvation. How so? Didn’t the gospel also proclaim about punishment - about Gehenna, about outer darkness, about a poisonous worm? After all, we learned about this not from any other source, but from the gospel. How does the apostle say about him: “the power of God for salvation”? But listen to this: to everyone who believes, but to Jews first and to Greeks. Not just everyone, but those who receive. Even if you were a Hellenic and went through all the depravity, even if you were a Scythian or a barbarian, even a real beast, even if you were filled with all kinds of foolishness, burdened with the weight of countless sins, but at the same time you accepted the word of the cross and were baptized, you made amends - all this. Why does the apostle say here: “But to the Jews first and to the Greeks?” What does this difference mean? After all, he himself said many times that circumcision is as good as uncircumcision: how can he now divide, placing the Jew above the Greek? What does it mean? Of course, it is not that the first receives more grace simply because he is the first, since the same gift is given to both Jew and Gentile; but the word "before" is used only to denote order. The Jew does not have the advantage of receiving justification to a greater extent, but is only honored to receive it first. So those who are enlightened (you, initiated into the sacraments, know what I am talking about) all begin to be baptized, but not all at the same time, but one is the first, another the second; but, of course, the first receives no more than the second, and the second no more than the next one, but everyone is given the same thing. So the word "first" here expresses a primacy in the order of speech, and not any advantage in grace. Further, the apostle, having said: “for salvation,” again exalts the gift, showing that it is not limited to the present, but extends into the future. He expressed this in the words: Rom.1:17. The truth of God appears in him from faith to faith, just as it is written: but the righteous will live by faith. So, the one who has become righteous “will... live” not only in the present life, but also in the future. But this is not only what the apostle means here, but something else along with it, namely, the splendor and glory of such a life (of the righteous). Since it is possible to be saved with shame for oneself (as, for example, many of those released from punishment by royal mercy are saved), so that, having heard about salvation, you would not begin to assume the same thing, the apostle added - “about truth,” and the truth not of yours, but of God, hinting at its abundance and accessibility. You don’t deserve it through hard work and then, but you receive it as a gift from above, bringing only one thing on your part - faith. Then, since the teaching that an adulterer is a sensualist seemed incredible. The grave digger and sorcerer are suddenly not only freed from punishment, but become righteous and justified by righteousness from above, then the apostle confirms this idea with the Old Testament. And above all, in a short statement, he opens up a boundless sea of ​​events for those who are able to embrace him with their gaze. Having said: “from faith to faith,” the apostle drew the listener’s attention to the Old Testament economy of God, which he depicts with great wisdom in the Epistle to the Hebrews, and shows that then both the righteous and sinners were justified in the same way, as a result of which he mentioned both Rahab and Abraham. And here, only hinting at the same thing (since he was in a hurry to move on to another reasoning), the apostle again confirms his thought with the prophets and brings Habakkuk into the middle, who calls out and says that whoever wants to live can only be alive except through faith. Talking about the future life, he says: “the righteous... will live by faith” (Hab 2.4). Since what God gives surpasses all thought, faith is justly necessary for us. “A disdainful and offended man and a majestic man will die in vain” (Hab 2.5). Let the heretics hear this spiritual voice. They must understand that the nature of rational arguments is like a labyrinth and vultures, has no end anywhere, does not allow thought to be established on a foundation, and begins from arrogance. After all, those who are ashamed to admit faith and show that they do not know heavenly things plunge themselves into the dust of countless thoughts. But, pathetic and poor person, worthy of constant tears, because if someone asks you: “how did heaven or earth come into being?” even - what can we say about heaven and earth - if they only ask you: “how were you born, how were you raised and raised”? - you, of course, are not ashamed of your ignorance; and when there is a conversation about the Only Begotten, then, considering yourself unworthy not to know everything, will you really, as a result of shame, plunge yourself into the abyss of destruction? But the love of argument and untimely curiosity are unworthy things. And why does he tell me about dogmas? We have been freed from the very corruption of real life only through faith. Everyone who lived hitherto, Abraham, Isaac, Jacob, shone with faith; The harlot was saved by faith, both in the old and in the new testament. After all, it is said: “By faith Rahab the harlot did not perish with those who resisted, having become spies.” (Heb 11.31). She did not speculate: how can these captives, fugitives and exiles leading a nomadic life take possession of our city, which is protected by walls and goddesses? If she had begun to think like that, she would have destroyed herself and them, just as the predecessors of the saved Raavius ​​actually died. Those, seeing tall and strong people, began to look for ways to defeat them, and they all died without war or battle. Do you see what is the abyss of unbelief and what is the wall of faith? Unbelief brought countless people to destruction, and faith not only saved the harlot’s wife, but also made her the patroness of such a great people. So, knowing this and more, we will never test God regarding the cause of events, but without research and excessive inquisitiveness we will begin to accept whatever He commands, even if His command seems incongruous from the point of view of human reflection. Tell me, really, what could seem more incongruous than for the father himself to kill his only and beloved son? However, the righteous man, having received such an order, did not talk about it, but accepted the command only according to the dignity of the orderer and obeyed. But another, having received a command from God to beat the prophet and considering it inappropriate, thought about this matter, and did not simply obey, and for this he was punished to death, and the one who beat him pleased God (1 Kings 20.35). And Saul, who saved people’s lives against the will of God, was dethroned and subjected to cruel punishment. You can find many other examples, which all teach us never to explore the reasons for God’s commands, but only not to resist and obey them. If it is dangerous to be curious about what God has commanded, and if extreme punishment awaits those who test it, then what justification will those who judge more incomprehensible and terrible subjects ever have, for example: how did the Father beget the Son? What is His essence? So, knowing this, let us with all good will accept the mother of all blessings - faith, so that we, as sailing in a calm harbor, may observe the correct teaching and, directing our lives with all safety, may achieve eternal blessings, through the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor and worship forever and ever. Amen. You might be interested in: