Беседа 2

Eph.1:11–14. In Him we became heirs, having been destined to do so by the determination of Him who works all things according to the counsel of His will, in order to serve for the praise of His glory to us who previously trusted in Christ. In Him you also, having heard the word of truth, the gospel of your salvation, and believed in Him, were sealed with the promised Holy Spirit, who is the earnest of our inheritance, for the redemption of His inheritance, to the praise of His glory. Why is preaching called the gospel of salvation? – Sin is not a matter of necessity. – Virtue agrees with nature, and vice is contrary to nature. - No vows are needed. - Covetousness is useless. 1. Paul, wherever he could, tried to show God’s inexpressible love for us. What he was not able to show in its entirety, listen to how he himself says: “Oh, the abyss of wealth and the wisdom and knowledge of God! How incomprehensible are His destinies and unsearchable His ways!” (Rom. 11:33)! However, as much as he could, he shows. What is he saying? “In Him we became heirs, having been destined for this.” Above he said: “He chose us”; here he says: “we became heirs” (έχληρώδημεν from χληρόω I receive an inheritance by lot). But since the lot is a matter of chance, and not of free will or merit, it cannot be foreseen and depends on coincidence circumstances, so that often virtuous people are not awarded it, on the contrary, people who do not deserve any attention are brought onto the stage - then notice how (the apostle) complements this: “having been destined for this,” he says, “according to the determination of the One who Accomplishes it,” that is, we did not simply “become heirs,” just as He did not simply choose us. Since the one who chose is God, it is not by chance that we owe election; since the one who created us heirs is God, it means that (not by chance) we received the inheritance, but by insight. And in the letter to the Romans, discussing this, he says: “For whom He foreknew, he also predestined... And whom he predestined, them he also called, and whom he called, them he also justified; and those whom he justified, he also glorified” (Rom. 8:29–30). Having said before that there are those who are called by foreknowledge, and at the same time wanting to show something more about others, he also speaks about inheritance by lot, so as not to take away autocracy (from God). Thus, he affirms what especially brings bliss: after all, inheritance by lot is not a (reward) for virtue, but, so to speak, a matter of chance - as if someone said: He chose us by casting lots. In fact, here everything was done deliberately, that is, having chosen those who were named (by insight), He set them apart for Himself, because He saw us before He made us heirs. Amazingly divine foresight, foreseeing everything before its fulfillment! In addition, pay attention to how (the apostle) everywhere tries to explain that all these things (arranged) not because of repentance, but that this is how they were predestined from ancient times, and that everything was done by Him in accordance with this (predestination), so that we, in this case, are no less than the Jews. But how, you say, does Christ himself say: “I was sent only to the lost sheep of the house of Israel” (Matthew 15:24); and He also said to the apostles: “Do not go into the way of the pagans, and do not enter the city of Samaritan” (Matthew 10:5); and Paul himself again said: “You should have been the first to preach the word of God, but since you reject it and make yourselves unworthy of eternal life, behold, we turn to the Gentiles” (Acts 13:46)? All this is said so that no one thinks that this was done in the form of an unnecessary increase. “By definition,” he says, “He who does all things according to the counsel of His will” (Eph. 1:11), that is, He predestined everything from the beginning, and apart from this He did nothing. Thus, He acted to the end according to the advice of His will. And this means that He called the pagans not at all because the Jews did not obey Him; He was not brought to this or forced by the latter. “In order to serve,” he says, “to the praise of His glory to us who previously trusted in Christ. In Him,” that is, through Him, “you also heard the word of truth, the gospel of your salvation” (Eph. 1:12–13). Note: everywhere he presents Christ as the true author of everything, and nowhere does he call Him a subordinate or servant. Likewise, he says in another place, namely in the epistle to the Hebrews: “God, who spoke of old to the fathers in the prophets at many times and in various ways, has spoken to us in these last days by the Son” (Heb. 1:1-2), i.e., through the Son. “The word of truth,” speaks, but not (the word) of an image or likeness. "The Good News of Your Salvation". And he well calls this gospel (the good news) of our salvation, pointing on the one hand to the law, on the other to future punishment. What else does preaching really mean, if not the gospel of salvation, that is, that He no longer destroys those worthy of destruction? “And having believed in Him, they were sealed with the promised Holy Spirit, who is the earnest of our inheritance.” Again, great industry shows this imprinting - not separation, not inheritance only, but precisely imprinting. Just as if someone marked those given to him by lot (with a well-known sign) in order to recognize them later, so God also separated them for acceptance of faith in Him, and sealed them as the inheritance of future (goods). 2. Do you see how (God) makes them wondrous over time? As long as they were only in anticipation, until then they were not known to anyone; and when they received the sealing, they became famous, but not like us, because they will be known, except for a few. The Israelites also received the seal, but through circumcision, like cattle and the dumb; We too were sealed, but as sons, by the Spirit. What does it mean: “by the promised Holy Spirit”? This means that we received Him according to the promise. There were two promises: one through the prophets, the other from the Son. (I said): through the prophets; listen to what Joel says: “I will pour out my Spirit on all flesh, and your sons and your daughters will prophesy; Your old men will dream dreams, and your young men will see visions” (Joel 2:28). Listen then to what Christ says: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem and in all Judea and Samaria, and even to the ends of the earth” (Acts 1:8). Although one should have believed Him as God, He does not really insist on this, but carries out an investigation as if (he was speaking) about a person. Just as in the Epistle to the Hebrews he says: “That in two certain things, in which it is impossible for God to lie, we may have sure consolation” (Heb. 6:18), so here he presents what has already been given as proof of the fulfillment of promises about future (goods). That is why he calls (the Holy Spirit) “the guarantee” (the guarantee of our salvation). Collateral is security for everything. He bought us our salvation, and so far has only given us a deposit. Why didn’t he give everything right away? Because we, for our part, have not yet fulfilled everything. We believed, this is just the beginning, and He gave the guarantee. And when we show faith in deeds, then everything will be presented to us. He distinguished us in another way, by giving us his own blood, and promised yet another honor. Just as during war peoples give each other hostages, so God gave us His Son - the guarantee of peace and reconciliation, and from Him (τό εξ αυτού) the Holy Spirit. Those who have partaken (of the grace) of the Spirit know without a doubt that this is the guarantee of our inheritance. Such was Paul, who here still had a foretaste of what was there (i.e. in heaven), who strove and wanted to leave this world, and sighed because he, having transferred his whole mind there, looked with different eyes. You do not justify (faith) by works - thereby excluding yourself from the words (promises). If we all partook of the Spirit as we should partake, then we would see heaven and our future state there. "Pledge" of what? “Redemption of the inheritance” (Eph. 1:14). Complete deliverance will take place in the future life, because now we live in the midst of the world and many human things come into us, and we deal with the wicked. When there are no sins or human passions, when we are not mixed up with everyone (the wicked together with the saints), then complete deliverance will come; and now (only) a pledge is given. However, even now we must move away from earthly things, because our fatherland is not on earth; and now we must be free from what is here, because we are still strangers. “To the praise of His glory,” he constantly repeats; for what? In order to completely convince the listeners. If He had redeemed us for us, as the apostle says, then our redemption would not have been certain. If He did this for Himself, that is, to show His goodness, then this already serves as a basis, or, as it were, a guarantee that what was promised will happen as promised. We see that the Israelis often use similar expressions: “With me... do for the sake of Your name” (Ps. 109:21). Elsewhere God himself says: “I do this for my own sake” (Isa. 48:11). And Moses (cries): “Create for Thy name’s sake,” if for nothing else. So he most effectively convinces and encourages his hearers, teaching them that (God) for the sake of His own goodness will fulfill everything that He promises. But let us not indulge in carelessness because of this. Of course, He does everything for His own sake; but, however, it also requires (corresponding actions) from us. If He says that “I will glorify those who glorify Me, and those who dishonor Me will be put to shame” (1 Samuel 2:30), then we must understand that something is required on our part. The praise of His glory is to save enemies, but these enemies, after they have become friends, must remain friends; if they again return to their previous state of hostility, then everything will be useless and in vain for them. 3. There is no other bathhouse; there is no secondary cast; but there is “a certain fearful expectation of judgment and fury of fire ready to devour the adversaries” (Heb. 10:27). This is exactly what awaits us, if we, who have always been at enmity with Him, having been awarded forgiveness, and after that do not cease to be at enmity, continue to indulge in lusts and become worse than before; if we remain blind even after the coming of the Sun of Truth. Do you want to perceive the ray enlightening your eyes? Make them clean, healthy and vigilant. He showed you the true light; but if you, running away from the light, rush towards darkness, what kind of justification will you then find, what kind of forgiveness? Truly, none, because it will reveal unspeakable hatred in you. If you, not yet knowing God, were at enmity with Him, then you would still have some excuse. And now, when you have tasted favor and sweetness (divine), and, leaving them, return to your vomit, then you reveal nothing more than signs of great hatred and contempt. It’s not true, you say, nature forces me (to sin); I love Christ, but nature puts me in the need (to sin). If in fact you sinned under compulsion and against your will, there would still be leniency for you; if you fall from negligence, then there cannot be any. However, let us consider this very thing, i.e., what is the cause of sins: need and bondage, or laziness and complete carelessness? It is said, for example: “do not kill” (Ex. 20:13; Deut. 5:17). What necessity, what violence, to do this? On the contrary, in order to kill, you need to use violence (against yourself). Which of us really (without violence against ourselves) will dare to plunge a sword into the throat of our neighbor and stain our hand with blood? Nobody. Don’t you see that, on the contrary, to commit this sin, you need a lot of coercion and violence against yourself. God has placed in our nature the power to love others. “Every animal,” it is said, “loves what is like itself, and every man loves his neighbor” (Sir. 13:19). Look, nature itself gave the seeds for virtue; vices are contrary to nature, so if they dominate us more, then this itself serves as a sign of great laziness on our part. What about fornication? What necessity does it entail? Of course, they will say, the tyranny of lust. How so, tell me? Is it not possible to have your own wife and thereby destroy this tyranny? But some kind of (passionate) love, someone will say, overwhelmed me for my neighbor’s wife. This is not yet a necessity, because love is not a matter of necessity; no one loves out of necessity, but out of his own free will and free will. Having copulation is perhaps a necessity; but loving one or the other is no longer a matter of necessity. And (adultery) is not a consequence of the desire for copulation, a consequence of vanity, sensual irritation and excessive voluptuousness. What, tell me, is more in accordance with reason: should I have my own wife - a partner in the birth of children, or should I look for some unknown woman? Don't you know that habit breeds friendship? So, fornication is not a work of nature. I do not blame lust, but lust was given to us for marriage and procreation, and not for debauchery and corruption. And the laws of citizenship are known to be lenient towards involuntary crimes. But there is actually not a single sin that stems from necessity - they all depend on a corrupted will. God did not create nature in such a way that it was necessary to sin; if this were so, then there is no question, and God will not punish for this, because He is philanthropic and good. So what? Isn’t stealing a matter of necessity? Yes, they will say, poverty compels him to do so. No, poverty makes you work rather than steal. Thus poverty produces the opposite; theft comes from laziness; and poverty usually gives rise not to laziness, but to hard work. So, it (theft) is a consequence of negligence. Notice this! Moreover, tell me, what is more difficult, what is more unpleasant - to spend nights without sleep, to break through walls, to wander in the dark, to constantly worry and prepare for murder, to tremble and die with fear, or to devote oneself to work every day and enjoy security with contentment? Of course, the latter is easier. And since it is easier, most people decide to take it better than the first one. 4. You see that virtue is in accordance with nature, and vice is contrary to it, just as illness and health are (disgusting to each other). Also: what kind of necessity, for example, forces one to lie and swear? There is no need, no bondage; but we do it of our own free will. They don’t believe us, you say. They don’t believe because we want it; After all, we should gain trust more by our behavior than by oaths. Why, tell me, do we not believe some even when they swear, while others we consider people trustworthy even without an oath? This means there is no need for oaths. You say, I believe the words of such and such, even without oaths, but I don’t believe you, despite your oaths. This means that oaths are unnecessary and indicate distrust more than trust. He who is inclined to take oaths cannot be said to do honor to his nobility. And whoever resolutely uses an oath in every case never has an urgent need for it; meanwhile, those who never resort to an oath can benefit from it. Perhaps the oath is needed to reassure (others)? Not at all! We see that those who do not swear enjoy greater confidence. Also: is there any need to annoy others? Of course you will. The internal heat is excited, ignited and does not give the soul peace. No, man, vexation does not come from inner heat, but from cowardice. If (annoyance occurred) from the ardor of the heart, then all people would annoy (each other), and would constantly annoy. We have ardor (jealousy) in our hearts not to annoy our neighbors, but to convert those who sin, to rise up ourselves (after the fall), so as not to be lazy. Internal heat is put into us, like some kind of sting, so that we gnash our teeth against the devil, so that we rush towards him, and not so that we rebel against each other. We have weapons not to fight with ourselves, but to use them in war with the enemy. Are you angry? Be this way towards your sins, beat your soul, scourge your conscience, be a strict judge and a formidable punisher of your own sins. This is the benefit of anger; This is why God put it in us. Also: is extortion a consequence of necessity? No! What need, what force, tell me, compels you to plunder? Poverty forces you, you say, and fear (to not have) the most necessary things. But that’s why you shouldn’t be covetous; this kind of wealth is not durable. You do the same thing as if someone, being asked why he lays the foundation of a house on the sand, answered: (to shelter) from the cold and from the rain, but for this purpose, precisely, one should not build (the house) on the sand, because rain, storms and wind will soon destroy it. Therefore, if you want to get rich, then do not be covetous; If you want to leave wealth to your children, acquire (wealth) honest - if such a thing exists. Such wealth is solid and durable; others soon perish and are destroyed. Tell me: do you want to get rich, and for this you take what belongs to others? But this is not wealth; The one who uses his own is rich, but the one who has someone else's in his hands is not rich. Otherwise, those who sell silk clothes and borrow the clothes of others would be revered as richer and more abundant than anyone else. However, even though things are in their hands, we do not call them rich. Why? Because they have someone else's. Even if the clothes belong to them, the money that the clothes cost is not theirs, and even if the money is theirs, then this does not constitute their wealth. So, if what you receive as a loan does not make you rich, since it can soon be demanded back, then how can you be rich from extortion? If you want to get rich at all costs (because this is not a matter of necessity), then what would you especially like to use? Isn't it a longer life? But such (robbers) are for the most part short-lived; they often receive, as punishment for theft and extortion, premature death, and thus not only do they not enjoy wealth, but they depart (from the world) to experience Gehenna; Often they also die, getting illnesses either from voluptuousness, or from labor, or from unnecessary worries. At the same time, I would like to know why people care so much about wealth? After all, God assigned nature a measure and boundaries so that we would not have any need to seek wealth. He commanded, for example, to dress the body with one or two clothes, and then the extra one is not needed for protection (of the body). What are thousands of clothes for, this moleedin? There is also a measure in eating food, and eating more than this measure necessarily harms every living creature: what are these herds, pastures and accumulations of meat for? We need only one shelter: what are these mansions, these valuable dwellings for? So that kites and jackdaws live in them while poor people are deprived of any shelter? What Gehenna does not deserve this? Many often, in places they have never seen, erect magnificent buildings from granite pillars and expensive marble (what can they not come up with?); but neither themselves nor anyone else use them. The desolation of the place does not allow living in these buildings, which thus remain unused. Do you see that they are not erected out of necessity? But the cause of all this is madness, stupidity and vanity, which, I beg, let us avoid, so that we may avoid other evils, and be rewarded with the blessings promised to those who love Him in Christ Jesus our Lord. You might be interested in: