Беседа 27

Hebrews 11:28–31. By faith he celebrated the Passover and the shedding of blood, so that the destroyer of the firstborn would not touch them. By faith they crossed the Red Sea as if on dry land, which the Egyptians attempted and drowned. By faith the walls of Jericho fell, after a seven-day march. By faith Rahab the harlot, having received the spies in peace (and leading them through another path), did not perish with the infidels. 1. Paul usually reveals many subjects in the midst of (his speech) and is full of thoughts. Such is the grace of the Spirit: it does not contain few thoughts in many words, but expresses many great thoughts in short words. See how he, offering exhortations in order and talking about faith, reminds us of such a prototype and sacrament, the truth of which is with us. “By faith,” he says, “he celebrated the Passover and the shedding of blood, so that the destroyer of the firstborn would not touch them.” What does “shedding of blood” mean? a lamb was slaughtered in houses, and the thresholds were anointed with its blood; this served as a barrier from the destruction assigned to the Egyptians. Therefore, if the blood of the lamb kept the Jews unharmed among the Egyptians even during such danger, then all the more can the blood of Christ, with which it anoints not the thresholds, but our souls, be anointed - because even now the destroyer walks around us in the midst of this deep night. Let us protect ourselves with this sacrifice. He calls anointing shedding, since God brought us out of Egypt, out of darkness, out of idolatry. The remedy was unimportant, but its effects were great; the remedy is blood, and the actions are salvation, protection, deliverance from destruction. The angel was afraid of the blood, because he knew what it was a prototype of; He was afraid, realizing the death of the Lady, which is why he did not touch the thresholds. Moses said: anoint (the thresholds), and the Jews anointed, and having anointed, they were confident of safety. And you, having the blood of the Lamb (God) himself, are not convinced? “By faith they crossed the Red Sea as if on dry land.” Again he compares an entire nation to a nation, so that we do not say that we cannot be saints. “By faith,” he says, “they crossed the Red Sea as if on dry land, which the Egyptians attempted and drowned.” Here he reminds them of the disasters of Egypt. How - “by faith”? They hoped to cross the sea and prayed for that, or better yet, Moses prayed. Do you see how faith always exceeds reasoning, weakness and insignificance of men? Do you see that as soon as they believed, they were delivered from disaster - both when the doors were anointed with blood, and in the Red Sea? Obviously, it was water, since (the Egyptians), having entered it, drowned; therefore, it was not a ghost, but reality. Just as those torn to pieces by lions and burned in the oven prove that it was reality, so here we can see a real event that served for glory and salvation for some, and for destruction for others. This is what a great blessing is faith! She saves us even when we find ourselves in a hopeless situation, when death itself threatens us, when our circumstances are desperate. Really, what could they do then? The Egyptians and the sea surrounded them unarmed, and they had to either flee and drown, or fall into the hands of the Egyptians; but (faith) saved them from this hopeless situation. The water spread out before them like dry land, and drowned them like the sea; for them she forgot the laws of nature, and armed herself against them. “By faith the walls of Jericho fell, after a seven-day march.” The sounds of trumpets cannot destroy stone walls, even if someone has been trumpeting for a thousand years; and faith can do everything! 2. Do you see how (faith) does not always follow the order or laws of nature, but does everything unexpectedly? So here everything was unexpected. Having said repeatedly that one must believe in hopes for the future, (the apostle) composed this entire speech in such a way that it becomes clear how not only now, but also from ancient times, all miracles were performed and received by it (faith). “By faith Rahab the harlot, having received the spies in peace (and leading them another way), did not perish with the unbelievers.” It is a shame if you have less faith than a harlot. Having heard the words of the messengers, she immediately believed why and the consequences were as follows: when everyone died, she alone was saved. She did not say to herself: I will stay with many others, my (fellow citizens); didn’t say: can I be smarter than so many intelligent men who don’t believe, but I will believe? She did not do anything that someone else could have said or done, but she believed what was said. “And what else can I say? I lack time...” (Heb. 11:32). (The Apostle) gives no more examples, but, having ended as a harlot and being ashamed by the quality of this person, he does not expand further in narratives, so as not to seem verbose; however, he does not (completely) leave them out, but very wisely lists them in passing, achieving a double benefit - avoiding excess and not violating completeness. He neither keeps silent at all nor bores him with verbosity, but avoids both. When someone strenuously proves something and goes too far in his proofs, then he becomes a burden to the listener, who is already convinced, bores him and exposes his ambition. After all, it is necessary to conform to the benefit. “And what else can I say? I don’t have enough time to tell about Gideon, about Barak, about Samson and Jephthah, about David, Samuel and (other) prophets.” Some criticize Paul for placing Barak, Sampson, and Jephea in this place. But what are you saying? How could he not mention them when he mentioned the harlot? Here we are not talking about other circumstances of their lives, but about whether they had faith, whether they shone with faith. “And (other) prophets, who by faith overcame kingdoms” (Heb. 11:32–33). Do you see that (the apostle) does not testify here about their glorious life? This is not primarily the question here, but rather the revelation of faith. Namely, the question is: did they do everything by faith? “By faith,” he says, “kingdoms were overcome; those who were under Gideon did righteousness.” Who? The same ones. Or he calls philanthropy here truth. "Received Promises". I think he said this about David. What promises did he receive? Those that were contained in the words that his seed will sit on his throne (Ps. 131:11). “They stopped the mouths of lions, they quenched the power of fire, they escaped the edge of the sword” (Heb. 11:33-34). Look how they were in mortal danger - Daniel, surrounded by lions, the three youths who were in the oven, Abraham, Isaac and Jacob - in various temptations, and yet they did not despair. This is faith: when circumstances are counteracting, then one must believe that there is nothing counteracting, but everything is accordingly. "They avoided the edge of the sword". I think that he also said this about the three youths. “They were strengthened from weakness, they were strong in war, they drove away the regiments of strangers.” Here he understands the circumstances of the exodus from Babylonian captivity. “From weakness”, i.e. from captivity. When the circumstances of the Jews were in a desperate situation, when they were in no way different from dead bones, then their return (from captivity) took place. Who could really hope that they would come out of Babylon, and not only come out, but become strong and “drive out the armies of strangers”? But they will say that nothing like that happened to us. But all these are prototypes of the future. “The women received their dead raised again” (Heb. 11:35). Here he speaks of the prophets Elisha and Elijah, who raised the dead. “Others were tortured without accepting liberation, in order to receive a better resurrection.” But we, they will say, were not worthy to see the resurrection. But, he says, I can also point out such men who were tortured without receiving liberation, “in order to receive a better resurrection.” Why, tell me, did they not want to (stay alive), when how could they live? Is it because they expected a better life? Those who resurrected others chose to die themselves in order to receive a better resurrection, and not the same as the children of those wives received. Here, it seems to me, he means John (the Baptist) and James, because beating 12 signifies beheading. They could have looked at the sunlight, they could have not made accusations, and yet they decided to die; and those who resurrected others chose death for themselves in order to receive a better resurrection. “Others experienced insults and beatings, and also chains and prison, were stoned, sawn apart, and tortured” (Heb. 11:36-37). 3. He ends with something that is closer (to the listeners), because special consolation is obtained when grief is presented that arose from the same cause, and if you talk, even very strongly, about such grief that did not come from the same cause, you will not do anything. Therefore, he ends his speech by pointing out bonds, prisons, scourging, stoning, meaning what happened to Stephen and Zechariah: “they died,” he adds, “by the sword.” What are you saying? Some “escaped the edge of the sword,” while others “died by the sword”? What does this mean? What do you exalt? What are you surprised at? The first, or the last? Truly, says, to both. The first because it is close to you; and the last because faith showed its power at death itself, and this is a prototype of the future. Both are miracles of faith: both the fact that it does great things, and that it endures great disasters and does not think about suffering. Ты не можешь, говорит, сказать, что это были люди грешные и ни­чтожные; no, even if you pitted the whole world against them, you would see that they tipped the scales and turned out to be more important. Потому он и сказал так: «те, которых весь мир не был достоин» ( Евр.11:38 ). What could those who deserve nothing in the world receive here as a reward? Here (the apostle) elevates their minds, teaching them not to cling to the present, but to think about what is higher than all the objects of real life, if the whole world is unworthy of them. Что же ты желаешь по­лучить здесь? Обидно было бы, если бы ты получил награду здесь. So, let's not think about worldly things, let's not seek reward here, let's not be so pitiful. If the whole world is unworthy of them, then why are you coveting a part of it? And this is fair, because they are friends of God. Here he calls either people or creation itself the world. Scripture usually calls both this and that. If, he says, we take the entire creation together with people, and then it will not be equal to them in dignity, and that’s fair. Just as thousands of measures of hay and straw cannot compare in price with ten pearls, so with them: “Better is one righteous man than a thousand sinners” (Sir. 16:3). By thousands here we do not mean any known number, but an indefinite set. Imagine how much a righteous man means. “Jesus cried to the Lord... and said before the Israelites: Stand, O sun, over Gibeon, and moon, over the valley of Aijalon!” and it was so (Joshua 10:12). Let the whole universe come out, or even two, three, four, ten, twenty universes, let them say and do it: no, they cannot! And the Friend of God commanded the creations of the Friend, or, better to say, asked the Friend, and the ministering forces obeyed him, the one below commanded the ones above. Do you see that these forces exist to serve and fulfill a specific purpose? Such a thing is greater than that of Moses. What exactly? The fact that it is not the same thing to command the sea and the powers of heaven. And the first is important, even very important, but cannot be compared with the last. And why did this happen, listen. Why? The name Jesus was a type of Christ. That is why, i.e., since he had a transformative name - Jesus, the creation was afraid of the name itself. What, wasn't anyone else called Jesus? But he was called by this name as a type; His name was formerly Avsiy, and then his name was changed, and this was a prediction and prophecy. He led the people (Israel) into the promised land, just as Jesus Christ (brings us) into heaven. Neither the law nor Moses did this, but remained outside; the law cannot introduce there, but grace. Do you see how the prototypes were destined from ancient times? (Joshua) commanded nature, or better, the main part of nature, while he himself was on earth, so that you, seeing Jesus (Christ) in the form of a man saying the same thing, would not be embarrassed or amazed. He, even during the life of Moses, put enemies to flight; this one, even if the law exists, governs everything, although not openly. However, let's see how strong the virtue of the saints is. 4. If here they do such things, if here they act like angels, then what is there? What kind of fame do they have there? Perhaps each of you would like to be such as to command the sun and the moon. Let us note here: what would those who claim that the sky is a round body say? Why didn’t he say: “Stop, sun,” but added: “over Gibeon, and the moon, over the valley of Aialon!” , i.e., to make the day longer? The same thing happened under Hezekiah: the sun returned back (Is. 38:8). But the latter is more wonderful than the first, that is, that the sun again went in the opposite direction without yet completing its course. And we, if we want, can achieve more. What did Christ really promise us? Don't stop the sun, or the moon, don't bring the sun back - so what? “Whoever loves Me will keep My word; and My Father will love him,” He says, “and We will come to him and make our abode with him” (John 14:23). What need do I have of the sun and the moon and these miracles, if the Lord of everything himself comes to me and dwells with me? I don't need that. What need do I have for all this? He himself will be the sun, moon and light for me. Tell me: what would you like when you come to the royal palace - is it to be able to rearrange the things attached (to its place), or to be in such close proximity to the king that he will be inclined to come to you? Wouldn't you rather want the latter than the former? So what? Isn't it amazing that man commands in the same way as Christ? But Christ, you say, has no need of the Father, but acts with his own power. So; Confess in advance and say that He has no need of the Father and acts by His own authority; then I will ask you, or better yet, teach you regarding the prayer that He said, that it was a matter of His condescension and economy - after all, Christ, of course, was no less than Joshua - and that He can teach us without prayer. As a teacher, when you hear him babbling and listing letters, you do not call him ignorant, and when he asks: where is such and such a letter? - you understand that he asks not out of ignorance, but because he wants to enlighten the student - this is how Christ performed prayer, having no need for prayer, but wanting to teach you - to be constantly attentive to prayer, to perform it constantly, vigilantly and vigilantly. By vigilance I mean not only to wake up at night, but also to remain awake during the day in prayer: such a person is called vigilant. And at night, praying, you can sleep, and during the day, without praying, you can stay awake, when the soul is directed towards God, when it understands with whom it is talking and to whom its word is addressed, when it contains in the mind that the angels stand before Him with fear and trembling - and (the person) himself begins, yawning and scratching himself. A great weapon is prayer, if done with the right thoughts. In order for you to understand its power, pay attention to the following: unceasing prayer has overcome shamelessness, injustice, cruelty and rudeness: “Hear,” said (the Lord), “what the unjust judge says” (Luke 18:6). She overcame laziness, and what friendship did not do, she did with unceasing prayer: “If, I tell you, he does not get up and give to him because of his friendship with him, then, because of his persistence, he will get up and give him as much as he asks” (Luke 11:8). And unceasing prayer made the unworthy (wife) worthy: “It is not right,” said (the Lord), “to take the children’s bread and throw it to the dogs. She said: yes, Lord! but the dogs also eat the crumbs that fall from their masters’ table” (Matthew 15:26–27). 5. Let us be diligent in prayer; it is a great weapon if done diligently, without vanity, from a sincere heart; she put enemies to flight; she provided benefits to an entire people, and even to an unworthy one: “I have seen the suffering of My people in Egypt and heard their cry,” says (God), “and I am going to deliver them” (Ex. 3:7–8); she is a saving medicine, protecting from sins and healing from crime; The widow, abandoned by everyone, also resorted to her. Therefore, if we pray with humility, if we hit ourselves on the chest, like the tax collector, if we say, like him, the words: “God! be merciful to me, a sinner! ( Лк.18:13 ), то получим всё. Правда, мы не мытари; but we have other sins, no less than his (sins). Don't tell me that you are sinful in small ways; Every (sinful) deed is essentially the same. Just as the one who kills a child and the one who kills a husband is equally called a murderer, so is he called covetous - covetous in both small and great things. And vindictiveness is no small, but great sin: “the path of the vindictive,” says (the Wise One), “is to death” (Proverbs 12:28); and (Christ says): “Whoever is angry with his brother without a cause is subject to judgment,” as well as he who says to his brother: “cancer” or “madman,” and the like (Matthew 5:22). Мы недостойно причащаемся страшных таин, завидуем, злословим; а некоторые из нас часто и упиваются. Each of these deeds in itself is sufficient to deprive us of the kingdom (heavenly); а если они соединятся вместе, то какое мы можем иметь оправдание? We need to repent a lot, beloved, to pray a lot, to endure a lot, to show a lot of zeal in order to receive the benefits promised to us. Будем же говорить и мы: «Боже! be merciful to me, a sinner! ; или лучше – не говорить только, но и думать так; и если кто другой будет обличать нас, не станем гневаться. He (the publican) heard (as it was said about him): “not like this publican” (Luke 18:11), and was not irritated, but became contrite - he received an insult, but he himself did not respond with an insult. Тот открыл его рану, а он нашёл лекарство. Будем же говорить: «будь милостив ко мне грешнику!» , и когда другой скажет нам то же, не будем досадовать. If we, although we ourselves admit a lot of bad things in ourselves, but, hearing this from others, are indignant, then this is no longer humility and confession, but ambition and vanity. Do you really say that calling yourself a sinner means being vain? Yes; in this way we gain the glory of humble people, we become the subject of surprise and praise; and if we began to say the opposite about ourselves, we would deserve contempt. So we do this thing out of vanity. What does humility consist of? It is to endure when someone else reviles us, to acknowledge our sin, to endure slander. However, this would be a sign not so much of humility as of prudence. Meanwhile, although we now call ourselves sinners, unworthy, and say many other things, if anyone else says anything similar about us, then we become irritated and become furious. Do you see that we have no confession of sins or even prudence? You call yourself that; Don’t be annoyed when you hear the same things from others, when others reproach you. When others reproach you, then through this your sins are exposed; they impose a burden on themselves, and lead you to wisdom. Listen to what blessed David said when Shimei cursed him: “Leave him, let him curse, for the Lord commanded him; Perhaps the Lord will look upon my humiliation, and the Lord will reward me with goodness for his current slander” (2 Samuel 16:11-12). And you, speaking a lot of bad things about yourself, are indignant if you do not hear from others the praise that is given to the great righteous. Don't you see that you are joking in serious matters? So we reject praise out of a desire for other praise, so that later we can receive greater praise, so that we will be even more surprised. So, not allowing praise, we do this to increase it; and everything in general is done with us out of vanity, and not in truth. That’s why everything with us is empty, everything is wrong. So, I exhort you, let us at least now refrain from the source of evil - vanity, and begin to live pleasing to God, so that we may be worthy of future blessings in Christ Jesus our Lord. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: