3. See in this also the difference between the creation of this wondrous rational animal and the creation of dumb ones. Of them God says, "Let the waters bring forth the creeping things of the souls of the living," and immediately there came forth from the waters living animals. And with regard to the earth again in the same way: let the earth bring forth a living soul. It was not so with man, but first the body is created from dust, and then the vital force is given to him, which constitutes the essence of the soul. For this reason Moses also said of the dumb that his blood is his soul (Lev. XVII, 11). And in man there is an incorporeal and immortal essence, which has a great advantage over the body, and just such as befits the incorporeal over the body. But perhaps someone will say: why, if the soul is higher than the body, the lower is created first, and then the higher and most important? Do you not see, beloved, that it was the same with (other) creatures? The heavens and the earth, the sun and the moon, and all the rest, as well as the irrational animals, were already created, and after all of them was man, who was to have dominion over all these creatures. In the same way, in the creation of man himself, the body appears first, and then, what is more precious (than him), the soul. Just as the dumb ones, intended both for the benefit and for the service of him, are created before man, so that the one who was to use them would have a ready-made service, so the body is created before the soul, so that when, according to the ineffable wisdom of God, the soul is created, it will be possible to show its activity to it by the movement of the body. And plant, says God, a paradise in Eden, in the east, and set there the man whom He created, having already shown His love for mankind and giving existence to him for whom He created all visible things. The Lord of everything immediately begins to pour out His blessings on him. And God will plant paradise in Eden on the east, he says. See here also, beloved, that if we do not begin to understand the words (of the Scriptures) in a godly manner, then we will inevitably fall into a deep abyss. What would those who dare to understand everything that is said about God in a human way say about this saying? And plant, says God, paradise. Tell me, then, did he not need intercession, agriculture, and other work to beautify paradise? Let it not be. And here again the word: planted should be understood in such a way that (God) commanded that there should be a paradise on earth, so that created man might live in it. And that God has created paradise for him, listen to this, as the Scripture itself says: "And God planted paradise in Eden in the east, and set there man whom he created." For this purpose, Blessed Moses also wrote down the name of this place, so that those who love idle talk could not deceive ordinary listeners and say that paradise was not on earth, but in heaven, and delusion with such mythologies. If already, and with such thoroughness (in words)

But since many listen to what is offered, not in order to benefit from the divine Scriptures, but for pleasure, they therefore strive not to those who can be useful, but to those who can be pleased. Therefore, I pray, let us shut our ears from all such (false teachers), and follow the rule of the Holy Scriptures. And when you hear, beloved, that God has planted paradise in Eden in the east, that is the word: plant, understand God in a godly way, that is, what He commanded; and as for the words that follow, believe that paradise was definitely created in the very place where the Scriptures appointed. Not to believe what is contained in the Divine Scriptures, but to introduce another from one's own mind, this, I think, exposes those who dare to do such a thing in great danger. And put there a man, his own creator.

4. See what honor God immediately bestows upon man! Having created it outside of paradise, He immediately introduces it, in order to make it feel His beneficence by His very deed; in order that it might be seen in deed what honor He bestowed upon him, He led him into paradise: and set there the man whom He had created. And the word: "Put it again, let us understand it as it were said: He commanded a man to dwell there, so that both the sight (of paradise) and the sojourn in it would give him great pleasure and arouse him to a feeling of gratitude, at the thought of how much he has been beneficial, although he himself has not yet done anything. Do not be amazed at this word, "Set it up," for the Scriptures are always the custom, for our sake and for our benefit, to use human expressions. And in order that you may be convinced of this, see how before concerning the creation of the stars it used the same expression: "And I have laid them in the firmament of heaven" (Gen. 1:17), not so that we may think that they are set up in heaven (for each of them makes its own course, passing from place to place), but to show that God commanded them to be in heaven, just like a person to live in paradise. And God saith that every red tree shall bring forth from the earth for a vision, and good for food: and the tree of life in the midst of paradise, and the tree that knows the understanding of the good and the evil (II, 9). Here is another blessing with which God honored the created one. Desiring that man should live in paradise, God commanded various trees to grow out of the ground, which could both cheer him up with their appearance and be fit for food. Every red tree for vision, that is, for appearance, and good for food, that is, able to gladden the eye, and delight the taste, and by its multitude and abundance give great pleasure to the one who will use them. In a word, God brought forth every tree that you can imagine. See what a sad place it is! See what a wonderful life! Man lived on earth like an angel – he was in a body, but had no bodily needs; Like a king, adorned with scarlet and a diadem and clothed in purple, he freely enjoyed the heavenly abode, having abundance in everything. And the tree, he says, is life in the midst of paradise, and the tree that knows the understanding of the good and the evil. Having shown us that the earth, by the command of the Lord, brought forth every tree, both the red for a vision and the good for food, (the Scriptures) then says: "And the tree of life in the midst of paradise, and the tree that knows the understanding of the good and the evil." The Lord, who loves mankind, as the Creator, foreseeing what harm could come from great freedom in the course of time, brought forth both the tree of life in the midst of paradise, and the tree, which knows the good and the evil, from which (the tree), a little later, He will command man to abstain from it, so that he may know that he enjoys all things according to the grace and love of mankind, and that there is a Lord and Creator as his nature, For this reason (Moses) here mentioned this tree, and tells us further about the names of the rivers and their division, so to speak, and that from the river that watered Paradise, the other countries were thus separated and formed four principles. Perhaps those who love to speak from their wisdom do not admit here either that rivers are really rivers, or that waters are like waters, but inspire those who dare to listen to them, so that they (under the name of rivers and waters) represent something else. But we, I beseech you, will not heed these people, let us shut our ears to them, but let us believe in the divine Scriptures, and following what is said in it, let us try to keep in our souls sound dogmas, and at the same time lead a right life, so that life may bear witness to dogmas, and dogmas may impart firmness to life. Just as if, while maintaining the right dogmas, we begin to live carelessly, it will be of no use to us, so if, while living well, we neglect the right dogmas, we cannot gain anything for our salvation. If we want to get rid of both hell and receive the kingdom, then we must adorn ourselves with both - both the righteousness of dogmas and the strictness of life. For what is the use, tell me, if a tree rises high and is covered with leaves, but bears no fruit? In the same way, a Christian will not benefit from right dogmas if he neglects his life. That is why Christ also blessed such people: blessed is he who created and taught (Matt. V, 19). Teaching by deeds is much more convincing and reliable than teaching by words. Such a one, both silently and invisible, can teach, some by looking at him, others by hearing about him, and he will have great favor from God for this, glorifying the Lord not only in himself, but also through those who look at him. With such a thousand tongues and many lips he will offer thanks and hymns to God of all kinds, because not only those who are close to him and witnesses of his life will marvel at him and his Lord, but also those who do not know him personally, but only those who have heard about him from others and live very far away, not only friends, but also enemies will honor his lofty virtue. The power of virtue lies in the fact that it stops the mouths of its enemies and bridles the tongue. And just as the weak with their eyes do not dare to look at the sun's rays, so vice can never look upon virtue, but withdraws, gives itself over to flight, and acknowledges itself defeated. Having become convinced of this, let us follow virtue, arrange our lives correctly, and abstain from sins, both in word and in deed, even if they seem small and insignificant. If we abstain from small sins, we will never again fall into great ones; and in the course of time, with the help of heaven, we will attain the highest virtue, we will avoid future torment and receive eternal blessings, according to the grace and love of mankind of our Lord Jesus Christ, with Whom the Father, with the Holy Spirit. By the Spirit, glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

Discourse XIV: And the Lord God took man, whom he had created, and brought him into the paradise of sweetness, and made him, and kept him (Gen. 2:11). II, 15)

1. Again today, if you like, turning to what follows what was said yesterday, let us try to extract spiritual instruction for you from it. And in the present reading (from the Book of Genesis) there is a great power: therefore we must go deeper and, having carefully considered everything, take advantage of it. If those who wish to search the sea for (expensive) stones endure so much trouble and trouble, giving themselves over to the rushing of the waters, just to find what they seek, how much more should we exert our attention and seek out what is hidden in the depths of the words (of Scripture) in order to find these precious stones in this way. But do not be afraid, beloved, when you hear about the depth. Here is not a disorderly rush of water, but the grace of the Spirit; it illuminates our minds, helps us to find what we are looking for more quickly, and facilitates all this work. The acquisition of these stones is of little use to the owner, often even harmful, and is the cause of innumerable misfortunes for him; he does not feel so much joy in finding them, as he endures trouble when he finds it, because he has aroused the eyes of the envious against him and armed the greedy greedy ones. Thus, the discovery of these stones not only does us not benefit in life, but is also the cause of great enmity. This is an object of greedy covetousness, kindles the furnace of love of money and torments the soul of the devotees (of this passion). Nothing of the kind is to be feared from spiritual gems; no, the wealth they bring is incalculable, and the joy is unfading and incomparably higher than the pleasure that people receive from those (material) stones. Listen to what David says: "Thy words are desired more than gold, and many precious stones" (Psalm. XVIII, 11). You see how he, having exposed the substances considered the most precious, not only was not satisfied with such a comparison, but also added: many, and by this he showed us the superiority of the word of God; More than gold, he says, and much is precious to stone. This does not mean, however, that the words of God are desired only to this extent; but since he saw that people give the highest price to these especially substances, he put them on display in order to show the superiority and highest preciousness of the words of the Spirit. And in order to see that the divine Scriptures are always in the habit of comparing the benefits they give with sensible objects, and thus showing their superiority, listen to what follows. And sweeter than honey and honeycomb. And here, too, it is not that (the words of God) were sweet only to this degree, or could only give such pleasure, but since David found nothing else in sensible objects to compare with the sweetness of the words of God, he mentioned these things (honey and honeycomb), and thus showed the superiority and supreme sweetness of spiritual instruction. The same rule was used by Christ in the Gospel. When he was talking to his disciples, and they wanted to know the meaning of the parable about him who sowed good seed in the field, and about the enemy who sowed tares among the wheat, he explained the whole parable in detail, saying who was the one who sowed the good seed, what was the field, what was the tares, who sowed them, who were the reapers, and what was the harvest, - having revealed all these things to them clearly (Matt. XIII, 37-42), He said, "Then shall the righteous shine like the sun in the kingdom of their Father" (v. 43). Not that the righteous will have only such a radiance (as the sun) - no, they will have much more; but Christ said this because it is impossible to find a better image in visible objects. When, therefore, we hear anything like this, let us not dwell on words, but from sensible and visible things we shall infer the special superiority of spiritual things. And if in this way it is possible to find here both great pleasantness and supreme pleasure, since these words are divine and spiritual, and can bring great spiritual joy to the soul, then let us listen to what is offered with great zeal and ardent disposition, so that, having received true riches here and gathered many seeds for God-pleasing wisdom, we may return home with them.

2. Let us listen to what was read today. Only strain your mind, reject scatteredness and worldly cares, and thus pay attention to the words (of the Scriptures). These are divine laws sent down from heaven for our salvation.

Let us see what Blessed Moses teaches us even now, who says this not on his own behalf, but under the inspiration of the grace of the Spirit. And taking man, he says, the Lord God created him. He put these two names beautifully at the very beginning; saying, "Lord," he did not pause, but added, "God, teaching us something secret and hidden, that we may know that whether we hear the name of the Lord or God, there is no difference in these names." I have now mentioned this not without purpose, but so that when you hear the words of Paul, "There is one God the Father out of him all, and one Lord Jesus Christ, who is all" (1 Cor. VIII, 6), did you not think that there is a difference in these names, and that one means more, and the other less. Scripture uses these names indifferently, so that those who love to compete cannot mix their fabrications with correct dogmas. And in order to prove that the Divine Scripture does not use any of these names in a deliberate and separate meaning, pay attention to the very thing that it says now. And he took it, saith the Lord God. Of whom, thinks the heretic, is this said? About one Father? Ok. Listen, then, to what Paul says: God the Father is one, of whom are all things, and one is the Lord Jesus Christ, by whom are all. Do you see how he gave the name of the Lord to the Son? And why can we say that the name Lord is more important than the name God? You see what absurdity, what terrible blasphemy! Whoever does not want to follow the rule of the Divine Scriptures, but gives room to his own conclusions, disturbs his mind, and introduces endless disputes and verbiage into the sound teaching about Orthodox dogmas. And take, saith the Lord God, the man whom he created, and set him in a paradise of sweetness, make him, and keep him. This is how he cares for created man! Yesterday the blessed Moses showed us that God had planted a paradise and placed man there (Gen. 2:10). II, 8), that is, He was pleased that man should have a dwelling there and enjoy paradise. Today he again shows us the ineffable love of God for man, and repeats the same story: "And the Lord God took man, who created him, and set him in a paradise of sweetness" (v. 15). He did not only say: in paradise, but added: sweets, in order to show us the high pleasure that man tasted while living there. But having said, "Set him in the paradise of sweetness," Moses says, "Make him and keep him." This also shows great care. Since the life of paradise gave man complete pleasure, imparting both the pleasure of contemplation and the pleasure of eating, so that man should be corrupted by Her excessive rest (for it is said that idleness taught much malice. XXXIII, 28), (God) commanded him to work and preserve paradise. What, it will be said, did Paradise need cultivation on the part of man? I do not say this, but God wanted man to have, albeit small and moderate, care for the preservation and cultivation of it. If he were completely free from work, then, taking advantage of perfect peace, he would immediately give himself over to carelessness; but now, engaged in painless work, devoid of suffering, he could be more chaste. Moreover, the word "keep" is not used without reason, but according to the adaptation of speech, so that he, that is, knows clearly about himself that he is subject to the Lord, Who gave him such pleasure, but, along with pleasure, entrusted him with the preservation of paradise. God undertakes and does everything for our benefit, but at the same time He gives us pleasure and peace. If He, in His immeasurable love for mankind, prepared those unspeakable blessings even before He created us, as He Himself says: "Come ye in the blessing of My Father, inherit the kingdom prepared for you before the foundation of the world" (Matt. XXV, 34), how much more will he give in abundance all the blessings here.

3. And so, having communicated to the created (man)

Such are the blessings which have already been given to the first-created, and the others which are added to them afterwards show again the great and extraordinary love and condescension which (God) has shown him in His goodness. What does the Scripture say? And the commandment of the Lord God to Adam (Gen. II, 16).

Here again (the Scriptures) acted according to their custom, so that from the frequent repetition of words we should acquire an exact knowledge and not agree with those who dare to make a distinction between these names (Lord and God), and to attribute the one to the Father, and the other to the Son. Since both of them (the Father and the Son) have one being, the divine Scripture appropriates the same name indifferently - sometimes to the Father, sometimes to the Son. And the commandment, it is said. The Lord God to Adam, saying. Here we must be amazed at the extraordinary love of God, which is revealed to us in this brief saying: "And the commandments, it is said." See what honor God bestowed upon man in the beginning. It is not said: ordered, or commanded, but what? - commandments. As a friend converses with a friend, commanding about something necessary, so God deals with Adam, as if wishing to dispose him by such honor to fulfill what he commands. but from the tree, if you understand good and evil, do not take away from it; and in the next day you take away from it, you will die of death (Gen. 2:10). II, 16, 17). The commandment is very simple, but carelessness is a grievous evil, beloved! As it makes what is easy for us difficult, so diligence and attention make easy for us what is difficult. What, tell me, is easier than this commandment? What is higher than this honor? (God) allowed Adam to live in paradise, to enjoy the beauty of what is seen, to cheer his eyes with it, and to receive great pleasure from eating (fruits). Think what a delight it was to see trees weighed down with fruits, various flowers, herbs, leaves, and everything else that can only be in paradise, and moreover, in a paradise planted by God. That is why the divine Scripture says above: "God has yet vegetated from the earth every tree that is red for vision, and good for food" (Gen. 2:10). II, 9), so that we may know what abundance man, in his great intemperance and carelessness, reacted arrogantly to the commandment given to him. Imagine, beloved, what a high honor God has bestowed upon him: He has granted him a special meal in paradise intended for him. he did not think that his food was the same as that of the dumb, but living in paradise, like a king, he would enjoy its pleasures, and, like a ruler, he was different from those subject to him and led a special life. And the commandments, saith the Lord God, said unto Adam: From every tree in paradise thou shalt take away food: but from the tree, if thou knowest good and evil, thou shalt not take away from it: but in the next day thou shalt take away from it, ye shall surely die. It is as if God were saying to Adam: "I do not require of you anything difficult or difficult: I allow you to use all the trees, and I command you not to touch only this; but I also determine a great punishment, so that you, although taught by fear, will keep the commandment I have given you." As a generous owner entrusts his huge house to someone and, in order to retain the possession of this house completely for himself, assigns a small amount of money from that person, so our humane Lord, having allowed Adam to use everything in paradise, commanded him to abstain from only one thing, so that he would know that he was under the Lord, Whom he must obey and fulfill His commands.

4. Who can worthily marvel at the generosity of the Lord common to all? Man has not yet done anything, but He vouchsafes him what blessings! He did not allow him to enjoy half (of the trees of Paradise), nor did He command him to abstain from the greater part of them and use only the rest; Having allowed him to use all the trees that are in Paradise, he commanded him to abstain from one, showing by his very deed that he had done this for nothing else than that man might know the author of such great blessings. Along with everything else, see here the goodness of God in the honor He gave to the woman who was created from Adam. When it was not yet created, God gave a commandment to two, as it were: "Do not take it away from it, and in the next day you take it away, you will die a death; thus he shows beforehand and at first that husband and wife are one, just as Paul says, "The husband is the head of the woman" (Eph. V, 23). Therefore, he speaks, as it were, to two, in order to make a wife out of him, and to give him an incentive to communicate to her also the commandment given by Him. I know, however, that the question of the (forbidden) tree is of great interest to many; many of the foolish talkers dare to lay the blame on God, and say: Why did (God) give him such a commandment, when He knew that he would break it? Or: Why did He command this tree to be in Paradise? - and much more. But in order for us not to enter into an explanation of this now - before the time of the transgression (the commandment about the tree) - we must wait for the narration of the blessed Moses; having reached this place, we will speak of it in good time, what the grace of God will give, and we will explain to your love the true meaning of the Scriptures, so that you, having rightly understood what is written, will also render the Lord the proper praise, and, forsaking the sinner, will not lay the blame on the innocent God. Now, for the time being, let us consider, if you will, the further words of today's reading. And the Lord God said, It is not good for the man to be alone, v. 18. Here again Moses said, as before: The Lord God, that we, having rooted these words in our minds, should not place human considerations above the divine Scriptures. And saith, saith the Lord God, It is not good for a man to be alone. See how the good God does not stop, but applies good deeds to good deeds, and, being rich in goodness, wants to clothe this rational being with all honor, and along with honor to grant him the comfort of life. Speech, it is said. The Lord God: It is not good for the man alone to be, let us make him a helper for him. Here again is the word: let us create. As in the beginning, when God created man, He said, Let us make man in our image and likeness, so now, intending to create a woman, He uses the same word, and says, Let us make. To whom does he speak? Not to any created power, but to Him born of Him, the wondrous Counselor, the Ruler, the Ruler of the world. To His Only-begotten Son. In order for Adam to know that the being being being created will be equal to him in dignity, for this purpose, God, as He said of himself: Let us create, so now He says: Let us make him a helper after him. These two expressions: helper and according to him, are meaningful. I do not want, he says, that he should be alone, but that he should have some consolation from the community, and not only that, but it is necessary to create for him a helper corresponding to him, that is, a wife. Wherefore God, having said, Let us make him a helper, added, By him, that when thou seest now how all the beasts and fowls of the air are brought (to Adam), thou shalt not think that these words were spoken of them. Though many of the dumb help a man in his labors, yet not one of them is equal to a wise wife. Wherefore, after the words, "A helper after him," he added, "And God created from the earth all the beasts of the field, and all the fowls of the air, and bring me to Adam, to see what I shall call: and whosoever shall call Adam a living soul, this is his name" (v. 19). This is not done simply or in vain, but in view of the events that are soon to follow, foreseeing which God shows us how much wisdom He has bestowed upon Him what He created, so that when the transgression of the commandment given by God is committed, you will not think that man transgressed it through ignorance, but will know that the fall is (the consequence of) carelessness.

5. That he was gifted with great wisdom, you can be convinced from what happened now. And I will bring to Adam, it is said, to see what I shall call: God does this to show us the great wisdom of Adam. And again: if he called Adam, this is his name.

However, this is done not only so that we may see his wisdom, but also so that in the naming of names we may see a sign of dominion. And it is the custom of people to consider the sign of their power in the fact that, having bought slaves for themselves, they change their names. In the same way, God forces Adam, as a ruler, to give names to all the dumb. Do not, beloved, ignore these words, but consider what wisdom was needed to give names to so many breeds of birds, reptiles, beasts, cattle, and other dumb, tame, wild ones, living in the waters that came out of the earth, to give names to all of them, and moreover proper names corresponding to each breed. Whosoever, it is said, if he is called Adam, is his name. Do you see the fullness of power? Do you see the power of domination? Consider, among other things, that lions, leopards, vipers, scorpions, snakes, and all the other beasts, even more ferocious, came to Adam as to their master, with all obedience, in order to receive names from him, and Adam was not afraid of any of these beasts. Therefore, let no one blaspheme the things created by the Lord, do not sharpen his tongue against the Creator, or rather, on his own head, and do not say these foolish words: "For what purpose were the beasts created?" The names which Adam gave them remain to this day: God so confirmed them, so that we may constantly remember the honor which man received from the Lord of all, taking animals under his power, and ascribe the reason for the deprivation (of this honor) to man himself, who through sin lost his power. And Adam called all the cattle, and all the fowls of the air, and every beast of the earth, v. 20. From this, beloved, see the freedom of will and the superiority of his reason, and do not say that he did not know what was good and what was bad.

Therefore, when you think of such great wisdom of this animal, marvel at the power of the Creator. If a glance at the beauty of heaven arouses a well-meaning contemplator to praise the Creator, then how much more can this rational animal, man, reflecting on his own structure, on the high honor given to him, on great gifts and unspeakable blessings, constantly praise the Author and offer up all possible praise to the Lord.