3. This is true marriage, when such harmony reigns between the spouses, when there is such a close union between them, when they are united by such love. Just as the body can never be in disagreement with itself, so the soul with itself, so the husband and wife should not disagree, but live in unity. From this an innumerable number of benefits can arise for them. All blessings flow where there is such unanimity, there is peace, there is love, there is spiritual joy; there is no quarrel, no strife, no enmity, no quarrelsomeness; all this disappears, because the root of all good, i.e., unanimity, destroys all this. "Abimelech king of Gerar sent and took Sarah. And God came to Abimelech in a dream by night, and said to him, Behold, thou shalt die for the woman whom thou hast taken, for she hath a husband" (vv. 2-3). See how God loves mankind. Knowing that the righteous man, out of fear of death, magnanimously endured the abduction of Sarah, and that the king took her as the sister of the righteous man, God manifests His providence, at the same time glorifying the righteous man even more, and delivering Sarah from dishonor, and restraining the king from transgression. "And God came to Abimelech by night in a dream." God, says the Scriptures, wishing to protect the king from transgression, during his sleep communicated to his soul his knowledge and revealed to him the unseen, and at the same time brought great fear upon him by the threat of death. "Behold, thou shalt die," he said, "for the woman whom thou hast taken, for she hath a husband. But Abimelech did not touch it" (v. 3, 4). And all this was done so that the promise of God given to the forefather would come to pass. Since it had been promised to him a short time before that a son, Isaac, would be born of him, and that time was already approaching, so that the promise of God would not be subjected to any defilement, God inspired Abimelech with such fear that he, being amazed, did not dare to touch Sarah. For this reason the divine Scripture added that "Abimelech did not touch her." But the king still justifies himself in his boldness and says: "Lord! wilt thou destroy even an innocent people" (v. 4)? Did I, he says, do this, knowing that she is a wife? Did I mean to offend the stranger? Did he take her as his wife? I wanted to take her as his sister, thinking thereby to do honor to her and to him. And so, "Wilt thou destroy even the innocent people?" Then, explaining his words, he says again: "Did he not himself say to me, 'She is my sister?' And she herself said, He is my brother" (v. 5). See how unanimous and concordant they were: he himself, says (Abimelech), told me this, and she confirmed his words. "In the simplicity of my heart and in the purity of my hands," (he says), "having no intention of doing anything unlawful, but I did it as a permissible and possible thing, having nothing reprehensible in it. What then is the Lord, who loves mankind? "And God spoke to him in a dream" (v. 6). See what condescension the Lord shows, manifesting His goodness in everything. "I know," he says, "that you have done this in the simplicity of your heart." I know, he says, that they themselves arranged this plan, and that you did it, being deceived by their words; and therefore, lest their deceit lead thee into sin, "keep thee from sin before me." Great is the condescension in these words, great is the Lord's love for mankind! "Against Me," he says, "this sin would have turned." As among men, when someone offends a servant who enjoys great honor with his master, the master takes this offense to himself, and says: "You have offended me by doing this to my servant, what is done to him concerns me," in the same sense the good Lord says: "He has restrained you from sinning before Me." They, he says, are My servants, and I have such care for them that I attribute to Myself all that is good or bad that happens to them; "Therefore I did not allow you to touch it." Since I care much for them, knowing that you had unknowingly inflicted this offense on them, "I restrained you from sinning before Me." Do not look upon this man simply as one of the ordinary people; know that they are among those for whom I am most concerned and who have a special affinity for me. "Now restore the wife to her husband, for he is a prophet and will pray for you, and you will live" (v. 7). See how God reveals the virtue of the righteous; he calls him a prophet and, as it were, disposes the king himself to ask him for mercy. "He will pray," he says, "for you, and you will live." He, fearing thy death, arranged such a plan, and almost contributed to the disgrace of Sarah himself; but know that his prayers will save your life. But in order that the king, (inflamed with passion) and seduced by the beauty of Sarah, should not disregard the commandment, God instills fear in him and threatens to subject him to a grievous punishment. "And if you do not return," he says, "then know that you and all yours will surely die." Not only will you, he says, be punished for disobedience, but because of you death will befall your whole house. For this reason God proclaimed all this to him at night, so that, having received the suggestion in silence, he would fulfill the command with great fear. "And Abimelech arose early in the morning," says the Scriptures, "and called all his servants, and spoke all these words into their ears" (v. 8).

4. See how the king himself becomes the herald of the virtue of the righteous and declares him to all. "These people were very afraid." Do you see how the righteous man did not make his migrations in vain and not without benefit? If he had remained in the same place, how could all the inhabitants of Gerar know what favor this righteous man enjoys from God? "These people were very afraid." Great fear seized them; Everything that happened amazed them. Then "Abimelech called Abraham," says the Scriptures, "v. 9." Imagine with what honor a righteous man is now brought before the king, one who a short time before was considered unworthy of any attention by them, as a wanderer and a wanderer. As soon as everyone had gathered, the forefather was summoned, who knew nothing about this, and had only been informed by the king himself that God had created for the king for his sake. "And he said to him, 'What have you done to us? Wherefore have I sinned against thee, that thou hast brought upon me and upon my kingdom a great sin? Thou hast done unto me such works as are not done. What did you mean when you did this work" (vv. 9, 10)? Why, says the king, did you want to lead me into such a sin? Why and with what intention did you do this? See how the king depicts in his own words the threat he has heard from God. As God said to him: "And if you do not return, then know that you and all yours will surely die," so, recounting the same thing, Abimelech says: "What have I sinned against you, that you have brought a great sin upon me and my kingdom?" Was the punishment to fall on me alone? My whole kingdom could have completely perished from the deception you have invented. With what intent did you do this? But now, beloved, pay attention to the wisdom of the righteous man, with which, in the matter of his justification before them, he introduces to them the teaching of the knowledge of God. "Abraham," he says, "said, I thought that there was no fear of God in this place, and they would kill me for my wife's sake" (v. 11); that is, I feared that you, still in error, did not care in the least about justice; and therefore I did this, sparing you, so that when you learn that she is my wife, out of passion for her, you will not attempt to kill me. See how with these few words he rebuked them, and taught that a man who always has God in his mind should do nothing iniquity, but should fear His watchful eye, and under pain of punishment from Him should always be concerned about justice. Then, wishing to justify himself, the forefather says: "Do not think that I have lied in this case as well; "Yes, she is truly my sister: she is my father's daughter, but not my mother's daughter; and she became my wife" (v. 12). I, he says, and she have one father; That is why I called her sister. Therefore, do not condemn me; Though the fear of death made me so compelled, because I feared lest you should put me to death on account of it, and appropriate it to yourselves, yet in this case I did not tell a lie. See how the righteous man tries to prove that he did not lie here either. If, he says, you want to know everything from me exactly, then listen to the very conference that we had between us. "When God led me to wander out of my father's house" (v. 13). Pay attention here to the great wisdom of the righteous man, with which, in order to narrate himself, he shows them that from the very beginning he was one of God's chosen ones, that God Himself called him from his house, and brought him to their country, so that the king might know that he was one of the people who had great boldness before God. "When," he said, "God led me to wander out of my father's house, I said to her, 'Do this mercy to me, wherever we go, everywhere say of me, 'This is my brother.'" Since he had said above, "I thought that there was no fear of God in this place," and it seemed to him that he had already struck them too much with these words, then, wishing to mitigate the force of this reproach, he now says: "Do not think that we have decided to do this only to you." No, even then, "when God led me to wander out of my father's house, I said to her, 'Do this mercy to me, wherever we come.' I gave her, he says, this warning concerning all who dwell on this earth; and yet this intention does not contain a lie, but is compelled to resort to it by the fear of death. Having said this, the righteous man tamed their anger, and revealed his own virtue, and gave them sufficient instruction in the worship of God. After that, the king, respecting such great meekness of the righteous man, rewards the forefather with the generosity characteristic of a king. "And Abimelech took flocks and herds, and male and female handmaids, and gave them to Abraham; and he restored to him Sarah his wife" (v. 14). Do you see, beloved, the providential wisdom of God? He who feared death and used all means to avoid it, not only escaped death, but also received great approval and became famous beyond his expectation.

5. Such are the works of God! God not only delivers from sorrows those who try to generously endure the temptations sent upon them, but also gives such consolation in the sorrows themselves that we completely forget them and receive a great multitude of blessings. See further, what services the king renders to the righteous. He not only honored the righteous man with rich gifts, but also gave him permission to live in his land: "Behold," he says, "my land is before you; dwell where thou wilt" (v. 15). When the king was convinced that he had been granted life for the sake of the righteous man and through his prayers, he began to serve a stranger, a stranger, and a hitherto completely unknown person, as his benefactor and protector. "And Sarah (says the Scripture) said, Behold, I have given thy brother a thousand shekels of silver," v. 16. See how he, having received admonition from the righteous man and believing his words, calls him her brother. Which, says I have given to thy brother, behold, this is a veil for thy eyes before all that are with thee, and before all thou art justified.

What does it mean: "To the eyes before all, ... and in the sight of all you are justified"? Because I unknowingly attempted to bring you, the wife of a righteous man, into my house, only because I became the author of your dishonor, I gave a thousand didrachmas, desiring to reward you for what I have done to you. But "in the sight of all you are justified." What does it mean: "In the sight of all you are justified"? Let them know from thee, he says, that no crime has been committed on my part, that thou hast left my house untouched. Assure thy husband, he says, that I am not guilty of sin; let him know from you that I have done nothing to you. Why does he say this? So that the righteous man, having learned from her and made sure of this, would lift up prayers for him to the Lord. In fact, immediately after his words: "In the sight of all you are justified," i.e., tell your husband all that it was, the Scripture adds: "And Abraham prayed to God, and God healed Abimelech, and his wife, and his handmaidservants, and they began to bear children; for the Lord shut up every womb in the house of Abimelech for Sarah Abraham's wife" (vv. 17-18). See how the Lord, through all such cases glorifying the righteous more and more, through the prayers of the forefather, grants salvation to the king and to all in his house. "And Abraham prayed," says the Scripture, "to God, and God healed Abimelech, and his wife, and his maidservants, and they began to bear children; for the Lord shut up every womb in the house of Abimelech for Sarah Abraham's wife." Although the king refrained from sinning, the good Lord sent this punishment upon him in order that later, bowing down to the prayers of the righteous man, he might grant the king deliverance and thus glorify and magnify the righteous man even more. Thus the Lord always creates and arranges, and directs every event in such a way that those who faithfully serve Him shine like luminaries, and their virtue becomes known everywhere. Finally, beloved, see how, after being delivered from sorrows, the righteous receive the crown of all good things, the fulfillment of the promise, the fulfillment of what God had long foretold him. "And the Lord," says the Scripture, "looked upon Sarah, as He said; And the Lord did to Sarah as He had said. Sarah conceived and bore Abraham a son in his old age, at the time of which God spoke to him" (Gen. 21:1-2). What is the meaning of the expressions: "as he said, as he spoke"? This means: as the Lord promised when He was received as a stranger with angels by His forefather under the oak of Mamre and when He said: "At the appointed time I will be with you next year, and Sarah [will have] a son" (Gen. 18:14); And so it came to pass. What nature could not do, they saw accomplished, not according to the ordinary order of human affairs, but by divine grace. "And Abraham called the name of his son that was born to him, whom Sarah, Isaac, bore him" (Gen. 21:3). Not without reason did the divine Scripture add: "whom Sarah bore him." It did not simply say, "Abraham called the name of his son," but added, "whom Sarah bore him," i.e., a woman who had not borne before, barren, and aged. "And Abraham circumcised Isaac his son on the eighth day, as God had commanded him" (v. 4). So it was commanded (from God) that newborn babies should be circumcised on the eighth day. Further, in order that we may understand still more the ineffable power of God, according to which "is there anything difficult for the Lord?" – the Divine Scripture again indicates to us the very time (of this event), and, having spoken of the birth (of Isaac), remarks to us: "Abraham was a hundred years old when Isaac his son was born to him. And Sarah said, God has made me laugh; whosoever hears of me shall laugh" (vv. 5-6). What does it mean, "God has made me laugh"? They mean: the birth of a son is an object of joy for me. However, what would be surprising, if only for me? And all who hear of it will rejoice with me, not because I have given birth, but because I have given birth in this (extraordinary) way. The wonder of the event will amaze everyone, and will bring all the greater consolation when they learn that I, in my condition, am no better than the dead, have suddenly become a mother, have given birth to a child from a mature womb, and can still nourish him with my breasts and exude milk, I, who no longer had any hope of procreation. "And she said, Who would say to Abraham, 'Sarah will suckle the children' (v. 7)? For this reason the sources of milk were communicated to her, in order to certify the reality of the birth, so that no one would consider the child to be false; the streams of milk clearly showed to everyone that the event had taken place beyond all human expectation. "Who would say, Sarah will suckle the children," that I bore a son in my old age? That I, an old man, have been able to give birth and, at such an age, can still nourish a child with my breasts? "The child grew up," says the Scriptures, "and was weaned; and Abraham made a great feast on the day that Isaac was weaned" (v. 8).

6. Do you see the ineffable wisdom of God, how God, having tested the patience of the righteous in every way, brought His promise to fruition, when both the forefather himself and all those who looked to him, judging by human nature, seemed to have no hope? In the same way, beloved, let us show the same patience, following the example of the righteous, and let us never despair, but will begin to feed on good hopes, knowing that neither the difficulty of the matter nor anything else human can hinder you too much, when the grace of God is pleased to show us its own generosity. To God's beckoning, everything obeys and submits, and then the difficult becomes easy, and the impossible becomes possible. If only we have firm faith in Him and, beholding the greatness of His power, stand above all human things. He who promised in the future unspeakable blessings to people who lead this life in virtue. Does he not bestow all the more temporal blessings, especially if, striving for the former, we desire the latter less? It is then that we will primarily enjoy these blessings in abundance, when we decide to despise them. Therefore, knowing this, let us desire constant, unchangeable and endless blessings, so that we may spend our present life without sorrow, and attain those blessings, which may we all be vouchsafed to receive, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father, with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

DISCOURSE 46

"And she said, Who would say to Abraham, 'Sarah will suckle the children?' for in his old age I bore a son" (Gen. 21:7).

The extraordinary joy of Sarah after the birth of Isaac and the departure of Hagar with Ishmael. — Divine providence for the exiled. — The strength and safety of the one who uses divine help. — The pernicious actions of envy and exhortations to eradicate it.

1. Let us continue today's conversation, beloved, and once again offer you a spiritual meal, in order to see once again, as you heard yesterday, the ineffable providence and condescension of the good God, and, on the other hand, the great obedience of the forefather and his spiritual disposition. You have seen how Sarah was pleased with the birth of Isaac. "And Sarah said," says the Scripture, "God made me laughter; whosoever heareth of me shall laugh," v. 6. Whosoever hears of it, saith he, shall take part in my joy. Great is the gift sent down to me from God; it exceeds human weakness. Who, she says, will not be amazed to see how I feed with milk from my breasts, already being in extreme old age, and being barren to this day? And as if surprised and amazed at this event, Sarah adds: "Who would say to Abraham, 'Sarah will suckle the children?' for in his old age I bore a son"? Since this event was above nature, therefore Sarah says, "Who would say?" That is: who will think? Who would have imagined this? What mind is able to comprehend, this? What reasoning will suffice to fully explain what has happened? It is not so much surprising that springs of water flowed from a stone in the desert when Moses struck it with a rod, but that a child was born from the womb, already dead, and streams of milk appeared. In order that the reality of the birth may be evident to all, and that all contemporaries and descendants who hear of it may be assured of the miracle, Sarah herself nourishes the child, and takes upon herself the trouble to nurse him with her own milk, and says: "Who would say to Abraham, 'Sarah will breastfeed the children?'" Is this not a new, wondrous consolation, and beyond all expectation, given to me, that I have borne a son in my old age? What does it mean: "In his old age I bore a son"? This means that, apart from barrenness, the very years of age were such that it was necessary to renounce all hope of birth. But the Lord, having removed all these obstacles, granted me both the birth of a son and the springs of milk. Let us now consider the following events. When the time of feeding with milk was over, "and Sarah saw," says the Scriptures, "that the son of Hagar of Egypt, whom she bore to Abraham, mocked and said to Abraham, 'Cast out this handmaid and her son, for the son of this handmaid shall not inherit with my son Isaac.' And it seemed to Abraham very disagreeable for his son's sake" (vv. 9-11). See here, beloved, how Sarah again does not tolerate the liberties of Ishmael, and cannot indifferently endure that the son of a slave girl should treat Isaac in this way. And as before, wishing to subdue the arrogance of Hagar, in great indignation she forced her to take to flight, so now, wishing at the very beginning to curb the pretensions of Ishmael, and not being able to endure indifferently that a son born by grace and given by God himself should be treated with the son of an Egyptian slave girl, she says to Abraham: "Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son Isaac." Sarah saw that she herself was in a very old age, and that her forefather had already reached old age (for both had already lived many years), and she feared that, in the event of their sudden death, Ishmael, by right of birth from the seed of her forefather, would seek to share in his father's inheritance and make himself equal to Isaac, so she began to say: "Cast out this slave girl and her son." Let Hagar, he says, know that the son of a handmaid will have nothing to do with my son Isaac; and it is not proper that the son of a slave woman should treat the son of a mistress so closely. However, Sarah did not act unjustly in this case, but very justly, and so justly that God Himself approved of her words. And the forefather, being loving and attached to Ishmael, accepted Sarah's words with displeasure. "And," says the Scripture, "it seemed to Abraham very disagreeable for his son's sake." He did not care for Hagar, but had compassion for the lad, who was already of age. Notice here the extraordinary condescension of God, the lover of mankind. He saw that Sarah's indignation at the equality of children was a common feeling, inherent in human nature, but that Abraham could not indifferently endure the expulsion of Ishmael and the slave girl (although he did not contradict Sarah in his great meekness, it seemed to him cruel, that is, hard, unpleasant and unbearable). Therefore, the Lord, with His characteristic love for mankind, wishing to strengthen the union of their unanimity, says to Abraham: "Do not be grieved for the sake of your child and your handmaid; in all that Sarah saith unto thee, obey her voice" (v. 12). Do not receive her words with sorrow, he says; but in everything that Sarah says to you, listen to her.

2. All that, says God, that Sarah now tells you concerning Ishmael and Hagar, accept and obey her words. Do not wish to offend her, who at all the time (cohabitation with you) showed such great love for you, who not once, but twice, in order to deliver you from death, sacrificed herself for your salvation, and became the author of such glory for you: and, first, caused you to come out of Egypt with such riches; and then it was the reason why you received such an honor from Abimelech. Therefore, do not allow yourself to do anything contrary to her words. Yes, it will not be otherwise later. "For in Isaac, who is born of her, thy seed shall be called" (v. 12), and he shall be thy heir. "And from the son of the handmaid I will make a nation, because he is your seed" (v. 13). Therefore, do as she tells you, and listen to her words. See now what peace, what unanimity was suddenly established in their cohabitation, how soon the goodness of God sealed their union. "Abraham arose," says the Scriptures, "early in the morning, and took bread and a loaf of water, and gave it to Hagar, laying it on her shoulders, and the lad, and sent her away" (v. 14). Notice again the great prudence of the righteous man, and how he manifests a pious disposition in everything. When he heard Sarah say, "Cast out this handmaid and her son," it seemed disagreeable to him, because he had love for Ishmael. But when the Lord also commanded, he immediately fulfilled what he had been commanded and forgot his natural love; he reasoned that as soon as God commands, all passion must be abolished, because he who commands is the Lord of nature. And so, the slave girl, says the Scriptures, took the loaves and the fur of water, and "went" with the boy. But see again how, by God's good pleasure to the righteous, she is also worthy of care from above. Hagar, expelled (by Abraham), wandered in the wilderness, and, left without water, found no consolation for herself anywhere. "And she left," says the Scripture, "the lad under one bush" (v. 15). Her heart was broken with grief and love for her son, and so she "sat afar off," it is said, "at a distance of [one] shot from a bow. For she said, "I do not want to see the child die." And she sat down opposite her, and lifted up a cry, and wept" (v. 16). But the merciful and loving God, whose care for us surpasses all the love of father and mother, "heard the voice of the child from where he was" (v. 17), had compassion on the child, and had compassion on Hagar's suffering. He only allowed her to feel her loneliness, and immediately granted her His help. "And an angel of God from heaven called to Hagar," says the Scripture, "and said to her, 'What is the matter with you, Hagar?' Don't be afraid; God heard the voice of the child from where he was" (v. 17). "Arise, lift up the lad, and take him by the hand, for I will make of him a great nation" (v. 18). Oh, how loving the Lord is! He did not despise her, although she was a slave; but according to His promise to the forefather, from whose seed Ishmael was, He vouchsafes His great care to Hagar, and says: "What is the matter with you, Hagar? Don't be afraid; God heard the voice of the lad.... Arise, lift up the lad and take him by the hand, for I will make of him a great nation." Do not grieve, he says, because you have been cast out of the house, for I will have such a providence for your son, that he also will receive a multitude of offspring. "And God opened," it is said, "her eyes" (v. 19), not because she had no sight before, but because even open eyes did not profit her without revelation; over. Therefore, when God wanted to show her His care for her, He "opened," it is said, "her eyes," that is, He communicated His revelation to her ignorant, resurrected her Spirit, showed her the way, so that she also saw the place where streams of water flowed. "And she saw," says the Scripture, "a well of water, and went and filled the skins with water, and gave the child to drink" (v. 19). In impassable places, the Lord showed her the way; and when she was in such a helpless state, having no hope of salvation, He showed her His mercy, consoling her at the same time and showing His providence for the lad. Thus, even if we are in the wilderness, even if we are in the most extreme calamities, even if we have no hope of salvation, but as soon as it pleases God (to help us), we will have no need of anyone's help, and God's help alone will provide us with everything. If we gain His favor, then no one will overcome us, and we will be above all. "And," says the Scripture, "God was with the lad; and he grew up, and dwelt in the wilderness" (v. 20). Thus, when we have gained God's favor, then, even if we are in the wilderness, we will live safer than those who live in cities, because God's help is the greatest protection and an insurmountable wall. And in order to understand how he who is in the wilderness can be safer and more powerful than one who lives in cities and enjoys great help from people, let us remember how David, wandering from place to place, and spending his life as a stranger, was protected by the right hand on high. And on the contrary, Saul, who was in the midst of the cities, led so many troops with him, and had spearmen and bodyguards, Saul trembled every day and feared the attack of the enemy. The solitary one, having no one else with him, did not need human assistance; but this one, being clothed in a diadem and wearing a purple robe, had need of his help: the king needed a shepherd, the one clothed in a diadem needed a non-noble man (1 Samuel 18).

3. However, if you wish, let us begin our discourse a little earlier, in order to fully understand the whole event, and to be convinced that there is nothing stronger than (a man) protected by a higher help, and there is nothing weaker than one who is deprived of this help, even though he is surrounded by an innumerable multitude of troops. David was still very young, and, on account of his minority, lived in his father's house; but when the time had already come for his virtue to be revealed, then, having received the order of his father to visit his brothers, he obeyed him and went to them. Having thus come to see them, he learned that a battle was about to be fought with the foreigner Goliath, that all the Jewish people, together with Saul, were stricken with fear, and the king himself was in danger of losing everything. Then David at first wanted only to see this new and strange spectacle, how one man dared to oppose thousands. But the brethren, unable to endure the courage of his spirit, began to envy him and said, "Have you only come to see the battle" (1 Samuel 17:28)? So, did you not come to meet with us? Look at his prudence and great meekness. He says nothing impudent or coarse to them, but, quenching their flames and taming their envy, answers, "Are they not words" (v. 29)? Do you not see that I have not taken up arms and am not joining the ranks of the army? I just wanted to see and see where this man got such immeasurable pride, "For who is this uncircumcised Philistine, that so reproaches the army of the living God" (v. 26)? Then, hearing his exceedingly proud words, and seeing how all those who were with Saul were stricken with unspeakable fear, he said, "What will they do to him who kills this Philistine" (v. 26)? And having revealed the great courage of his soul with such words, he brings everyone to amazement. When Saul learned of this, he summoned to him a young man who knew nothing but the office of a shepherd, and seeing his (young) age, he showed contempt for him. But when he heard from him how he dealt with the bears when they attacked his flocks (it was not vanity that prompted this illustrious man to tell about it, but the necessity of inspiring Saul also with courage, and to turn his attention not to the weakness of the outside, but to the faith hidden within, and to the help from above, with which he, as a young man, was stronger than men, the unarmed – armed, the shepherd – the soldiers), – having learned, I say, from this the courage of his spirit, the king wanted to clothe him in his own (royal) weapons; but he, having taken this weapon upon himself, could not even bear it. And this happened in order that the power of God which worked through him might be all the more clearly revealed, and that the consequences might not be ascribed to the force of arms. And since, clothed in weapons, he felt a burden, he laid it down, and took only a shepherd's bag and a few stones, and with this he went out against that incarnate tower [the saint expresses the gigantic stature of Goliath]. The foreigner, on his part, looking at the weakness of his age, despises the righteous man, and at first attacks him with words, as if he were a powerless youth. It was when he saw that David was coming out against him with a shepherd's bag, and carrying with him only stones, he began to say to him almost thus: "Do you think it is evident that you are again assigned to the sheep and are chasing some dogs?" And you, as if chasing some dog, decide to fight with me with such weapons? But experience will now prove to you that you do not need to fight with an ordinary person. Uttering such haughty words, he hastily advanced, shook his military armor and raised his weapons. Thus, one went out to fight, confident in the strength of his arms, and the other protected himself with faith and help from above. And David, for his part, first of all humbles the arrogance of the foreigner with words, and says to him, "Thou comest against me with sword and spear, and thou thinkest to conquer by thy own strength; but I am in the name of the Lord God. Having said this, and taking one stone from the shepherd's bag, as if he really wanted to drive away some dog attacking the flock, he threw the stone with his sling; striking Goliath in the face, he immediately threw him (to the ground), and immediately, seizing his sword, cut off his head, brought it to the king, and thus put an end to the war. And so, through him the king also found salvation for himself, and all his army breathed freely. As soon as one looked at this wondrous and extraordinary deed, the armed man was struck down by the unarmed, the experienced in military affairs fell at the hands of a man who knew nothing but the life of a shepherd. Why did this happen? Because David was strengthened by help from above, and Goliath was deprived of it, and therefore fell into the hands of David. But then see what foolish actions the passion of envy produces. When the king saw that the righteous man was enjoying great glory, and that the exultant virgins were exclaiming: "Saul has conquered thousands, and David tens of thousands!" (1 Samuel 18:7), he did not tolerate such words complacently (although in fact he was ascribed more than David), but was overcome by envy and began to repay with evil the man who had done him good, and even tried to kill the one who should have been revered as a savior and benefactor. Oh, utter madness! Oh, the height of folly! The one who had spared his life and freed his whole army from the fury of a foreigner, he began to suspect after that as an enemy, and, not in the least remembering the good deed so recently done to him, falling into passions, darkening his mind with envy, as with some kind of intoxication, he began to look upon his benefactor as at an enemy.

4. Such is the evil of this passion: it first of all harms the very one in whom it is born. Just as a worm that originates in a tree first of all eats the tree itself, so envy first of all crushes the very soul that gave birth to it in itself. And to the one whom he envies, he does not do what he would wish for him, but quite the opposite. In deeds of envy, look not at the beginning, but at the end, and take into account how the very malice of those who envy brings only greater glory to those who are subjected to their envy, because those who suffer from envy incline God to their help and enjoy help from above, but the envious one, being deprived of the grace of God, easily falls into the hands of all. Enslaved before all external enemies by his own passion, he crushes himself, as it were, and as if devoured by invisible teeth and thus exhausted in himself, so to speak, sinks into the abyss. Knowing this, let us, I urge you, flee from this pernicious passion, and with all our might expel it from our souls. This is the most pernicious of all passions and harms our very salvation; This is an invention of the devil himself. That is why the Most Wise One says: "Through the envy of the devil death entered into the world" (Wis. 2:24). What does it mean: "Through the envy of the devil death entered into the world"? This means: when that evil beast saw the first-created man immortal, he in his malice led him to transgression of the commandment and thus caused man to be subjected to the punishment of death. Thus, envy produced deception, deception – crime, crime – death. That is why it is said: "Through the envy of the devil death entered into the world." Do you see what evil is from this passion? Exalted by immortality, she put to death. But while the enemy of our salvation, impelled by his own envy, was the cause of the fact that the first man, created immortal, was subjected to the condemnation of death, the benevolent and philanthropic Lord by His own death again granted us immortality, so that we gained even more than we lost. The devil deprived us of paradise, and the Lord raised us up to heaven; the one was the cause of our condemnation to death, and this one granted us immortality; this one deprived us of heavenly bliss, and this one prepared for us the Kingdom of Heaven. Do you see the wisdom of your Lord, how he turned the very weapons that the envy of the devil directed against your salvation, to his own head? Moreover, the Lord not only vouchsafed us greater blessings (than in Paradise), but also delivered the devil himself into our power, saying: "Behold, I give you power to tread on serpents and scorpions" (Luke 10:19). Therefore, reflecting on all this, let us expel envy from our souls and strive to gain God's favor. It is our invincible weapon; it is our greatest power; with his help, Ishmael, although still young and in the wilderness and in extremely difficult circumstances, was magnified and had a large people in posterity, because "God was with the child," says the Scriptures (Gen. 21:20). Here we will conclude our present word. Therefore, I beseech you, let us despise the present, and strive in spirit for the future, esteem God's favor above all things, and by a virtuous life acquire for ourselves the firmness of hope, so that we may spend the present life without sorrow, and attain future blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 47