to those who grumbled about the length of the sermons, and to those who were dissatisfied with their brevity; about the names of Saul and Paul, and about why the first man was called Adam – that this was useful and beneficial – and to the newly enlightened.

1. What should we do today? Seeing how many of you there are, I am afraid to spread the word, because when the teaching lasts longer, I see that you crowd together, crowd together, and the unpleasantness of the crowding prevents you from listening attentively, since the listener, having no space, cannot diligently listen to what is being said.

So, seeing that you are many, I, as I said, am afraid to spread the word. But, on the other hand, looking at your zeal, I am afraid to shorten the teaching, because he who is thirsty, if he does not see beforehand that the cup is full, will not willingly bring it to his lips; although he will not drink it all, he still wants to see it full. Therefore, I do not know what to do in (real) conversation. I would like to make your work easier with brevity of my word, and to satisfy your diligence with its vastness. But I have often done both, and I have never escaped censure. I know that often, sparing you, I stopped speaking before the end, and those who have an insatiable soul, who constantly delight in the divine streams and are never satisfied, those blessed ones who hunger and thirst for righteousness (Matt. 5:6), have raised up a murmur against me, and I, fearing their murmuring, again went on, continued the word, and for this I suffered reproach, because those who like short teachings, when they met (with me), they asked me to spare their infirmity and to shorten their words. And so, when I see that you are cramped, I hasten to finish my word; but when I notice that you, in spite of the crowding, do not retreat, but are disposed to go further, I want to give freedom to the language. "I am cramped on every side" (Dan. 13:22). What should I do? Whoever serves one master and is obliged to obey one will, can easily please the lord and not sin. And I have many gentlemen, and I am obliged to serve such a multitude of people, with such diverse demands. However, I did not say this because I was burdened by such slavery – let it not be! "And not because I wanted to be free from your dominion. For me there is nothing more honorable than this slavery: it is not so much the Tsar who admires the diadem and the purple, as I now flaunt the service of your love. That kingdom is followed by death, and to this ministry, if it is well performed, the kingdom of heaven is prepared. "Blessed is the faithful and discreet servant, whom his master has appointed over his servants to distribute to them in due time a measure of bread. Verily I say unto you, that he shall set it over all his possessions" (Matt. 24:45-47, Lk. 12:42). Do you see what is the fruit of this service, if it is (passed) diligently? It places (the slave) over all the master's possessions. So, I do not run away from the ministry, because I serve with Paul. And he says, "We do not preach ourselves, but Christ Jesus the Lord; but we are your servants for Jesus" (2 Corinthians 4:5). And what can we say about Paul? If "I humbled myself, taking the form of a servant" for the sake of slaves (Phil. 2:7), then what is the importance if I, a slave, became a slave to my fellow servants (mine) for my own sake? Therefore I have said this, not because I wish to be freed from your dominion, but because I desire to receive (from you) forgiveness, if I offer a table that is not pleasing to all. Better yet, do what I say now. You, who can never be satisfied, but hunger and thirst for righteousness, and demand long words, be indulgent when, for the sake of the weakness of your brethren, the usual measure of instruction is shortened. But you, who love short words and are weak, endure, for the sake of your insatiable brethren, a little labor, bearing "one another's burdens, and thus you will fulfill the law of Christ" (Galatians 6:2).

Do you not see how the wrestlers at the Olympic Games, at noon, stand in the middle of the theater in the arena, as in a furnace, and, like copper statues, perceive the sun's rays with their naked bodies, and struggle in the sun, in the heat, and in the dust, in order to crown their heads, which have endured so much, with laurel leaves? And for you, as a reward for your hearing, there is not a laurel wreath, but a crown of righteousness, and we do not keep you until noon, but, condescending to your infirmity, we let you go at the very beginning of the day, when the air is still cool and not hot with the fall of the sun's rays, we do not compel you to receive these rays on your naked head, but we bring you under this beautiful vault, and under the rooftop we bring you coolness, taking care of your comfort in every possible way, so that you can listen for a long time. Let us not be weaker than our children who go to school. They do not dare to return home before noon; having just left milk, just weaning, not yet five years of age, with a young and tender body, show perfect patience; although they are troubled by fever, or thirst, or whatever, they endure and endure until noon, sitting at school. Thus, if not someone else, then these children will be imitated by us, men who have reached full age. If we lack the patience to listen to the words about virtue, then who will believe us that we will take up the very labors of virtue? If we are so disposed to hear, how can it be seen that we will be zealous for the cause? If we renounce the easiest, how shall we endure the most difficult? However, the crowding is great, the crowd is great! But listen: those who bore themselves "rapture" the kingdom of heaven (Matt. 11:12), and "strait is the gate, and narrow is the way, which leadeth unto life" (Matt. 7:14). Thus, when we walk the narrow and strait path, then we ourselves need to constrain and compel ourselves, so that we can walk the narrow and strait path. He who expands will not pass so easily along the narrow path as he who squeezes himself, burdens and constrains himself.

2. And the question today is not about unimportant things, but about such an investigation, which yesterday only began, but is not finished on the multitude of subjects that presented themselves. What is it? We began to discuss the change of names that God had given to the Saints. This subject seems unimportant at first sight, but if you delve into it carefully, it contains a great treasure. For even the gold-bearing earth in the mines is considered by inexperienced people and those who do not pay attention to it only as ordinary earth, which contains nothing more than any other earth, but those who examine it with an experienced eye understand the dignity of this land, and, throwing it into the fire, reveal all its superiority. So it is with regard to the divine Scriptures: those who read words without attention think that they are simple words and there is nothing special in them, but those who examine them with the eyes of faith, testing them with the fire of the spirit, as with the instruments of art, will easily see all the gold contained in them. How did that study begin? For it is not without reason that we have embarked on this consideration, lest anyone should reproach us with inconsistency; no, we wanted to tell about the deeds of Paul, on the occasion of the reading of the Acts of the Apostles, and we touched upon the beginning of this story. And the beginning of the narration was found as follows: "And Saul was still breathing threats and murder against the disciples of the Lord" (Acts 9:1). You were immediately struck by the change of name, because in all the Epistles and in their introductions we find that he is not called Saul, but Paul; and this (the change of names) was not with him alone, but also with many others. And Peter was formerly called Simon, and the sons of Zebedee, James and John, were later renamed sons of thunder, and in the Old Testament, it is known, the same was with some. Thus Abraham, who was formerly called Abram, was afterwards called Abraham, and Sarah was formerly called Sarah, and afterwards was called Sarah, and Jacob was afterwards given the name of Israel. So it seemed unseemly to me to pass without paying attention to such a treasure of names. The same happens with secular leaders; and they use double names. See, for example: "to the place," it is said, by Felix Porcius Festus (Acts 24:27); and again: "with the proconsul Sergius Paul" (Acts 13:7); and the one who delivered Christ to the Jews was called Pontius Pilate. And not only commanders, but also warriors often have double names; And private people, for some reasons and circumstances, have double names. But as for them, it is of no use to us to inquire why they are so called; and when God gives a name, it is necessary to show all diligence in order to find the reason. God, as a rule, says nothing, or does nothing without reason and without intention, but everything (both says and does) with His proper wisdom. Why, then, was (Paul) called Saul when he persecuted (the church), and was renamed Paul when he believed? Some say that as long as he stirred up, stirred up, and disturbed all things, and agitated the church, he was called Saul, having a name after his own work, after the very thing that stirred up (σαλεύειν) the church, and when he left these furies, ceased to stir up, ceased the strife, and finished the persecution, he was renamed Paul because of this, that he ceased (άπό του παύσασθαι). But such an explanation is unfounded, and unjust, and I have put it forward only so that you may not be carried away by empty interpretations. First, this name (Saul) was given to him by his parents, who were not prophets and did not foresee the future. Then, if he had been called Saul because he agitated and disturbed the church, then he should have given up his name immediately after he had ceased to disturb the church; but now we see that he ceased to disturb the church, and did not leave his name, but was still called Saul. And lest you think that I am saying this to deceive you, I will tell you about it first. "Having brought Stephen," it is said, "they began to stone him. And the witnesses laid their garments at the feet of the young man, whose name was Saul" (Acts 7:58), and again: "And Saul approved of his slaying" (8:1), and in another place: "Saul tormented the church, entering into the houses, and dragging men and women" (8:3), and again: "Saul, while still breathing threats and murder against the disciples of the Lord" (9:1), and again: "He heard a voice saying to him, Saul, Saul! why persecute me?" (9:4). Thus, from now on, he should have given up his name, because he has ceased to persecute. Did he immediately lay it down? Nohow; and this is evident from what follows: "Saul arose from the ground, and saw no one with his eyes open" (9:8), and again: "And the Lord said to him (Ananias), 'Get up and go into the street, which is called the Straight Street, and ask in the house of Judah for a Tarsus named Saul' (9:11), and again: When Ananias came in, he said, 'Brother Saul! The Lord Jesus, who appeared to you in the way you walked, sent me that you might see" (9:17). Then he began to preach "and confounded the Jews" (9:22); however, even at this time he did not form a name, but was still called Saul: "Saul knew," says the Scriptures, "of this intention" of the Jews (9:24). And is it only here (it is called so)? No; but there was, it is said, a famine, and "then the disciples decided, each according to his wealth, to send an allowance to the brethren living in Judea, which they did, sending what they had gathered to the elders through Barnabas and Saul" (11:29-30). Now he serves the saints, and is also called Saul. And after that, Barnabas came to Antioch and "saw" there "the grace of God" and the multitude of believers who were there, "then Barnabas went to Tarsus to seek Saul" (11:23, 25). So he converts many, and is called Saul. And again: "In Antioch, in the church there, there were certain prophets and teachers: Barnabas, and Simeon, who is called Niger, and Lucius of Cyrene, and Manael, the co-pupil of Herod the tetrarch, and Saul" (13:1). So he became both a teacher and a prophet, and was also called Saul. And again: "While they were serving the Lord and fasting, the Holy Spirit said, Separate for me Barnabas and Saul" (13:2),

3. So he is separated by the Spirit, but he does not yet form a name! Only when he came to Salamis, when he found the sorcerer, then Luke said of him, "Saul, he is also Paul,

being filled with the Holy Spirit" (13:9). This was the beginning of the renaming. Let's not get bored with this study of names. For in the affairs of life the search for names is very important: it often renews acquaintances after a long time, discovers forgotten kinships, settles legal disputes, puts an end to quarrels, extinguishes wars, and is the cause of reconciliation. If the discovery of names means so much in worldly affairs, how much more so in spiritual ones. However, first of all, it is necessary to delineate the issues themselves with precision. So, the question arises, first, why did God give names to some of the saints, and not to others? Indeed, both in the New and in the Old Testament, He Himself did not give names to all the saints. And what was in the new covenant is also in the old, so that you may know that there is one Lord of both covenants. Thus, in the New Testament, Christ called Simon Peter and the sons of Zebedee, James and John, the sons of thunder, and only them, and none of the other disciples, but left them with the same names that their parents had first given them. And in the Old Testament God renamed Abraham and Jacob, but (He did not rename) Joseph, or Samuel, or David, or Elijah, or Elisha, or other prophets, but left them with their former names. So the first question is why some of the saints were renamed, and others were not? The second after him is the one for which of these (renamed) some received a name in adulthood, and others first, and even before their birth? Christ renamed Peter, James and John in their mature age, and gave John the Baptist a name even before His birth: an angel of the Lord came and said: "Fear not, Zacharias, thy wife Elizabeth shall bear thee a son, and thou shalt call his name John" (Luke 1:13). Do you see the name (given) before birth? This was also in the Old Testament. As in the new Peter, James and John were renamed and began to be called by a double name in adulthood, and John the Baptist received the name before conception and birth, so in the old Abraham and Jacob were renamed in adulthood – because one was formerly called Abram, and then called Abraham, and the other was formerly called Jacob, then called Israel. But Isaac is no longer so, he receives his name before his birth; And as the angel there said, "Thy wife shall conceive in her womb, and bear a son," "and thou shalt call his name John," so here God said to Abraham: "Sarah thy wife shall bear thee a son, and thou shalt call his name Isaac" (Gen. 17:19). So, the first question is: why are some renamed and others not? The second after him: why are some in adulthood, and others even before birth, and this in both covenants? We will turn first to the second, because in this way the first will also be clearer; let us look at those who received names first, and ascending little by little, let us come to the first man who received a name from God, so that the questions may be settled from the beginning. So, who was the first to be named by God? Who else but he who was created first, because there was no other man to whom a name could be given? What did he call it? In Hebrew, Adam. This name is not Greek, and translated into Greek it means nothing other than earthly. Eden means virgin land, and this was the country in which God planted paradise. "The Lord God planted," says the Scriptures, "a paradise in Eden in the east" (Gen. 2:8), so that you might know that paradise was not the work of human hands; the earth was virgin, did not receive the plough, was not furrowed, but, untouched by the hands of the farmers, by one command (of God) brought forth those trees. That is why (God) called it Eden, which means virgin land. This virgin was the image of another virgin. As this earth brought forth for us a paradise without receiving seeds, so that (the Virgin), not having received the seed of a man, brought forth Christ for us. And so, if a Jew asks you, How did the Virgin give birth? Say to him, "And how did the virgin earth bring forth those wonderful trees, for Eden in Hebrew means virgin land?" And if anyone does not believe, let him ask those who know the Hebrew language, and see that this is the meaning of the name Eden. Although I speak to those who do not know (the Hebrew language), I do not want to deceive you, but, trying to make you invincible, I explain everything to you with precision, as if there were opponents who know this. Thus, since man was created from the virgin earth of Eden, he was also called Adam after the name of his mother. People often do this, calling children born by the name of their mothers; so God also called man created from the earth, after the name of his mother, Adam: she is Eden; he is Adam.

4. But what is the benefit of this? People call (children) by the name of their mothers in honor of the wives who gave birth: why did God call (a man) after the name of his mother? What, great or small, did He want to make of it? Indeed, He does nothing without reason and without intention, but with great understanding and wisdom, "and His understanding is immeasurable" (Psalm 146:5). Eden means earth; Adam is earthly, earthly, born of the earth. Why did God call him that? With this name He wanted to remind him of the insignificance of his nature, and on the name, as on a pillar of brass, to expose the baseness of his origin, so that the name would teach him humility, so that he would not think too much about his own dignity. We already know clearly from experience that we are the earth, and he did not see anyone die before him and turn to dust, but his body was beautiful, and shone like a golden statue just taken out of the furnace. Therefore, so that the beauty of the appearance would not puff him up with pride, (God) opposed it with a name that could give a sufficient lesson in humility, because the devil was already ready to come (to Adam) and inspire him with pride, he was ready to say to him: "Be like gods." Therefore, in order that he, remembering his name, which taught him that he was earth, should never dream of equality with God, (God) warns his conscience by means of a name, giving him beforehand, in the very name, a sufficient warning against the slander that threatened him from the evil demon, at the same time reminding him of his kinship with the earth, and showing all the nobility of nature, as if to say: if anyone tells you that you will be like God, remember your name – and you will learn enough lesson not to accept such a suggestion, remember your mother (your) – and from this kinship know (your) insignificance, not in order to learn humiliation, but in order never to fall into pride. That is why Paul also says: "The first man (Adam) is of the earth, earthly" (1 Corinthians 15:47). He wanted to explain to us what the name Adam means, so He said: "From the earth, earthly; the second man is the Lord from heaven." Here the heretics attack us, and say: behold, Christ did not take upon Himself the flesh, because (the Apostle) says: "The second man is the Lord from heaven." Do you hear, "The second man," and say that you did not take flesh upon yourself? What can compare with this shamelessness? Indeed, what man does not have flesh? (The Apostle) called Him (Christ) a man and a second man, so that both from the number and from nature you might see His affinity (with us). Who, you say, is this "second man – the Lord from heaven". But, you will say, I am tempted by the place that is spoken of – "from heaven". When you hear that the "first man" Adam is "from the earth, earthly," do you consider him earthly and think that he is only earthly and does not have (in himself) incorporeal power, that is, the soul and its nature? Who can say that? Therefore, just as when you hear about Adam that he was earthly, you do not think that he was a body without a soul, so when you hear: "Lord from heaven," do not reject the incarnation because of the addition: "from heaven." Thus, the first name is sufficiently justified: Adam is so called by the name of his mother, so that he would not think of himself beyond his strength, so that he would be protected from the deception of the devil, who exactly said: "Ye shall be as gods." Now let us pass on to another man, who received a name from God before he was born, and let us cease to speak. Who, after Adam, received a name from God even before his birth? Isaac. "And God said (to Abraham), 'Sarah thy wife shall bear thee a son, and thou shalt call his name Isaac'" (Gen. 17:19). And Sarah, when she gave birth to him, gave him the name Isaac, saying, "God has made me laugh" (21:6).

Why? "Who would say to Abraham, 'Sarah will breastfeed the children?'" (21:7). Now listen to me attentively, that you may see the miracle. She did not say that she had given birth to a child, but that she was "breastfeeding." In order that no one should consider the infant to have been abandoned, the sources of milk certified the legitimacy of his birth; so that he himself, remembering his name, (afterwards) found (in it) sufficient admonition about his miraculous birth. That is why she said: "God has made me laughter," because everyone has seen how a woman who has grown old and lived to a very old age has a suckling child. Laughter was a reminder of God's mercy, and the nourishment of milk testified to a miraculous birth, because it was not a matter of nature, but a complete act of grace. That is why Paul says: "children of the promise according to Isaac" (Galatians 4:28). As grace did all things there, so here also he came from the womb, which was already cold. Thou hast come out of the cold water: it means that for him there was a womb, so for thee is a font of water. So, do you see the similarity of birth? Do you see the unity of grace? Do you see how nature is inactive everywhere, and how everything is done by the power of God? That's why we're "Isaac's children of promise." But there is one more question: it is said of us that we are "neither of blood, nor of the will of the flesh" (John 1:13). How is that? And Isaac "is not of blood," because "the usual things of women ceased with Sarah" (Gen. 18:11). The springs of blood dried up, the seed of birth was exhausted, the activity of nature was fruitless: and God revealed His power. So we have finished explaining the name of Isaac. It remains to pass on to Abraham, the sons of Zebedee, and Peter; but in order not to bore you with length, let us postpone this until another discourse, and conclude by asking you, who were born in the image of Isaac, to imitate the meekness, modesty, and every other virtue of Isaac, so that, through the prayers of this righteous man and all these leaders, we may all enter into the bosom of Abraham through the grace and love of mankind of our Lord Jesus Christ, through whom and with whom be glory, honor and dominion to the Father, with the Holy and Life-Giving Spirit, now and ever, and unto the ages of ages. Amen.

DISCOURSE III

to those who reproached for the vastness of the introductions, and that it is useful to endure reproaches; also, for which Paul was not renamed as soon as he believed, that this change happened to him, not by compulsion, but by his free will; And to the words: "Saul, Saul! Why do you persecute Me? " (Acts 9:4).

1. Some of our dear (hearers) began to reproach us for spreading the introductions of our teachings so much; and whether they have begun to reproach you justly or unjustly, you will know this when you have heard our justification, and then you will pronounce judgment as if in a public judgment seat. For my part, before I enter into an explanation of this matter, I offer them thanks for the reproaches, because these reproaches come from a good, and not from an evil disposition; And I can say of myself that I love Him who loves me not only when He praises me, but also when He reproaches me and corrects me. To praise indiscriminately all things, good and bad, is not proper to a friend, but to a flatterer and a mocker; on the contrary, to praise for a good deed, and to reproach for a misdeed – this is the duty of a friend and well-wisher. And that you may be convinced that to praise all things indiscriminately, and to glorify them for all, is not proper for a friend, but for a deceiver, God says, "Thy leaders have led thee astray, and have corrupted the way of thy paths" (Isaiah 3:12). Therefore, I do not love the enemy even when he praises (me); I love a friend, and when he reproaches me. Though he kisses me, he is disgusting; this one, though he hurts me, is kind: a kiss from him is suspicious, a wound from this is a sign of solicitude (for me). That is why someone says: "Sincere are the reproaches of him who loves, and false are the kisses of him who hates" (Proverbs 27:6). What do you say? Are wounds better than kisses? Yes, he says, because I do not look at the quality of what is done, but at the disposition of those who do it. Do you want to know how it is that "the reproaches of the lover are sincere, and the kisses of the hater are false"? – Judas kissed the Lord (Matt. 26:49), but his kiss was imbued with betrayal, poison was hidden in his mouth, his tongue was full of deceit. Paul wounded the Corinthian lecher, but for this he saved him. And how, you say, did you hurt you? Having delivered him up to Satan, "to deliver," he says, "to Satan for the destruction of the flesh" – for what purpose? "that the spirit may be saved in the day of our Lord Jesus Christ" (1 Corinthians 5:5). Have you seen the wounds of salvation? Have you seen the treacherous kiss? Thus, "sincere are the reproaches of the lover, and false are the kisses of the hater." Let us see this not only in people, but also in God and the devil. This one is a friend, and this one is an enemy; the one is the Savior and Provider, and this one is a seducer and ill-wisher. But this one once kissed me, and he hurt me. How did this one kiss, and that one hurt? One said, "Ye shall be as gods" (Gen. 3:5), and the other, "Dust thou shalt return, and to dust shalt thou return" (v. 19). Who has done more good, the one who said, "Ye shall be as gods," or the one who said, "Dust thou art and to dust shalt thou return." One threatened death, the other promised immortality; but he who promised immortality drove him out of paradise, and he who threatened death led him up to heaven. You see how "sincere are the reproaches of him who loves, and how deceitful are the kisses of him who hates." Therefore, without entering into an explanation, I thank those who reproach. Whether they reproach rightly or wrongly, they do it not in order to shame, but in order to correct them; On the contrary, enemies, if they reproach justly, they reproach not in order to correct, but in order to dishonor. The former, therefore, by praise want to make (the praised) more perfect, and the latter, if they praise at all, try to lower it by it.

However, no matter how the reproach occurs, it is a great blessing to have the strength to endure reproaches and rebukes, and not to be irritated. "He who hates reproof is ignorant" (Proverbs 12:1). It is not said: such, or such reproofs, but simply: "reproof." Indeed, if a friend has rebuked you justly, correct the sin; but if he reproaches without foundation, then praise him for his intention, approve of the goal, thank him for his friendship: this reproach comes from a strong friendship. Let us not be grieved when we are rebuked. A great deal of good will come to our life if we all rebuke sinners and easily endure convictions of sins. As medicines are to wounds, so are reproofs to sins. Hence, just as he who rejects medicines is foolish, so he who does not accept reproofs is foolish. But many are often irritated, thinking to themselves and saying: "Am I, intelligent and educated, able to endure so-and-so?" "Have you seen," says Solomon, "a man wise in his eyes? There is more hope in a fool than in him" (Proverbs 26:12). That is why Paul also says: "Do not be arrogant" (Romans 12:16). No matter how clever you are, no matter how shrewd you are in goodness, you are a man and have need of a counselor. God alone needs nothing; He alone has no need of an adviser. That is why it is said of Him alone: "Who has known the mind of the Lord? Or who was His counselor?" (Romans 11:34)? And we, people, no matter how clever we are, are reproached a thousand times, and this exposes the weakness of our nature. "It cannot," it is said, "be all in man" – why? "for the Son of Man is not immortal" (Sir. 17:28,29). What is lighter than the sun? However, it is also overshadowed. As this (sun) clear light, this brilliant ray is covered by the coming darkness, so often our mind, shining, shining as if at noon, finds foolishness and darkens it; and behold, the wise man does not see the deed, and he who is more foolish than he sees the deed better than he. And this happens so that both the wise man does not become proud, and the common man does not consider himself unhappy. It is a great blessing to be able to endure reproof; It is a great good to be able to rebuke – this (the last) is a sign of the greatest concern (for one's neighbor). But if we see that someone's tunic has fallen from his shoulders, or that other clothes are lying badly, we notice it and correct it; and if we see that his life is depraved, we will not utter a word. If we see that he leads a shameful life, then we pass by; meanwhile, the bad state of clothing is only ridiculous, and the (sinful state) of the soul is dangerous and miserable. Do you see, tell me, that your brother is striving into the abyss, that he lives carelessly, that he does not look at what he ought to be, and that you do not give up your hand, that you do not lift up the fallen, that you do not reproach or rebuke him, but that it is better not to grieve and trouble him than to take care of his salvation? What kind of condescension and forgiveness will you receive from God? Have you not heard that God commanded the Jews not to leave even their enemies unattended when they are wandering, nor to pass by them when they have fallen (Exodus 23:4, 5; Deuteronomy 22:1). Thus the Jews are commanded not to leave the beasts of the enemy without care, and we shall not take care of the souls of the brethren, who fall every day? How, then, is it not extreme cruelty and brutality not to apply such care for people as they (the Jews) do for the dumb? It is this that has thrown everything into disorder, it has spoiled our lives, that we ourselves do not generously endure reproofs, and do not want to denounce others. We are difficult (for others) with our reproofs, because we ourselves are irritated when we are rebuked. If your brother knew that he was praised by you by rebuking you, he himself would repay (you) in kind, when you began to rebuke him.

2. Do you want to know that, even though you are very clever, very perfect, and have ascended to the very height of virtue, you still have need of a counselor, a corrector, and a rebuke? Listen to ancient history. There was nothing equal to Moses: he was, it is said, "the meekest of all men on earth" (Num. 12:3), a friend of God, enriched with worldly wisdom, and full of spiritual knowledge. "And Moses was taught," it is said, "of all the wisdom of Egypt" (Acts 7:22). Do you see that his education was perfect? And (Moses) was strong in word, and in other virtues [1]. But listen to another testimony. God conversed with many prophets, it is said, but with none of them did He converse in this way: with others by means of divination and dreams, but with Moses "face to face" (Deuteronomy 34:10). What other testimony of his (Moses') virtue do you need, more important than this, when the Lord of all converses with the servant as with a friend (Exodus 33:11)? Thus Moses was wise both in outward and inward education; he was strong in word and deed; commanded nature itself, because he was a friend of the Lord of nature; brought so great a people out of Egypt, divided the sea, and united it again; in a word, a new miracle appeared (through Moses): for the first time. then the sun saw how one does not cross the sea, but crosses it, how one crosses the depths of the sea not on oars and ships, but on horses. And yet, this wise, strong in word and deed, a friend of God, who commanded nature, who performed so many miracles, did not understand the matter, which is very understandable to the majority of people, and his father-in-law, an uneducated and simple man, understood this matter and showed it, but Moses himself did not reach it. What kind of business is this? Listen, and you will know that everyone, even if he is equal to Moses, has need of a counselor, and that things that are hidden from great and important men are often not hidden from the small and simple. When Moses came out of Egypt and was in the wilderness, "and the people stood before Moses" (Exodus 18:13-16), six hundred thousand, and he solved the complaints of everyone who had a quarrel with one another. Seeing that he was doing this, his father-in-law Jethro, an uneducated man who lived in the wilderness, who knew neither the laws nor the rules of social life, on the contrary, lived in impiety (and what stronger proof of ignorance can there be than this, for there is nothing more foolish than the pagans?), but this foreigner, impious, ignorant, seeing that Moses was doing wrong, corrected him, a wise and prudent man, and a friend of God. Saying, "What is this that you are doing to the people? Why do you sit alone, and all the people stand before you from morning to evening?" (v. 14), and when he knew the reason, he said to Moses, "Thou dost not do it well," v. 17. The advice was reproachful, and yet Moses was not irritated; no, this wise, prudent and friend of God, who ruled over so many thousands, patiently endured. After all, and this is important, he was taught by an uneducated and simple man. And neither the miracles he performed, nor the great power did not puff him up; and he was not ashamed of the fact that he was corrected in front of his subordinates. No, thinking that, although he had performed great signs, yet he had a human nature, from which many things are often hidden, he humbly accepted the advice. And many, in order not to show that they need advice, often decide to forfeit the benefit expected from counsel rather than accept admonition and correct sins; It is better to remain in ignorance than to learn: they do not consider that it is not learning, but ignorance that is shameful, that it is humiliating not to learn, but to remain in ignorance, not to be reproved, but to sin without correction. After all, a small and simple person can certainly be found in another business, in which often there is no clever and great one. Knowing this, Moses listened to his father-in-law with all modesty when he advised and said: "See [for yourself] out of all the people men who are able, who fear God, who are righteous, who hate covetousness, and set [them] over him as captains of thousands, and of hundreds, of fifties, and of tens [and scribes]; let them judge the people at all times, and report to you every important matter, and judge all the small deeds themselves: and it will be easier for you" (Exodus 18:21, 22). Hearing this, Moses was not ashamed, did not blush, did not feel ashamed of his subordinates, did not say to himself: "My subordinates will despise me, if I, the ruler, learn from another what I should do"; on the contrary, he obeyed and carried out the order. And he was not ashamed not only of his contemporaries, but also of us, descendants; on the contrary, as if flaunting the admonition given to him by his father-in-law, not only the people of that time, but also those who lived after him until now, and those who will live in the whole world until the coming of Christ, he taught through the Scriptures what he himself could not see what he should have done, and that he had received advice from his father-in-law. And we, if we see that there is a stranger while we are being rebuked and corrected, become confused, lose our temper, and think that we are already lost. Not so Moses, no: seeing before him so many thousands of contemporaries, or rather, so many thousands who had lived in the whole earth after him until then, he was not ashamed, but daily declares to everyone through the Scriptures that what he himself did not see, his father-in-law saw. Why did he do this, and put this incident in memory? In order to instill in us – never think highly of ourselves, even if we are smarter than everyone else, and not to disdain the advice of others, even if it is the worst of all. Thus, if anyone, even a servant, advises anything good, accept the advice; but if there is anything harmful, whether he be a man of the highest rank, reject suggestion, because everywhere one should look not at the quality of the persons who advise, but at the very quality of the advice. Moses did the same, and by this he teaches us not to be ashamed of reproof, even though it be all the people. This is the most important distinction, this is the great honor, this is the glory of the highest wisdom – to generously endure reproof. We do not now praise and glorify Jethro for having brought Moses to his senses, as we marvel at this saint because he was not ashamed of being admonished in the presence of so many witnesses, and that he betrayed this event to memory, showing in all this his wisdom, and that he completely ignored the opinion of the crowd.