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.

3. But, wishing to justify ourselves in the vastness of the introductions, we again made a long introduction, however, not without reason and not without intention, but because we discussed with you about the most important and necessary subjects – that we should generously endure reproof, that we might zealously rebuke and correct those who sinn. It is necessary at last to present the justification in the vastness (of the introductions), and to say why we are making long introductions. Why do we do this? We converse with such a multitude (of the hearers) – with people who have wives, who manage houses, who spend their lives in daily work, in worldly affairs. And it is not only bad that they are constantly busy, but also that they come here only once a week. Therefore, in order that our words may be comprehensible to them, we try to make our teaching clearer by means of introductions. He who has nothing to do, but is constantly occupied with the Scriptures, does not need introductions, does not need preparation; no, as soon as he hears the speaker, he understands the meaning of speech. But a person who spends most of his time in worldly affairs, and comes here for a short and short time, if he does not listen to the introduction, if he does not see that the way to the word is open to him on all sides in advance, will come out of here without any benefit. However, this is not only the reason for the vastness of our introductions; There is another, no less important reason. Of this multitude of listeners, some come, and others often do not. Therefore, it is necessary to praise those who have come, and not to reproach those who have come, so that they may become even more zealous because of praise, and those who will give up laziness because of reproaches. There is another reason why intros are necessary for you. We often take up a rather extensive subject for discussion, one that cannot be completed in one day, on the contrary, we need a second, and a third, and a fourth day to explain the same subject. Therefore, it is necessary to repeat the end of the previous instruction on this second day, so that through such a connection of the end with the beginning the study will be made clearer for those present, and so that the word, devoid of connection with the previous one, will not be obscure for the listeners. And in order to assure you that no one will understand a word without an introduction, so I, for the sake of experiment, now present a word without an introduction. "And Jesus looked at him, and said, Thou art Simon the son of Jonah; thou shalt be called Cephas, which means, a stone (Peter)" (John 1:42). See, do you understand that saying? Do you know the connection and the reason why it is said? This is because I offered this saying without an introduction, and I acted in the same way as if someone were to bring out a man who was hidden on all sides. Let us open it, having given it an introduction. Not long ago we had a word here about Paul, when we were talking about names, and we were investigating why he was once called Saul, and then called Paul. From here we passed on to ancient history, and reviewed all those who had nicknames. Then they immediately remembered Simon, and Christ's words spoken to him: "Thou art Simon, the son of Jonah; thou shalt be called Cephas, which means, a stone (Peter)" Do you see how what seemed a short time ago has become clearer now? Just as the body needs a head, a tree a root, and a river a spring, so does the word need an introduction. And so, when we have placed you at the beginning of the same path, and have shown you the connection (of the present discourse with the previous ones), let us take up the very introduction of the story (of Paul). "And Saul was still breathing threats and murder against the disciples of the Lord" (Acts 9:1). And in the Epistles he is called Paul: why did the Holy Spirit change his name? As a master, having bought a slave and wishing to show him his authority over him, changes his name, so did the Holy Spirit then. He took Paul into captivity, and this one had recently come under the power of the Holy Spirit, who therefore changed his name, so that from this he would know (new) power over himself. That naming is a sign of authority is very clear from what we do, but it will be even clearer from what God did to Adam. Wishing to make him understand that he was the king and lord of all, (God) brought all the beasts to him "to see what he would call them" (Gen. 2:19), by which He showed that the naming of names serves as a confirmation of authority. But if you want to see this among people, and know that those who take slaves from captivity often change their names, listen to what the king of Babylon did. He, having taken Hananiah, Azariah, and Mishael captive, did not leave them with their former names, but called them Shadrach, Meshach, and Abednego (Dan. 1:6,7). But why did (the Holy Spirit) rename Paul not immediately, but after a long time? For if he had renamed him immediately after his conversion, Paul's change and conversion to the faith would not have become apparent. On the contrary, what happens to slaves, i.e. that they, as soon as they flee and immediately change their names, become unknown, would have happened to Paul, if he had been renamed immediately after he left the Jews and came to us, no one would have known that he was a persecutor, that he had become an evangelist. And to know that he was a persecutor, and had become an apostle, was very important. It was this that humbled the Jews, that they saw how the teacher who stood for them stood against them. Therefore, so that the sudden change of name does not conceal the change of will, (the Holy Spirit) allows Paul to bear his former name for a long time: let it, when it is known to all that this is he who formerly persecuted the church, let him change his name as well, as it will be known to all. And that this is the real reason, listen to how he himself says: "After this I departed to the countries of Syria and Cilicia. I was not known to the churches of Christ in Judea personally" [2] (Galatians 1:21,22). If he was not known to the churches that were in Palestine, where he lived, much less to those who were in other places. "Personally, I was not known," he says, not by name. Why "personally"? For none of the believers dared to see him when he persecuted us: so he breathed murder, so full of fury was he! Therefore, if he went anywhere, everyone withdrew, everyone fled, and did not dare even look at him: so he raged against the believers! They (believers) have only heard that he who once persecuted us now preaches the faith which he formerly destroyed, v. 23. Therefore, since (the Palestinian Christians) did not know Paul personally, but only heard (about him), then if his name had been changed immediately, and those who heard would not have known that he who persecuted the faith was preaching. Since they knew that Paul had formerly been called Saul, if he had been called Paul immediately after his conversion, and then someone had told them that Paul was preaching, persecuting the church, they would not have known that it was he, because he was not called Paul, but Saul. That is why (the Holy Spirit) left him to bear his former name for a long time, so that he would become known to all believers, even those who were distant and had not seen him.

4. Thus it has been sufficiently shown why Paul's name was not immediately changed. Now it is necessary to turn to the very beginning of the word. "And Saul, while he was still breathing threats and murder against the disciples of the Lord." What does "more" mean? What did he do before, that (the Evangelist Luke) say "yet"? This "yet" indicates a person who has previously done a lot of evil. What did he do? And tell me, what evil has he not done? He filled Jerusalem with blood, killing the believers, destroyed the church, persecuted the apostles, killed Stephen, spared neither husbands nor wives. Listen to what his disciple says: "Saul tormented the church, entering into houses, and dragging men and women" (Acts 8:3). For him there was not enough market; No, he also invaded houses: "Entering into houses," he says. And he did not say, "Leading away," or, "Tearing up" husbands and women, but, "dragging men and women," as if he were speaking of a beast. "Dragging men and women" – not only husbands, but also wives. He was not ashamed of nature, he did not spare the floor, nor was he moved by weakness. And he did it out of jealousy, not out of (blind) rage. Therefore, the Jews who did the same are worthy of condemnation, and he, although he did the same, deserves forgiveness. By their very deeds they proved that they did this for the honor and glory of the people; he is not for this, but out of zeal for God, though without reasoning. For this reason they left their wives alone, and rebelled against their husbands, because they saw that their (the Jews') honor had passed to them; but Paul, because he was moved by jealousy, rebelled against everyone. So when he had pictured all these things in his mind, and seeing that Paul had not yet had his fill, Luke said, "Saul, while he still breathes threats and murder against the disciples of the Lord." The murder of Stephen did not satisfy him, the persecution of the church did not satisfy his desire; no, he strove further, and nowhere did he stop in a frenzy, because it was jealousy. No, he had just returned from the murder of Stephen, as he had begun to persecute the apostles; And he acted just as if a ferocious wolf, having attacked a flock of sheep, seized a lamb from there and tore it to pieces with his teeth, and from this abduction he became even more ferocious. Thus Saul attacked the face of the Apostle, seized from there the lamb of Christ, Stephen, tore him to pieces, and from this murder he became even more ferocious. That's why it says "more." Who wouldn't have had enough of this murder? Who would not be pacified by the meekness of the slain and the prayer that he, being stoned, offered up for those who slew him: "Lord! do not impute this sin to them" (Acts 7:60)? That is why the persecutor became an evangelist: soon after the murder (of Stephen) he changed, – God heard the voice of him. And sure enough, Stephen deserved to be heard, both for Paul's future virtue and for his own confession: "Lord! do not impute this sin to them." Let everyone who has enemies, everyone who is offended, hear this. Even though you have suffered a thousand insults, you have not yet been stoned like Stephen. And look what is being done. One spring, Stefanov, was blocked - and another opened, which released thousands of rivers. Stephen's lips fell silent, and immediately Paul's trumpet sounded. Thus, God never completely abandons those who come to Him, but Himself gives them greater gifts than their enemies take away from them. In fact, it was not such a soldier that the enemies plucked out of the army (Christian), which, in his place, Christ appointed. "And Saul yet..." This "yet" also points to something else, namely, that Christ drew him to Himself while he was still raging, still raging, still in full force of rage, still breathing murder. He did not wait until the illness ceased, the passion was extinguished, and this fierce man was subdued, and then He drew him to Himself: no, He took him in the very heat of his fury, in order to show His strength, that is, that He conquers and overcomes the persecutor in his most complete drunkenness, while his rage was still burning in him. And we are especially surprised at the physician when he is able to extinguish and completely stop the fever in its highest degree and the flame of the disease in its extreme strength. So it was with Paul: when he was in the strongest fire, then the voice of the Lord, like dew falling from heaven, completely freed him from his illness. "And Saul, while he was still breathing threats and murder against the disciples of the Lord." He left the people [3], and attacked the main ones [4]. As he who wishes to cut down a tree, leaving the branches, hews out the root from below, so he also went against the disciples in order to destroy the root of the sermon.

But the root of the sermon was not the disciples, but the Lord of the disciples. That is why He said: "I am the vine, and you are the branches" (John 15:5). And that root is irresistible: therefore, the more branches were cut off, the more and longer they grew again. Thus Stephen was cut off, and Paul grew up, and those who believed through Paul. "As he walked and approached Damascus, suddenly a light from heaven shone upon him. He fell to the ground and heard a voice saying to him, "Saul, Saul! why persecute me?" (Acts 9:3,4). Why did not the voice descend first, but the light shone upon him? So that he calmly listens to the voice. A man who is too busy with any work, and is overwhelmed with great wrath, if thousands (of men) call him, does not address them, because he is wholly devoted to his subject: so that this may not happen to Paul, lest he, intoxicated with fury from (his) works, reject the voice, or even hear it altogether, because he has turned all his thoughts to the desolation (of the churches), Christ first blinded his eyes with light, tamed his rage, calmed the storm of his soul, and established perfect silence in his heart, and then He gave up His voice, so that (Saul), after pride had fallen in him, he would already soberly heed the words (of the Lord). "Saul, Saul! Why do you persecute Me?" "Why do you persecute me?" Why are you offended by Me? Is it because I raised your dead, cleansed the lepers, cast out demons? But for this it was necessary to worship Me, and not to persecute Me. And in order that you may be convinced that these words, "Why persecute me?" are more than the words of one who defends himself, listen to how His Father (Jesus Christ) addressed the Jews with the same words. As He says, "Saul, Saul! why persecute me?" – so He said to the Jews: "My people! What have I done to you, and with what have I burdened you?" (Micah 6:3)? "Saul, Saul! why do you persecute Me?" – Behold, you are lying on the ground, behold, you are bound without chain! Just as a master, having caught and tied up a slave who has repeatedly run around and done much evil, says to him who is bound: What shall I do with you now? Here you are in my hands? – so Christ, taking Paul, threw him to the ground, and seeing that he trembled, was frightened, and could do nothing, said: "Saul, Saul! Why do you persecute Me?" Why the frenzy? Why untimely jealousy? Why fetters and attacks? Why this ferocity? Behold, you will now be motionless, and you will not see the persecuted; You, who walked and ran fast everywhere, now need a counselor. Indeed, it is for this reason that Christ says to him now: "Why persecute me?" so that he would know that even in the past (the Lord) yielded to him voluntarily, that neither the former (tolerance) came from weakness, nor the present (defeat) from cruelty, but even that from love for mankind, and this from benevolence. What about Paul? "Who art thou, O Lord?" From his former indulgence he came to know power, from his present blindness he understood power; now he confesses the dominion (of the Lord): "Who art thou, O Lord?" you see what a noble heart; You see what a direct conscience he has! He did not persist, did not argue, but immediately recognized Vladyka. Not like the Jews, who, seeing that the dead are raised, the blind see, the lepers are cleansed, not only did not have recourse to Him who did this (Jesus Christ), but also called Him a deceiver; no, Paul did not do so, but immediately converted. What about Christ? "I am Jesus, whom thou persecutest" (Acts 9:5). And why did he not say, "I am the risen Jesus, I am Jesus who sits at the right hand of God," but, "I am Jesus, whom you persecute"? He said this in order to strike his mind, to crush his soul. Listen to how Paul, after a long time and after his innumerable feats, wept over this: "For I," he said, "am the least" of all the "Apostles, and am not worthy to be called an Apostle, because I persecuted the church of God" (1 Corinthians 15:9). If he wept over this after innumerable feats and so long a time, then how fitting it was for him to grieve at a time when he had not yet performed a single feat, but was already aware of himself guilty of persecution and heard that voice!

5. But here (the adversaries) rise up against us. And do not give in to fatigue, even if evening comes, for we are talking about Paul, about Paul, who taught his disciples day and night for three years (Acts 20:31). So here some rise up and say, "Is it any wonder that Paul was converted?" God, after all, like a rope, threw that voice around his neck – and so drew him to Himself. Listen carefully. Here our word is directed both against the pagans and against the Jews, who think to cover up their unbelief with slander against the righteous, but do not know that they are thus committing a double sin: they do not deny their error, and they try to bring such accusations against the holy (man) of God. But we, with the help of the grace of God, will justify him. What is the accusation? God, they say, drew him to Himself by force. How forcibly? Tell me. He called him from heaven. Are you quite sure that (God) called him from heaven? So He calls you today with the same voice, but you don't listen. Do you see that the matter did not happen by force? If there were compulsion, then you too should obey; but if you do not listen, then he, too, evidently obeyed of his own free will. And in order that you may be convinced that the calling (of God) certainly contributed much to the salvation of Paul, as well as to all other people, but did not deprive him of his own deeds and merits, acquired by the power of his will, and did not restrict his freedom, but that, on the contrary, he converted voluntarily and of his own disposition, I will explain this by another example. The Jews heard a voice from heaven on the waves of the Jordan, not of the Son, but of the Father, saying of Christ: "This is My beloved Son" (Matt. 3:17), and yet they say: "This is a deceiver" (27:63). Do you see what an obvious struggle? Do you see what an open war is? Do you see that everywhere goodwill and a soul upright and unoccupied with passion are needed? Behold, there is a voice, and there is a voice: but one (Paul) obeyed, and the others (the Jews) persisted. Moreover, (on the Jordan) not only the voice, but also the Spirit in the form of a dove. As John baptized, and Christ was baptized, so that (the Jews), judging from a human being, would not consider the baptizer greater than the one being baptized, a voice would come, and distinguish Him from him. And as it was not known about whom the voice spoke its words, the Holy Spirit came in the form of a dove, drawing this voice to the head of Christ. But although (the Father) proclaimed Him (Jesus Christ) with a voice, and pointed to Him by the Spirit, and besides this, John also cried out: "From Whom I am not worthy to untie the strap of my shoe" (Luke 3:16), and there were many other testimonies both in word and deed; However, the Jews were blind to all this, or rather, they saw everything, but they did not believe anything, neither words nor deeds, because their hearts were preoccupied with an insane love for the glory of man. This is what the Evangelist says, that is, that "many" of the Jews "believed in Him; but for the sake of the Pharisees they did not confess, lest they be excommunicated from the synagogue" (John 12:42); and Christ Himself said: "How can you believe, when you receive glory from one another, and do not seek the glory that is from the One God?" (John 5:44).

Not so Paul; no, hearing only one voice of Him, persecuted, he immediately flowed (to Him), immediately submitted, and showed in himself a complete change. If you are not tired of the duration of the word, then I will offer an even closer example. The Jews also heard the Son, and heard, just as Paul heard; they heard at the same time as Paul heard, and yet they did not believe. Paul heard a voice when he raged, when he raged, when he persecuted the disciples: so also the Jews. Where and when? They went out by night, with lanterns and lamps, to take Him (Jesus): they thought they were attacking a common man. And so, wanting to show them His power, and that He is God, and they go against the, (Christ) says to them: "Whom are you seeking?" (John 18:4)? They stood before Him and near, and did not see Him; but He Himself helps them to find themselves, so that they may know that He voluntarily goes to suffering, that if He did not want to allow them, they would not have taken possession of Him. How could they really possess Him, when they could not find Him? Why do I say, "They could not find Him?" They could not even see Him, while He was before them; and not only could they not see Him when He was before them, but even when they answered His question, they did not know who was before them: so He blinded their eyes excessively! And not only did He blind them, but He even threw them to the ground with His voice. When He said, "Whom are you looking for?" they all "turned back" from those words. As the voice brought Paul down and threw him to the ground, so did this voice cast them all down to the earth; as he did not see what he was persecuting, so they did not see what they were seeking; As he was blinded during his fury, so they were blinded during his fury itself. And he (became blind) when he went to bind the disciples, and they were subjected to the same when they went out to bind Christ. And there are bonds, and here are bonds; and there is persecution, and there is persecution; and there is blindness, and here is blindness; and there is a voice, and there is a voice; in a word: the same manifestation of the power of Christ, the same corruptions, but not the same correction, because the sick were very different. What, indeed, is more insensible, what is more ungrateful than they? They fell back, and got up again, and attacked again! Were they not more senseless than stones? And so that they may know that He is exactly the one who said to them, "Whom are you seeking?" and threw them back, (Jesus) again, as they arose, said to them, "Whom are you seeking?" and saith unto them, I have told you that it is I" (John 18:7,8). It is as if He were saying, "Know that I am the same who said before, 'Whom are you seeking?' and who has cast you down." But no good came of it; no, they remained in the same blindness. Comparing all this with one another, know for certain that Paul was converted not under compulsion, but from a good soul and a clear conscience.

6. If you will be patient and good-natured, I will present another nearest example, which irrefutably proves that Paul did not turn to the Lord out of compulsion. Paul afterwards came to Salamis, in Cyprus, and found there a certain magician, who was with the proconsul Sergius. Paul, being filled with the Holy Spirit, said to him: "O full of all deceit and all wickedness, son of the devil, enemy of all righteousness! Will you cease to turn away from the straight paths of the Lord?" (Acts 13:10). This is (said the former) persecutor. Let us glorify Him Who converted him. Before, you have heard that he "tormented the church, entering into houses, and dragging men and women, and giving them into prison" (Acts 8:3); Now you see how boldly he defends the sermon. "Wilt thou cease to turn away from the straight ways of the Lord? And now, behold, the hand of the Lord is upon thee: thou shalt be blind, and shalt not see the sun till the time" (Acts 13:10, 11). The same medicine that restored his (spiritual) sight was also used by Paul on the magician, but this one remained blinded, so that you might know that it was not only his vocation that brought Paul (to Jesus Christ), but also his own disposition. If the cause of this (Paul's conversion) had been one affliction of blindness, then the same should have happened to the magician, but it was not. No, he was blind, but the proconsul, seeing what had happened, believed (13:12). One took the medicine, and the other regained his sight. You see what a good disposition of the heart means, what stubbornness and hardness mean! The magician became blind, but he himself did not benefit from it, because he was stubborn, and the proconsul came to know Christ. But it has already been sufficiently proved that Paul converted voluntarily and out of disposition. Now I want you to know this truth, that God does not make violence unwilling, but draws only those who will. Therefore (Christ) says: "No man can come to me, except the Father draws him" (John 6:44). The one who draws draws the one who desires, who lies on the ground and stretches out his hand. And in order that you may be convinced that (God) does not coerce anyone, but that if He wills, and we do not want to, the work of our salvation falls apart, not because His will is weak, but because He does not want to force anyone, it is necessary to consider this subject, since many often use this pretext to justify their carelessness, and being exhorted to receive enlightenment (i.e. the sacrament of baptism), to change my way of life for the better and to other similar feats, but for all this, remaining in negligence and negligence, they answer in such a way that, if God wills, He will convince me – and I will change. I do not condemn them, on the contrary, I approve of them very much, because they have recourse to the will of God; only I want them to do what they have to do on their part, and then say: if it pleases God. If you, having given yourself over to sleep and laziness, do not strive for good deeds, but only begin to refer to the will of God, you will never have anything good. God, as I have said, never leads anyone to Himself by force and compulsion; no, He wants everyone to be saved, but He does not force anyone, as Paul says: "That all men may be saved, and come to the knowledge of the truth" (1 Timothy 2:4). How is it that not everyone is saved, if He wants everyone to be saved? This is because not everyone's will follows His will, and He does not force anyone. Thus (Christ) says to Jerusalem: "Jerusalem! Jerusalem! How many times would I have gathered Thy children, and ye would not?" "Behold, your house is left unto you desolate" (Luke 13:34,35). Do you see that if God wills, but we do not surrender (to His will), we remain in perdition? God, I repeat, is ready to save man, not by force, not against his will, but by his own free will and disposition. People, whether their slaves want it or not, desire to be masters over them and to have dominion over them, having in mind not the benefit of the slaves, but their own benefit; but God, lacking in nothing, and desiring to show thee that he has no need of any of ours, requires our service only for our own benefit, and does all things, not out of His need, for our good, if we approach (Him) voluntarily, willingly, and with gratitude for the very enslavement. As for those who do not want to and turn away, He does not force or do not will, wishing to show that it is not He who should thank us for our service, but we should thank Him for His dominion. Therefore, knowing this, and meditating on the love of the Lord, let us lead our lives, as far as possible, according to His goodness, so that we may also receive the kingdom of heaven, which may we all attain, according to the grace and love of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory and dominion, now and ever, and unto the ages of ages. Amen.

[1] έν λόγοις, καί άλλη άρετή. In the Slavonic text: he is strong in words and deeds. Acts 7:22