Orthodox readings for 12 July 2025

King James Version (en)

2 Corinthians, Chapter 11, verses 21-33

¹³ showing that he was not inferior to those deceitful workers in any legal prerogative, ²³ and in the service of Christ, and in all kind of sufferings for his ministry, far superior

²¹I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

²²Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.

²³Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

²⁴Of the Jews five times received I forty stripes save one.

²⁵Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

²⁶In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;

²⁷In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

²⁸Beside those things that are without, that which cometh upon me daily, the care of all the churches.

²⁹Who is weak, and I am not weak? who is offended, and I burn not?

³⁰If I must needs glory, I will glory of the things which concern mine infirmities.

³¹The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

³²In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

³³And through a window in a basket was I let down by the wall, and escaped his hands.

2 Corinthians, Chapter 12, verses 1-9

¹ For commending of his apostleship, though he might glory of his wonderful revelations, ⁹ yet he rather chooseth to glory of his infirmities

¹It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.

²I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

³And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

⁴How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

⁵Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.

⁶For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.

⁷And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

⁸For this thing I besought the Lord thrice, that it might depart from me.

⁹And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

Matthew, Chapter 16, verses 13-19

¹³ The people's opinion of Christ, ¹⁶ and Peter's confession of him

¹³When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

¹⁴And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

¹⁵He saith unto them, But whom say ye that I am?

¹⁶And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

¹⁷And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

¹⁸And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

¹⁹And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

NOTES

It is hard to take responsibility for one’s choice. It is hard to state a definite opinion, hard to make a decision, because you bear responsibility for all its consequences and fruits. And if this choice, this decision, belongs to the religious or moral sphere, then one has to answer for it...

Peter stands out among the other disciples of Christ not only by age and by leadership traits. But all of that is not enough for the astonishing promise that Jesus gives him...

Today's reading tells us about Peter's confession, which is preceded by Jesus' conversations with the Pharisees about signs and with the disciples about the "leaven of the Pharisees and Sadducees." It concludes with a description of Peter's conversation with Jesus, during which...

Today's reading tells us about Peter's confession (vv. 13-20), which is preceded by Jesus' conversations with the Pharisees about signs (vv. 1-4) and with the disciples about the "leaven of the Pharisees and Sadducees" (vv. 5-12). It concludes with a description of Peter's conversation with Jesus, during which Jesus speaks rather sharply about His disciple (vv. 21-28).

The central event here is Peter's confession: he recognizes in Jesus the Messiah, the Christ promised by God, while the people considered Him a prophet (vv. 14-16). And then Jesus, confirming Peter's conclusion, says that he could understand this only through revelation from God (v. 17).

It would seem that the Messiah was expected not only by Jesus' disciples: in Gospel times, messianic expectation among the Jewish people was very intense. But the point is that Jesus least of all resembled the Messiah whom both the people and the learned rabbis expected. The people expected a Messiah-king who would free Judea from Roman rule; the learned rabbis and theologian-scribes wanted to see a Messiah who matched their theological theories. It is no accident that the Pharisees and Sadducees ask Jesus to show them one of those messianic signs by which, according to their own concepts, the Messiah alone could be recognized. And Jesus refuses - not, of course, because it was difficult for Him, but because He did not want to fit into any theological concept and had no intention of conforming to anyone's ideas. Accepting such a Messiah, one who matched no generally accepted norms or views, and in whom the majority were ready to see an ungodly man and a violator of the Torah rather than the Messiah, was truly possible only by revelation.

Soon after this, it was time for Peter and the other disciples to learn about the cross and the Resurrection (v. 21), and then it turned out that this knowledge was unbearable for a person. It was still possible to accept a persecuted and suffering Messiah, especially since the image of the suffering Messiah was well known to every believing Jew from the book of Isaiah. But to accept His complete defeat was utterly unthinkable, and death on the cross was perceived by Peter and the other apostles only as defeat. The reality of resurrection in general, and of Christ's Resurrection in particular, was still only a distant prospect for them, so that even when He had risen, they still could not fully believe it for a long time.

It is no surprise that Peter cannot come to terms with the thought that the Teacher's death is inevitable (v. 22). But Jesus is uncompromising here as well: one cannot stop halfway; one cannot accept the Messiah and refuse His path. A person who acts this way turns from a disciple into an adversary (v. 23). There is only one road into the Kingdom (vv. 24-27), and one can arrive there only by walking it to the end.

FAQ

[Rev 10:4,6] "Now when the seven thunders uttered their voices, I was about to write; but I heard a voice from heaven saying to me, 'Seal up the things which the seven thunders uttered, and do not write them.'" So what did the thunders say? And why conceal it?

Since the Angel commanded the Evangelist John to conceal what the thunders said, he concealed it — and we do not know what they said. We must assume the Angel had his reasons...

Since the Angel commanded the Evangelist John to conceal what the thunders said, he concealed it — and we do not know what they said. We must assume the Angel had his reasons…

It is probable that the matter is as follows: the thunders and the Angel declared to the Evangelist the mysteries of the age to come, speaking of what the world would be like after the victory of the Lamb. According to interpretations, in the voice of the thunders, something incomprehensible was revealed to the Evangelist, something that cannot be conveyed or explained in human language; it should be noted that the Apostle Paul spoke similarly about heavenly mysteries, referring to "inexpressible words, which it is not lawful for a man to utter" ( 12:4).

To speak of the incommunicable is futile — what use are words when they are powerless? Furthermore, in the 90s of the 1st century, when the Evangelist was recording the Revelation, the danger of Gnosticism was already clearly visible. Its adherents indulged in empty talk about the incomprehensible mysteries of the universe instead of following Christ. In this way, apparently, the Angel's command not to write down the words of the seven thunders can be explained. The Angel himself, in the sixth verse, speaks of the main and most striking difference between the world transformed by the victory of the Lamb of God and that which is accessible to our experience: "that there should be time no longer," he says. How can a man living in time understand and describe a world that exists outside of time? And the words of the thunders, apparently, referred precisely to this…

Be that as it may, the Evangelist records his spiritual experience, which is far deeper and more profound than that of most of us. It is not surprising that in his experience there are things not intended for all his readers. When the Church included his book in the canon of Holy Scripture, the argument for doing so was, firstly, the authenticity of this experience, secondly — its purity, and thirdly, the primary direct meaning of the book — the tidings of the coming victory of the Kingdom of Christ throughout the entire universe.

Some believe that Jehovah God is the only Person who claims worship and trust, and that Jesus is the Son of God, also a Person, but does not claim worship, because Jesus is a creation of Jehovah; moreover, Jesus is not God, since He Himself often prayed to His Heavenly Father (He could not, after all, pray to Himself). The Holy Spirit is impersonal, an expression of the will of Jehovah God; the impersonality of the Holy Spirit is confirmed by the fact that during Pentecost, He descended upon those present, dividing into many flames. The point is that the Holy Spirit divided into many... but can a person divide and be considered the same person? Personally, I believe that judging the nature of God, considering that He is a Trinity or considering that the situation is as described above, is generally wrong. Who can comprehend the nature of God?

Who can comprehend the nature of God? Of course, only God Himself...

Who can comprehend the nature of God? Of course, only God Himself. But what is essentially important for our salvation, He reveals to us. Therefore, the Church has always tried to be precise in comprehending this Revelation, so it is necessary to clearly envision what is important for our coming to God.

The idea of the created nature of Jesus Christ was first expressed by the Alexandrian priest Arius at the beginning of the 4th century AD. The Church quite unanimously rejected this opinion as erroneous, because if it was not God who shared our life and our death with us, then there is no salvation from sin and death for us. Likewise, if the Holy Spirit is a faceless force (a sort of semolina porridge, God forgive me), then communion with a Personal God is impossible for us. In this case, again, there is no salvation, because the entire biblical faith collapses. After all, the Holy Spirit is precisely the One Who pours life into our hearts, and not in some Hellenistic "afterlife existence" (which is a non-biblical idea), but here and now. Thus, the Church believes that Jesus is the God-Man, consubstantial with the Father in His Divinity and consubstantial with us in His humanity, and the Holy Spirit is a Person, God, whom we worship together with the Father and the Son.

The arguments you write about do not seem convincing. Of course, Jesus prays—how else can a man (and God incarnate in a man as well) communicate with the Father? The manner of communion between the Father, the Son, and the Spirit in the Trinity is incomprehensible to us; but the God-Man Jesus Christ is humbled for our sake to such an extent that He also shares our manner of communion with the Father. As for the worship of Jesus Christ, the Holy Scripture says that it is precisely the belief that He is Lord that gives a person salvation. The Apostle Paul in his Epistles to the Romans ( 10:9), to the Philippians ( 2:6-11), and to the Colossians says that the will of God regarding our salvation is that we worship God in Jesus Christ, since "in Him dwells all the fullness of the Godhead bodily" ( 2:9). Obviously, the opinion of Arius regarding the created nature of the Son of God radically contradicts these last words of the apostle.

The Holy Spirit, of course, can act in every person, and in many people at once, for He is Almighty! And the "divided tongues, as of fire" are only visible signs of His coming, not He Himself. Ultimately, I reply to letters from many people—does my personality thereby divide into separate pieces of paper?

It is truly important for us to know and accept what is expressed in the dogmatic teaching of the seven Ecumenical Councils, including the concept of the Trinity, first explicitly formulated by St. Theophilus of Antioch in the second half of the 2nd century. The Triunity of God means for us that He a) is not like us; b) transcends us and our understanding; c) has life in Himself; d) gives us the opportunity to share with Him the fullness of His life. This is in brief, of course. The Church's teaching on the Triune God is profound and significant enough to become acquainted with it through the Bible itself and specialized sources.

Everyone, of course, is free to choose their own confession. But it is important for Christians to remember that every dogmatic assertion has consequences in practical spiritual life, and these consequences must be seen and evaluated by their fruits.

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