Prayer For God is with us: why prayer is read before Christmas

Prayer is a conversation or conversation between a person and God. Prayer is necessary for everyone, just like air and water. Everything we have comes from God, nothing is ours. Therefore, whether you experience sadness or joy, you should always thank the Lord. And we can thank him through prayer.

Innocent Metropolitan of Moscow said:


Metropolitan of Moscow

“Prayer is the breath of the spiritual man. Just as by breathing a bodily person attracts the surrounding air and inhales vitality and strength from it, so through prayer the soul opens itself to the everywhere present Spirit of God and receives spiritual life from Him.”

When we pray, we need to pray with all our hearts so that it is heard by God

The basis of Christianity is not the sum of some knowledge, but the living communication of God as with the Heavenly Father. It is prayer that establishes this relationship. Only prayer helps a person to feel the joy of God’s presence in our lives.

When we pray, we need to pray with all our hearts so that it will be heard by God. Prayers to the saints and the Blessed Virgin Mary should also be read.

Without humility, all prayers are in vain.

We should take Our Lord Jesus Christ as an example, as he spent several days and nights in prayer (Luke 6:12). And Jesus Christ rejoiced in prayer with all his might (Luke 10:21).

Therefore, each of us needs to imitate the Savior and also pray fervently and reverently. Only then will we have before our eyes the humble and meek life of Christ.

Read the book “For God is With Us” online - Archimandrite Ambrose (Yurasov) - Page 1 - MyBook

Approved for distribution by the Publishing Council of the Russian Orthodox Church (IS 13-315-2173)

How did this book come about?

I am Alpha and Omega

the beginning and the end, says the Lord,

Who is and who was and who is to come, the Almighty.

Once, answering questions from radio listeners on the air of the Orthodox radio station “Radonezh”, I heard the question: “There is such a book “For God is With Us,” you wrote it, didn’t you? And the Old Believers say that this is their book.” I had to explain how this book appeared, why I came up with the idea to publish it.

The book “For God is With Us” consists of 3 parts: 1st part “Dispute”, 2nd part “About God”, 3rd part “The Path to Salvation”. Part 1 – “Dispute” – is based on the work of the Old Believer writer F.E. Melnikov “Where did faith in God come from (a public debate in Soviet Russia),” written in 1920.

In the forties, one of the magazines of the Moscow Patriarchate published a short story about how an atheist lecturer spoke in the village of Pokrovskoye. The story was called "Bee". He came to us in 1978.

One astronomer professor (now the rector of the cathedral) brought several sheets of photographed text, which had neither a title page nor an end, so the author was unknown. I read them. I really liked the story, and I kept thinking about how to revive it, bring it closer to modern times - after all, many years have passed, everything has changed: both science and people.

When I was on vacation, I took up the remodeling. In those years, there was no literature that simply and clearly told about faith and salvation, and this story could become a small outlet for Orthodox Christians. We took the “skeleton” of the story as a basis, expanded it, and made our own changes.

In our version, the atheist Matyunin turned into Matyukhin (I wanted to tease him with irony, I remembered “tyukha-matyukha”), the mute Trofimushka spoke: dialogues were specially composed for him, texts were written for Matyukhin, Demyan Lukich, and other participants in the debate. Much was included from the holy fathers, from modern writers and researchers.

They composed a preface in which there were two characters - boxers in the spiritual ring, chapters in the book turned into rounds (these images were close to me, as a former boxer).

They came up with a cover: death-atheism has raised its scythe over the village of Pokrovsky. They gave the book to the author - S. Lavrov. Since I lived in the Sergius Lavra for several years through the prayers of St. Sergius of Radonezh, I decided to give the author the name S.

Lavrov - Sergius Lavra, the place of my spiritual birth.

The first book was called “How atheism was buried in the village of Pokrovskoye.” The book was copied using photocopiers. Many began to retype it, some on typewriters, some, like us, copied. Some kind people were found who published a brochure abroad.

We didn't sell it, we gave it away. The brochure immediately spread throughout Russia. Then the idea came to write the second and third parts, explaining what faith in God is, what the meaning of the Church Sacraments is, and how to live as an Orthodox Christian.

The book gained volume and began to be called “For God is With Us.” Why?

When our family lived in Siberia and I worked in a mine, persecution began. Atheism was then in full swing. Local authorities tried their best to “reason” with our family through meetings, radio, and newspapers. The local newspaper published an article: “Not a single person lagging behind on the way.”

It wrote that a home church had appeared in our house. Representatives from the authorities came to look at this church and at the same time talk with us.

There was no one at home, the police looked through the window and saw the words “For God is with us” written in white paint on the doors.

God is with us. “God is with us, understand the pagans and submit, as God is with us,” these words sounded in my soul since childhood, they reminded me of Christmas, instilled confidence: God is with us. “If God is for us, who can be against us?”

Now this book has sold millions of copies; few church people do not know it. She, like a bee, spread her message about God throughout our vast country.

Many years later it became known that the text of those pages belongs to the Old Believer religious publicist Fyodor Efimovich Melnikov. Since then, when reprinting the book “For God is With Us,” we always indicate the authorship of the 1st part of the book: “based on the book by F.E. Melnikov "Where did faith in God come from."

Archimandrite Ambrose (Yurasov)

Among the countless celestial bodies, planets and stars, our Earth is a tiny, unnoticeable speck of dust, and on this speck of dust man lives: here his fall occurred and here his salvation took place. The Creator of the world Himself, having assumed human form, descended to earth and lived under human cover for thirty-three and a half years, but the creation rebelled against its Creator and put Him to death on the cross.

What is man compared to God? Nothing! But now, as once upon a time, he poses a daring challenge to Heaven; in his madness he denies his Creator and thereby condemns himself to eternal destruction.

However, faith in God cannot disappear. She lived and will live among the people as long as the world exists. She lives in the hearts of such pure people as Demyan Lukich, a wise old man whom you, dear reader, will meet on the pages of this book.

Part IDispute

(based on the book by V. Melnikov “Where did faith in God come from”)

On the occasion of the Nativity of Christ, I went to visit my relatives in the village of Pokrovskoye, and an event occurred there that prompted me to write this book.

Before the holiday, notices were posted around the village that a lecture would be held in the House of Culture on the topic “How did faith in God come about?” The announcements also indicated that after the speech by the lecturer of the Knowledge Society, Comrade I.P. Matyukhin, a debate would take place.

From time immemorial, Pokrovka was known in the region as the Orthodox Vatican. Almost every home had religious literature. From an early age, children were raised in the Orthodox spirit: they learned prayers and went to church with their elders. And then at school they knocked the religious “fog” out of them as best they could.

Therefore, the selection of a lecturer for Pokrovka was of particular importance.

A lot of people came: doctors, teachers led by the school principal, schoolchildren. Young and old, believers and atheists filled the hall of the House of Culture. The word “dispute” magically attracted people.

In order not to lose face in front of the visiting lecturer, the director of the House of Culture took care of the appropriate decoration of the hall.

Posters were hung in the hall: “Religion is the opium of the people,” “Religion is a dope,” and “Not a single one lagging behind on the way.”

Such events were rarely held in Pokrovsky, so the director of the House of Culture Altshuler himself introduced the lecturer.

In contrast to the corpulent Altshuler, with a cold, arrogant look and loud voice, lecturer Matyukhin seemed calm and sociable; his kind eyes and friendly smile were endearing. He looked to be about fifty years old.

Altshuler introduced Matyukhin and reminded that after the lecture there would be a debate in which everyone could take part.

Coming to the podium, the lecturer was transformed: the smile left his lips, the kindness faded from his eyes, his face became self-confident and decisive.

“As you know,” he began firmly, “the atheistic worldview is the most advanced worldview in the world...”

Altshuler glanced into the hall, as if saying: this is not with me, now Ivan Petrovich will show you Kuzka’s mother, otherwise, look, you’ve prayed.

“Religious ideas were formed in an atmosphere of ignorance, fear, and the powerlessness of man before nature,” the lecturer continued to inspire. – The sun, moon, planets, stars seemed to people like powerful gods, they turned to them with prayers and brought gifts.

Those present were bombarded with a stream of figures, quotes, statements by scientists and writers rejecting religion. Matyukhin referred to the beliefs of the peoples and tribes of Australia, Africa, Asia, South America, etc. The hackneyed facts in his mouth acquired some special meaning. He reveled in his learning. Everything was aimed at not leaving religion, faith in God, one stone unturned.

“In the face of modern science, the hopeless obsolescence of religious views is clearly visible,” continued Matyukhin.

– We live in an age when the human mind manifests itself in all its strength and power: outer space today has been turned into a giant laboratory, an experimental site; Thousands of Earth satellites were launched, interplanetary probes visited the Moon, Venus, and Mars. Human space flights have become commonplace; man has already set foot on the surface of the Moon.

He paused, looked around the room, spread his arms and remarked mockingly:

– And imagine, no one saw God in the sky! All this and much more refutes religious dogmas and contributes to the extinction of religious survivals. I just don’t want to believe that in our age, when human reason has reached its apogee, religion, belief in the mysterious, in the supernatural, still retains power over the minds and hearts of people!

Matyukhin looked around the room at the satisfied Altshuler and, feeling that he had completed the task assigned to him, finished with conviction:

– Religion is an old tree. However, we have already cut down the main roots of this tree, and we are confident that the time will come when religion can be put in a museum, like a spinning wheel.

Altshuler stood up from the table and clapped joyfully. People infected with atheism also applauded in unison. Yes, “at the top” they knew who to send to Pokrovka!

The believers were sad both from the lecture itself and from the fact that their fellow villagers had managed to become infected with the spirit of godlessness.

After the report a break was announced. Many went to Demyan Lukich, the beekeeper.

He was an old man of over sixty years old, with a small reddish beard and clear, calm eyes.

He was known among his fellow villagers as a knowledgeable man: he was very inquisitive, read a lot, and closely followed the events taking place in the world.

He also loved nature very much, admired it like a child, and was in awe of every creation of God, be it a plant (grass, flower) or an animal, a bird, an insect. In everything he saw the wisdom of the Creator.

The villagers treated Lukic with respect, called him wise and often turned to him for advice and help. He called everyone “you,” but he did it somehow softly, affectionately, and no one was offended. Most of all, Demyan Lukich loved to talk about the Divine. He spoke simply, clearly, and most importantly, with conviction.

Demyan Lukich came to the lecture with his grandson, ten-year-old Trofimushka.

“This lecturer spoke very wisely,” one of the villagers remarked.

– There are all sorts of peoples in the world, and each has its own faith. Passion! What can you tell him?

- Well, Demyan Lukich, how are you feeling? – asked another. - Do you have anything to talk to him about?

“Yes, as God will enlighten you,” he answered humbly.

“Shouldn’t we go home, Lukich,” suggested his closest friend. - They will only laugh at getting involved with these atheists.

– I think so: it is necessary to defend the faith not for the sake of the atheists, but to warn believers against the temptation. And then some began to hesitate... Let's sit for a while and listen to what else they have to say.

And Demyan Lukich went to his place.

He sat and thought: “What a people of little faith today! Relatives - even they are ready to flee, fearing ridicule... Previously, Christians went for Christ to torture, to death, as if for a holiday. Is it really possible to doubt God?

Demyan Lukich could not imagine that a reasonable person could live without God. He considered all atheists to be deceivers: they only pretend that they do not believe in God, but in their souls their faith is still smoldering...

Don’t they turn to God in their thoughts, or even run to church in difficult times! And this lecturer? He said a lot of things, but didn’t prove anything. I wonder how he will answer some questions...

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Many holy fathers spoke about what prayer is and how important it is.

Many holy fathers also spoke about prayer and how to pray correctly.

Schema-abbot Savva of Pskov-Pechersky:

Savva Pskovo-Pechersky

schema abbot

“Not wanting to pray means not wanting to be with God. The disposition to pray often arises during prayer itself. He knows how to live well who knows how to pray well.”

Saint Isaac the Syrian:

“Stand patiently and pray firmly, cutting off the attacks of worldly cares and all thoughts; for they outrage and disturb you in order to frustrate your prayerful desire.”

Ava Nesteron:

“Learn to pray, force yourself to pray: at first it will be difficult, and then, the more you force yourself, the easier it will be, but first you always need to force yourself. For mental singing or prayer, there is no need to designate a certain place or time: in any place, at any time, you can sing mentally. Whether you walk around the marketplace, travel somewhere, or spend time in a community of friends, you can stir up your soul everywhere, you can silently cry out to God.”

Saint Ignatius Brianchaninov:

“You need to pray in peace and tranquility, delving into prayer, cutting off evil thoughts and directing your mind to God.”

The prayer “For God is with us” is one of the most powerful prayers in the Russian Orthodox Church

The prayer “For God is with us” is one of the most powerful prayers in the Russian Orthodox Church. Most often, people turn to her before Christmas in order to cleanse their souls of thoughts.

The prayer For God is with us is a chant from Great Compline. What is it? These are verses that are taken from Isaiah's prophecy about the coming of the Messiah to earth. The prophet Isaiah said that the Messiah will come, and his name will be Emmanuel. Translated from Greek, Emmanuel means “God is with us.” That is, in this very name the prophet Isaiah reveals the Divine nature of the coming Messiah.

The prayer that God is with us are verses taken from Isaiah’s prophecy about the coming of the Messiah to earth. The prophet Isaiah said that the Messiah will come, and his name will be Emmanuel

Is. 7:14

“Behold, a virgin will be with child and give birth to a Son, and they will call His name Emmanuel.”

This is the prophecy of Isaiah about the incarnation of the Son of God, the fulfillment of which is seen by the holy Evangelist Matthew in the birth of Our Lord Jesus Christ. There is no doubt here that we are talking about the Divine Child.

Also in verses 15-16 we see the prophet Isaiah saying:



“He will eat milk and honey until he understands to reject the bad and choose the good. For before this baby understands to reject the bad and choose the good, the land that you fear will be abandoned by both kings.”

Here the prophet says that the baby Emmanuel will be a true person who will eat and live like all children, gradually developing spiritually and physically.

“God is with us”: commentary on the hymn of Great Compline

January 6/19 The Orthodox Church remembers the events of the Baptism of the Lord Jesus Christ in the Jordan. We offer readers of the website a theological and philological commentary on the chant “God is with us,” which is heard during the service on the day of this holiday.

The days of the church year from the Feast of the Nativity of Christ to Epiphany Eve are called Christmastide.

In the Ancient Church, the feast of Epiphany (Θεοφάνια) included the remembrance of both the Birth of Jesus Christ and His Baptism in the Jordan. Both events are united by a common theological understanding: God (θεός) reveals (φαίνω) Himself to the world. He appears both as a Baby and as a thirty-year-old Husband who came out after Baptism to preach the Gospel. Over time, the single holiday was divided into two independent ones, and the 12 days between them became days of special joy about the Savior who appeared to the world[1].

The commonality of these two holidays becomes clear not only from the theological content, but also from the services that are performed on the designated days. Each of these two holidays is preceded by the same structure of Christmas Eve services, and the all-night vigil of both holidays begins with Great Compline.

Compline is a service that takes place after Vespers and ends the liturgical day. The very name of the service (Απόδειπνον) literally translates as “prayer after dinner”[2].

In modern liturgical practice, Great Compline is, as a rule, celebrated infrequently. However, in some cases it is still used. These are the days of Christmas and Epiphany.

The rite of Great Compline includes a number of psalms, prayers, a small amount of hymnography, as well as the song “God is with us.”

The chant “God is with us” consists of selected verses from the Book of the Prophet Isaiah.

The chant “God is with us” consists of selected verses from the Book of the Prophet Isaiah

A remarkable feature of this text is that it is not presented exactly in the form in which we could read it in the Book of the Prophet. Having carefully analyzed the text of the chant, we can see that it consists of separate fragments of biblical verses.

The Church Slavonic text of the chant is as follows:

God is with us, understand the pagans, and repent: as God is with us. Hear to the last of the earth: for God is with us. Those who are able, repent: for God is with us. If again you are able, and again you will be victorious: for God is with us. And even if you hold counsel, the Lord will destroy you: for God is with us. And the word that ye say, shall not abide in you: For God is with us. We will not be afraid of your fear, but we will be troubled: for God is with us. Let us sanctify the Lord our God, and He will be our fear: for God is with us. And if I trust in Him, it will be for my sanctification: for God is with us. And I will trust in Him, and I will be saved by Him: for God is with us. These are the children, even as God gave us: as God is with us. People walking in darkness have seen a great light: for God is with us. Living in the land and shadow of death, light will shine on you: as if God is with us. As a Son was born to us from a Child, and was given to us: as God is with us. His rulership was upon His frame: for God is with us. And His peace knows no bounds: for God is with us. And His name is called, Great Angel of the Council: for God is with us. Wonderful Counselor: for God is with us. God is strong, Ruler, Ruler of the world: for God is with us. Father of the next century: for God is with us[3].

Filled with prophetic images, the words of the prophet Isaiah, combined in a new way, form a liturgical hymn glorifying Almighty God - the “Father of the future age”, who came into the world and gave the world “great light”.

The chant begins with the solemn proclamation of the most joyful truth possible for man: “God is with us!” The glorification of the Coming of the Lord is the main content of the hymn. Throughout the entire chant these words are repeated as a refrain.

Omnipotence of God

A significant part of the verses of this hymn is devoted to chanting the omnipotence of God. The knowledge of God as the Almighty Almighty was known to Old Testament man (see: Gen. 17: 1; Jer. 32: 27).

“Understand the pagans, and repent, for God is with us” - the Church Slavonic word “pagans” can have several meanings. It can mean either simply “peoples” or more specifically “pagan peoples”[4].

From the context of the prophetic book, we understand that the prophet addresses the eastern pagan peoples, calls them “mighty,” that is, strong[5]. At the same time, Isaiah inspires his compatriots.

“Understand, Gentiles, and repent, for God is with us” - as if addressing his enemies, the prophet says: if you “consult in council,” that is, conceive a plan [6] against the people of God, the Lord will “destroy” it. Whatever the enemies of God do against the people of God will be in vain.

The depth of the contrast between the greatness of God and the insignificance of His opponents becomes obvious when considering the Greek text of the chant.

The Church Slavonic “vocalate” reflects the Greek λαλήσητε, which also means “to chat” or “to grind with the tongue”[7]. Indeed, what are speeches against Almighty God worth?

“We will not be afraid of your fear, but we will be troubled: for God is with us” - this is exactly the kind of God who protects His people and defeats their wicked pagan enemies, the Old Testament man knew (see: Gen. 17: 1; Jer. 32: 27 ).

The New Testament brought new knowledge about God to the world; the greatness of God became known to mankind not through external victories

The New Testament brought new knowledge about God to the world. The greatness of God became known to mankind not through external victories. The gospel victory is the victory of God born in a cattle cave. The victory of God, who was baptized in the Jordan along with all people. The victory of God, who not only for the sake of all the peoples of the earth, but for the sake of each of us, suffered on the Cross, rose again and thereby gave everyone the opportunity to participate in the World of God - Eternal Life.

“God is Mighty, Ruler, Ruler of the World” - this verse combines two dimensions of God’s Omnipotence. On the one hand, we glorify God as a strong, that is, strong[8], Ruler. On the other hand, we call God the “Principal of the World.”

The Church Slavonic word “peace” can have two meanings: peace as the universe, space, and peace as peace, reconciliation[9]. Turning to the Greek text of the chant, we can see that in this context the word “peace” (εἰρήνης) has precisely the second meaning.

The Lord is called the “Chief of the World” (Ἄρχων εἰρήνης) in the sense that He gives man the opportunity to become a participant in the World of God, that is, Eternal Life.

We find the same meaning in another verse - “the world (εἰρήνης) has no limit.” God, as the Source of all boundless, endless blessings, through His incarnation, death and resurrection, gave man the opportunity for salvation - participation in boundless peace, perfect peace.

The joy of this good news cannot be hidden. Addressing all “tongues,” carrying this message “to the last of the earth,” that is, to the most remote corners of the planet[10], we glorify the Lord, “the Mighty God, the Ruler, the Ruler of the world.”

The Incarnation of God - Giving Light to the World

The glorification of the Coming of the Lord into the world in the text of the chant is conveyed with the help of special images - the opposition of light and darkness.

“People who walk in darkness, having seen the great light, who live in the land and shadow of death, light will shine on you” - among all the biblical images, the image of light is one of the most multifaceted and significant. In the texts of the Bible, light is an image of joy and goodness, an image of holiness and blessing, an image of Truth and Divine presence[11].

Finally, Light is one of the names of God. “God is light, and in Him there is no darkness at all,” we read in the New Testament (1 John 1:5).

Light is an image of joy and goodness, holiness and blessing, Truth and Divine presence. Light is also one of the names of God

“They live in the land and the shadow of death” - turning to the Greek text of the chant, we can see that this verse emphasizes the incredibly strong craving of human nature for evil. “In the country” (ἐν χώρᾳ) – literally from Greek can be translated as “in space”[12]. That is, people have settled (κατοικοῦντες) in a space of darkness, and only the Lord - the True Light - is able to lead a person out of this darkness.

Considering the above words in the context of the Book of the Prophet Isaiah (Is. 9: 2), one can understand: they can be attributed both to the ancient peoples of the East who do not believe in the One God, and to the Jews who deviate into idolatry.

However, these same words can also be applied to all of humanity in the Old Testament. Evangelist Matthew, narrating the Lord’s sermon, notes that this fulfilled the prophecy of Isaiah, and refers to this verse (see: Matt. 4:14). The coming of the Savior to earth is the central event of all human history. Before the Lord became incarnate, every person lived in the land of the “shadow of death.” But now, since “a child is born to us... the people walking in darkness” have seen “a great light”[13].

Christ gave people the true light, “which enlightens every man” (John 1:9). Thanks to the incarnation of God, the possibility of salvation was opened to man. A person is given a choice: to remain in the “land of the shadow of death” or to accept the light of Christ and himself become the “light of the world,” to which the Lord calls us (see: Matt. 5:14).

Thus, the words of this chant in the days of remembrance of the Savior’s coming to earth and His appearance to the world sound extremely significant.

The prophecy is fulfilled: God is with us!

Attentive attention to worship each time reveals it as the best school of theology. Great Compline, celebrated on this holiday, begins with the reading of psalms, which in their content are predominantly repentant. “How long, O Lord, will you forget me to the end” (Ps. 12:1), “Lord, do not rebuke me with Your wrath” (Ps. 6:1) – we hear already in the first minutes of the service. It seems that these ancient texts at this moment do not correspond to the deep joy of the feast of the Epiphany of the Lord.

But what beauty of Christian truth is revealed when we perceive worship holistically, in its unity. The first song after the psalms, “God is with us,” proclaims the joy that the Lord brought to the world with His appearance. And this contrast wonderfully reveals the depth and completeness of Christian truth.

And although the world remained in darkness for a long time, it was saved by the “Great Light.” Through the prophets, the Heavenly Father predicted Salvation - and the prophecy was fulfilled. And now, even if any person can find himself in the land of the “shadow of death,” this situation will not be hopeless, “for unto us a child is born.”

And with full confidence, with a heart full of good hope, everyone can sing today: “God is with us! And I will trust in Him and be saved by Him, as God is with us!”

Prayer “For God is with us” - read before the coming of the Savior

When is the prayer read? The prayer is read before the coming of the Savior, that is, before the Nativity of Christ. Every Orthodox person should read this prayer a week before the revered event.

Before you begin to say this prayer, you need to prepare.

To do this you need:

  • calm down and collect your thoughts in order - while reading prayers, it is better not to be distracted by extraneous things, you should fully concentrate on what you read;
  • put away all objects that distract you - phones, TVs, radios;
  • light the lamp near the icons;
  • a woman needs to wear a scarf on her head.

Before reading the prayer, you need to calm down and collect your thoughts in order, since while reading prayers it is better not to be distracted by extraneous things, you must fully concentrate on what you read.

The first 7 verses are addressed to the “Gentiles”, that is, all nations

The first 7 verses are addressed to the “pagans,” that is, to all nations, even “to the last of the earth,” who are deceived by their power. And also because he wants to attack the Orthodox power, Holy Rus'.

“Repent” - here it does not sound like submission, but as a call to humility. Do not submit to us, but to the fact that God is with us, and it is better not to mess with us. It is also said here that if other nations consider themselves mighty or powerful, that they think that they can subjugate the whole world, then it is better for them not to delude themselves, but to come to terms with the fact that it is better not to touch us, since God is always with us.

Many peoples consider themselves mighty or powerful, and think that they can subjugate the whole world - it is better for them not to delude themselves, but to come to terms with the fact that it is better not to touch the Russian state, since God is always with us

You can remember that the Tatars, the Poles and even Hitler always wanted to attack the Russian state. And everyone knows how it all ended.

“And those who hold counsel together, the Lord will destroy them . It says here that any conspiracy or conspiracy will be revealed anyway, and the Lord himself will reveal it.

“And the word that you speak will not abide in you...” , that is, no malicious intentions regarding Russia will be fulfilled. So “we will not be afraid of your fear, but we will be troubled.”

Interpretation of the text of the prayer

The prayer is composed of several verses taken from the book of Isaiah. That God is with us is emphasized in chapter 8, verse 10. Pagan - various beliefs to which the true Lord has not yet been revealed. Only the Orthodox are not afraid to live, for the Lord is omnipotent and omnipresent with us.

Jesus, with His miracles, emphasized His royal dignity, revealed on His frame. (Isa.9:6). The prayer appeal calls the Messenger of God an Angel. The first verses are addressed to the pagans, in them the Lord calls not to kneel before those in power, but to humility, recognition of the people with whom the Creator is.

“For God is with us” - a prayer of repentance and proclamation of the power of the Lord

Any conspiracy against Orthodoxy will be destroyed by the power of the Creator who loves the true Church, then there are verses about trust in the Almighty Creator, and the only fear that believers will experience is fear of the Lord. The fear of the Lord is called the stronghold of the soul in parables, and this is not only for the present generation, but also for future children.

The modern world is filled with the forces of evil; by reading the prayer book of Victory, Orthodoxy affirms the triumph of faith, for God is with us.

In the following verses we see that we can only rely and trust in the Lord God

Then we see that the next 4 verses say that in whom can we rely and trust? To the Lord God. “Let us sanctify, and He will be our fear...” - as we know, the fear of God is the beginning of wisdom, the source of life. No man is as exalted as “he who fears the Lord.”

The Monk Ephraim the Syrian said that whoever fears God is like light and thus can show the way to salvation.

“Pray without ceasing,” the Apostle Luke told us, and the Lord God will hear us.

As we see, the words “For God is with us” mean that since God is with us, we are not afraid of anything.

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