2. Moreover, something else was arranged here, worthy of wonder. Whoever says anything great about himself makes his own testimony suspicious, and often in this way turns many of his hearers against him; therefore another comes to bear witness to him. On the other hand, the majority usually flock to a voice that is more familiar and familiar, since they know it more than any other. That is why the voice from heaven was only once or twice, but the voice of John was often and many. Those who stood above the infirmities of the people renounced all sensual things, only they could hear the voice from above and did not have much need of the human voice, since in everything they obeyed the voice on high and were led by them. But those who were still circulating in the valley were covered with many veils, — they had need of a lower voice. Thus John himself, having already completely renounced all sensual things, did not need instruction from men, but received instruction from heaven. "He who sent me to baptize in water," he says, "said to me, On whom you see the Spirit descending and abiding upon Him, this is he who baptizes with the Holy Spirit" (John 1:33). Meanwhile, the Jews, being still children and unable to rise to such a height, had as their teacher a man who, however, did not speak to them his own, but proclaimed the highest revelations. And so, what does (the Evangelist) say? "John testifies of Him, and shouting, he speaks." What does it mean, "shouting"? It means: he preaches boldly, freely, without any fear. And what does he preach? What does it testify to and cry out? "This was He of Whom I said, that He who came after me stood before me, because He was before me." The testimony is somewhat hidden and not yet very sublime. He does not say: this is the only-begotten Son of God; And what? "This was He of Whom I said, that He who came after me stood before me, because He was before me." Just as birds do not teach their young to fly all at once and not in one day, but first lead them only out of their nest, then, having given them rest, continue their flight, and the next day they add still more, and in this way, imperceptibly, little by little, raise them to the proper height, — in the same way, blessed John does not suddenly raise the Jews to the things above, but little by little he teaches them to soar from the earth, saying that Christ was higher than him (the Forerunner). And this was not a small thing, so that the hearers could believe that the man, who had not yet appeared to them and had not yet performed miracles, surpassed John, a man so wondrous and glorious, to whom everyone flocked and who was revered as an angel. And yet it was John who tried to confirm in the thoughts of his listeners that he who is witnessed is greater than the one who testifies, who has come after what has come before, who has not yet been seen more than what is known and glorified. And see how intelligently he pronounces his testimony. He indicates not only Him who has appeared, but even before His appearance He preaches about Him. Such is the meaning of his words: "This was the One of whom I spoke," just as Matthew relates that to all who came to him (John) he said: "I baptize you in water for repentance, but He who comes after me is stronger than I; I am not worthy to bear His shoes" (Matt. 3:11). But why did he do this even before the appearance (of the Lord)? So that the testimony of the one who appeared could be accepted all the more conveniently, when the thought of the listeners had already been prepared for it by the words of John, and so that His humiliated appearance would not harm this testimony. For if the Jews had seen Christ Himself without having previously heard anything about Christ and had not received this wondrous and great testimony about Him in the words of John, then the wretched appearance of Christ would immediately become in contradiction with the greatness of His words. And He clothed Himself in such a humble and ordinary form for all, that the Samaritan women, and prostitutes, and tax collectors dared to approach Him with great freedom and entered into conversation with Him.

3. And so, I said, if the Jews had heard the conversation at the same time and seen (Christ) Himself, they might have laughed at John's testimony. But since they had already heard much about Christ before His appearance, and their attention was aroused by what was said about Him, the opposite happened to them: they no longer rejected the teaching, judging by the appearance of Him of Whom John testified, but, believing what had already been said, they recognized Him as even more glorious than John. The expression: "He who comes after me" means: he who has to preach after me, and he who does not come after me. This is also indicated in Matthew by the words: "He that cometh after me" (Matt. 3:11), referring not to His birth from Mary, but to His coming to preach. If it had been said of birth, it would not have been said, "coming," but "came," because Christ had already been born at the time John said this. And what does it mean: "he became ahead of me"? That he is more glorious, more honorable than I. "Do not think that I am greater than Him, because I have just come before Him to preach; I am much less than Him, and so much less, that I am not worthy to be among His servants." Thus the words, "stood before me," mean the same thing that Matthew expresses in another way, saying, "I am not worthy to bear His shoes." And that the words: "He stood before me" are not said about His origin, is evident from the addition. If John had wanted to speak of origin, the addition "stood before me" would have been superfluous. And who is so stupid and senseless that he does not understand that his former is before him? If, however, in this saying the pre-eternal being is understood, then it does not mean anything else, as well as the words: "He who comes after me has gone before me." But in such a case it would be said unreasonably, and such a reason would be applied in vain. If he wanted to show this, then he should have said: "For me he who comes before me is first, as he was before me." Whoever came before, for this reason, may justly be said to be before the other; and if one is only before the other, this is not the reason that he occurred before that. And what we are saying now has its firm foundation. You all know, of course, that vague thoughts always need proof, and not clear thoughts. If it were a question of existence, it would not be incomprehensible that what happened before should be the first; but since John speaks of worthiness, he justly deals with the solution of the perplexity that arises. And probably many were perplexed, why and on what basis did he who came after such an advance, i.e., turn out to be more venerable? To such a question he immediately gives a reason; and the reason is that Christ in being is before him (John). "It was not because of any success," he says, "that Christ left me, who came before him, behind him, and stood before him: He is before me, although he comes after me."

But, you will say, if this was said about the appearance (of Christ) to people and about His subsequent glorification among them, then how does he speak of that which has not yet come to an end, as of what has already happened? He did not say, "He will," but, "He was." But it was the custom of the ancient prophets to speak of future events as if they had already taken place. Thus, Isaiah, speaking of His death, did not say that He would be led like a sheep to the slaughter, in the future tense, but: "He was led like a sheep to the slaughter" (Isaiah 53:7). He had not yet incarnated at that time; and the prophet speaks of the future event as having already come to pass. And David, making the sign of the cross, did not say, "They shall pierce my hands and my feet," but, "They shall pierce my hands and my feet." And: "They divide my garments among themselves, and cast lots for my garments" (Psalm 21:17, 19). Speaking of the traitor who has not yet been born, he expresses himself thus: "He who ate my bread lifted up his heel against me" (Psalm 40:10). In a similar way, he speaks of what happened on the cross: "And they gave me gall to eat, and in my thirst they gave me vinegar to drink" (Psalm 68:22).

4. Do you want us to go on, or is that enough? I think so. True, we did not develop this section along its entire width, but we penetrated into its depths; and in this one there is no less work; moreover, we are afraid lest, by detaining you beyond measure, we will weaken your zeal. Let us therefore conclude the discourse in the proper way. And in what proper way? With praise befitting God. But it behooves God to praise not only in words, but much more in deeds themselves. "Let your light so shine," it is said, "before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16). And truly, beloved, there is nothing more luminous than a good way of life. Expressing this, one of the wise says: "The path of the righteous is like a shining light" (Proverbs 4:18). They not only shine for those who kindle light in their deeds, but also lead their neighbors to the right path. Let us pour oil into these lamps, so that the fire may rise higher and the light may appear in abundance. This oil not only has much power now, but when the sacrifices were still in use, it greatly exceeded their power. "Mercy," it is said, "I desire, and not sacrifice" (Hos. 6:6; Matt. 9:13): and quite rightly. That altar is soulless; and this one is animate [12]. There, everything laid on the altar is made a prey to fire, turns to ashes, dissolves into ashes and dust, and the smoke is dispersed in the air; There is nothing like that here, and the fruits are different. This is also shown by Paul. Speaking of the wealth of love for the poor among the Corinthians, he wrote: "For the work of this ministry not only makes up for the poverty of the saints, but also produces in many abundant thanksgiving to God." And then: "They glorify God for their obedience to the Gospel of Christ which you confess, and for their sincere fellowship with them and with all, praying for you, according to their affection towards you" (2 Corinthians 9:12-14). Do you see what kind of love for the poor is permitted in thanksgiving and praise to God, in fervent prayers and in the most ardent love of those who have received a good deed? Let us, beloved, offer sacrifices, let us offer on these altars every day. These sacrifices are more important than prayers, fasts, and many other deeds, as long as they are offered from the gain of righteousness and the same labors, and are pure from all covetousness, theft, and violence. Such offerings are accepted by God, and others, the opposite, are rejected and hated. He does not want us to honor Him as victims of other people's misfortunes. Such sacrifices are unclean and unseemly, and would rather anger than propitiate God. Therefore, we must take every care not to offend Him whom we wish to honor under the guise of service. If Cain, having brought to God the worst that he had, and in doing so did not show unrighteousness to anyone else, was subjected to extreme punishment, then shall we not suffer a more grievous punishment when we offer something of theft and covetousness? That is why God has revealed to us this kind of commandment [13], so that we should have mercy on our fellow servants, and not torture them. And whoever takes what belongs to others and gives it to another, does not have mercy, but offends and shows extreme injustice. As a stone does not produce oil from itself, so does hardness of heart produce love for mankind. Almsgiving, which has such a root, is not yet mercy. Therefore, I urge you to pay attention not only to giving to the needy, but also to ensure that this alms is not a theft from others, since "when one prays and another curses, whose voice will the Lord hear" (Sirach 34:24)? If we behave so carefully, then, by the grace of God, we will be able to receive from God great love for mankind, mercy and forgiveness in all that we have sinned in the course of this long time, and to escape the river of fire, from which we may all be taken away and reach the kingdom of heaven, by the grace and love of mankind of our Lord Jesus Christ, through whom and with Whom be glory to the Father with the Holy Spirit forever and ever. Amen.

CONVERSATION 14

"And of His fulness we have all received, and grace for grace" (John 1:16).

1. What we have received from the fulness of Jesus Christ. — 2. The difference between the old and the new law. — The meaning of the words: "grace upon grace." "God always precedes us with His blessings. — 3 and 4. The prototypes of the Old Testament received their fulfillment in the New. — Explanation of some of these types. "In public competitions, not those who have been defeated are encouraged to compete, but only courageous fighters. On the contrary, in spiritual feats both are encouraged and inspired equally, because those who have suffered defeat can recover and still gain victory. "The bitterness of medicines should not discourage anyone: their benefits will be revealed later. Both sinners and the righteous are in need of medicines, corrections, and good edification.

1. Not long ago we have said that John, in order to resolve the perplexity of those who would argue with themselves as to why Christ, having come to preach after John, became first and more glorious than he, adds: "Because he was before me." That's one reason. But the Evangelist also presents another, which is now expressed (in the Gospel). Which one? "And from His fullness," he says, "we have received grace for grace." Then he gives another reason. What? "For the law was given through Moses; but grace and truth came through Jesus Christ" (v. 17). But what is the meaning, you will say, of the words, "And of His fulness we have all received"? To this we must now turn the word. From Him, says the Evangelist, is not a borrowed gift; but He is the very source, the very root of all good things, the self-existent life, the original light, the self-perfect truth. He does not retain an abundance of good things in Himself, but pours it out on all others, and pouring it out, He Himself is always full with interest; being generous to others, He Himself is not diminished in anything; always exuding and communicating these blessings to all, he remains in the same perfection. And what I have in me (says John) is borrowed, because I have received from another, is something small of all, and like a scanty drop before the ineffable abyss and the boundless sea. It is better to say, and this likeness cannot depict what we are trying to express. Separate a drop from the sea, and the sea will thereby decrease, although the decrease is not noticeable. But this cannot be said of that source: no matter how much it is exhausted, it does not diminish in the least. Thus it is necessary to pass on to some other likeness: and it will certainly be weak and cannot explain to us what we are seeking, but at least it will lead us closer to the thought we have assumed. Let us imagine a source of fire, and from it a thousand, two, three, or more lamps are kindled. Does not the fire remain in the same fullness even after it has given its power to so many lamps? Everyone knows this. If, however, there is something in the bodies that are divisible, and through the subtraction (of the particles) diminished, which, even after imparting its powers to other bodies, does not diminish in the least, then it must be in a much higher degree of incorporeal and immortal power. If what is perceived here is both essence and body, and is divisible and not divisible, then when it comes to power, and moreover to the power that proceeds from an incorporeal essence, it is much more certain that it is not subject to any of these things.

That is why John says: "And of His fullness we have all received," and he unites his testimony with the testimony of the Baptist. The words: "And of His fullness we all received" belong not to the Forerunner, but to the disciple (of Christ). What these words mean is this: Do not think that we, as people who have spent a long time with Him and shared a meal with Him, bear witness only out of gratitude. Here was John, a man who had not even seen Him before and had not dealt with Him, but who had seen Him with others only at the time when He was baptizing, and he cried out, "He was before me," saying all things. Yet all of us, twelve, three hundred, five hundred, three, five thousand, and tens of thousands of Jews, all the multitude of believers then, present, and future, have received from His fulfillment. What did they receive: "grace for grace." What grace instead of what grace? A new one instead of the ancient one. Just as there was righteousness and righteousness ("according to the righteousness of the law," it is said, "blameless" — Phil. 3:6), — faith and faith ("from faith to faith" — Rom. 1:17), — adoption and adoption ("to whom the adoption belongs," it is said — Rom. 9:4), — glory and glory ("if the things that pass away are glorious, how much more glorious are those who abide" — 2 Cor. 3:11), the law and the law ("the law," it is said, "the Spirit of life has set me free" — Rom. 8:2),  — service and service ("if service," it is said, — 2 Cor. 3:7, 8 — and in another place: "they serve God in the spirit" — Phil. 3:3), — covenant and covenant ("I will make a new covenant, not such a covenant as I made with their fathers" — Jeremiah 31:31), — sanctification and sanctification, baptism and baptism, sacrifice and sacrifice, temple and temple, circumcision and circumcision — so there is grace and grace. But here one is the models, and the other is the truth; both are only something of the same name, and not of the same meaning. Both in photographs and in images, a person is called painted with both black and white paints, just as he has his own natural color. And statues, whether the statue be of gold or clay, are equally called statues. But one is an image, and another is truth.

2. Therefore, by the similarity of names, do not conclude about the identity of things, as well as about their difference. If there was an image, then it was not alien to the truth, only if it contained a shadow, then it was below the truth. What is the difference between all these concepts? Do you want us to deal with the interpretation of one or two of the concepts expressed? In this way others will be understood by you, and we will all see that some of them were lessons for children, and others for men who were mature and strong; that some were lawful only for men, others as if for angels. Where do we start? Do you want it, from the very adoption? So, what is the difference between Old Testament and New Testament adoption? That was an honor in words, but this is in reality. It is said: "I said, You are gods, and the sons of the Most High are all of you" (Psalm 81:6); of this, "We were born of God" (v. 13). How and how? "The bath of regeneration and renewal by the Holy Spirit." Those with the name of sons had in them the spirit of slavery — they were honored by this name, remaining slaves; we, having been made free, received this honor not only in name, but in reality. Pointing to this, Paul said: "We did not receive the spirit of slavery [that] we might again [live] in fear, but received the Spirit of adoption, by whom we cry out, 'Abba, Father!'" (Romans 8:15). As born again and, so to speak, recreated, we are therefore called sons. And if anyone wanted to know the image of sanctification in the Old Testament and the New Testament, then again he would see many differences here. The ancients were called by this name (of the saints) when they did not serve idols, did not commit fornication, did not commit adultery; and we become saints not only through abstinence from those (vices), but also through the acquisition of higher perfections. And first we receive this gift from the very inspiration of the Holy Spirit. Spirit; and then through his own life, which is much higher than the Jewish one. And that these words are not self-praise, listen to what is said by them: "Do not sorcerer, do not purify your children, for you are a holy people" (Deuteronomy 18:10, 13). Thus, their holiness consisted in their departure from pagan customs; but with us it is not so, but "to be holy," it is said, "both in body and spirit" (1 Cor. 7:34). "Strive to have peace with all, and holiness, without which no one will see the Lord" (Hebrews 12:14). And: "Making holy things in the fear of God" (2 Corinthians 7:1). The word "holy" does not speak of all to whom it is applied, expresses one and the same thought. God is also called holy, but not in the same way as we are. See what the prophet says when he hears the voice coming from the seraphim: "Woe is me! I am lost! for I am a man of unclean lips, and I live among the people also with unclean lips" (Isaiah 6:5), and the prophet was holy and pure. But if we judge our holiness according to the pattern of the things above, then we find ourselves unclean. Both the angels and the archangels are holy, and the seraphim and the cherubim are also holy; But there is again a difference in holiness between us and the Higher Powers. I could trace all the other concepts, but I see that the word is becoming too long. Therefore, leaving further investigation, we leave it to you to judge for yourself about the rest of the objects: you can at home, by comparing them, understand the difference between them, and in like manner trace everything else. "Give [instruction]," it is said, "to the wise, and he will be wiser" (Prov. 9:9). In this way, you will finish what we have begun. And we need to return to the old word order.

Having said: "And of His fullness we have all received," the Evangelist adds: "grace for grace," and thus shows that the Jews are also saved by grace. "Not for your increase, says (God), but for the sake of your fathers have I chosen you." And if they were not chosen by God for their own merits, then it is evident that they received this honor by grace. And we are all saved by grace, only not in the same way as they are, not in the same degree, but in a much more important and sublime degree. Thus our grace is not like that. We have been granted not only the forgiveness of sins (we have this in common with them: "all have sinned" – Romans 3:23), but also justification, sanctification, and adoption, and the grace of the Spirit, incomparably more luminous and abundant. Through this grace we have become pleasing to God, no longer as slaves, but as sons and friends. That is why it is said: "grace upon grace." And the economy under the law was a work of grace, and our very origin is from non-existence; It was not for any previous merits that we received this reward — how could it be, when we did not exist at all? — but this was so because God in any case precedes us with His blessings. And not only our origin from non-existence, but also the immediate, post-origin instruction of what we should do and what not to do, the incorporation of this law into our very nature, the implantation in us of the incorruptible judgment seat of conscience — all this is the work of the greatest grace and ineffable love for mankind. It is also a work of grace that after this law has been damaged, it is renewed through the written law. Those who transgressed a commandment, once given, should have been punished and tormented. But this was not done; and (followed) correction again and forgiveness was granted not by right, but by mercy and grace. As for mercy and grace, listen to what David says: "The Lord does righteousness and judgment to all who are wronged. He showed His ways to Moses, His works to the children of Israel" (Psalm 102:6, 7). And in another place: "The Lord is good and righteous, therefore He guides sinners in the way" (Psalm 24:8).

3. Thus receiving the law is a matter of mercy, compassion, and grace. Wherefore the Evangelist, having said, "Grace upon grace," proves the greatness of the gifts even more powerfully when he adds the following words: "For the law was given through Moses; but grace and truth came through Jesus Christ." You see, how John the Baptist and the disciple (of Christ) little by little and imperceptibly raise their listeners to the most exalted understanding, having prepared them for this at first with simpler thoughts. The Baptist, having compared in Himself Him Who is incomparably superior to all, thus shows His superiority, and for this purpose He says: "He who comes after me," and then adds: "He has gone before me." And the Evangelist expresses much more than that (the Baptist), however, still below the dignity of the only-begotten Son; the Evangelist does not compare him with John, but with him who was held in greater esteem by the Jews, that is, Moses. "For the law," he says, "was given through Moses; but grace and truth came through Jesus Christ." But note the prudence. He compares not persons, but deeds. And as soon as the superiority of the works of one over the other is shown, then the ungrateful were of necessity obliged to accept such a teaching and suggestion about Christ. When the deeds themselves testify, such in which neither partiality nor enmity towards anyone can be suspected, then the proof is irrefutable even for unsympathetic people. These cases turn out to be as the culprits themselves arranged them. That is why the evidence of such deeds is the most indubitable. See also what kind of comparison the Evangelist makes, accessible even to weak people. He does not depict in words the superiority (of grace over the law), but only in the very names he shows their difference, contrasting the law with grace and truth, and with the word "given" the word "came forth." And there is a great difference between the two. "Dan" is an expression referring to a minister who has received the law from another and delivered it to those who were commanded to give; and: "came forth" grace and truth — this depicts the King, who by His power forgives all sins and distributes His gifts. Therefore (the Lord) said: "Thy sins are forgiven thee." Also: "But that ye may know that the Son of Man hath power on earth to forgive sins," He saith unto the paralytic, Unto thee I say, Arise, and take up thy bed, and go into thy house" (Mark 2:10, 11). Do you see how grace came through Him? Note the same about the truth. But grace also indicates the circumstance, and the events with the thief, and the gift of baptism, and the grace of the Spirit given through Him, and many other things. And we will understand the truth more clearly if we study the images. The dispensation, which was to be accomplished in the New Testament, was predestined by images as prefigures; but Christ, with His coming, accomplished it. So, let us briefly consider some images, and it is not possible to trace all the images at the present time. And you, having studied some of which I will present, will understand from them also others. So, do you want to start with the suffering itself? What does the foreshadowing say? "Take for yourselves lambs according to your families, and offer them as sacrifices, as the Lord has commanded and ordained" (Exodus 12). But Christ did not do so; He does not command this, but He Himself becomes like a sheep, offering Himself to the Father as a sacrifice and offering.

4. See again how the image was given through Moses, and the truth was completed through Jesus Christ. During the attack of the Amalekites on the Jews on Mount Sinai, the arms of Moses were outstretched, and supported by Aaron and Hur, who stood on both sides; and Christ Himself held His hands outstretched on the cross. Do you see how the image was given and how the truth was accomplished? The law also said: "Cursed be he who does not fulfill the words of this law" (Deuteronomy 27:26). And what does grace say? "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matt. 11:28). And Paul: "Christ redeemed us from the curse of the law, becoming a curse for us" (Galatians 3:13). And so, having received such great grace and truth, let us not become, because of the very greatness of the gift, careless. The more we are honored, the more virtuous we must be. Whoever, being a little beneficial, shows a little zeal in himself, does not deserve so much condemnation; but whoever, being elevated to the highest degree of honor, reveals in himself low qualities and humiliating deeds, will deserve a much greater punishment. But God forbid that I ever assume it in you. We trust in the Lord, that you have soared with your souls to heaven, that you have renounced the earth, and, being in the world, have not given yourselves over to the passions of the world. However, even with such confidence, we do not cease to often suggest the same thing to you. In the bodily struggle, all the spectators also exhort (the fighters) not to fall, not to lie prostrate, but to be cheerful and to keep on their feet; but those who, in spite of admonitions, cannot get up, are once and for all deprived of victory, and, as incapable of exploits, are contemptuously left in this position. But here we can expect something good not only from you who are awake, but also from those who have fallen, if only they want to reform. For this reason we do everything, and beg, and trouble, and reproach, and praise, in order to arrange your salvation. And therefore do not be annoyed by our frequent exhortations to a respectable life. We speak not as condemning your negligence, but as having the kindest hopes for you. And what has been said hitherto and will be said in the future, it concerns not only you, but also us who speak. And we ourselves have need of the same edification, and although we ourselves speak, there is nothing to prevent us from addressing the same words to us. The Word, having met the guilty of sins, corrects him; He leads those who do not participate in sin and are free from it even further from it. After all, we are not clean from sins either. Thus, healing is the same for all, and medical manuals are offered to all. But the cure is not the same for all, but is commensurate with the will of those who use it. and whoever does not apply healing to the wound strengthens the evil in himself and turns it to the most unfortunate consequences. Therefore, let us not be vexed when we are healed, but rather let us rejoice, even if the method of teaching causes us bitter sorrows, because later it will bear the sweetest fruit. Let us do everything so that we may pass clean from the wounds and wounds inflicted on the soul by the wounds of sin, into the age to come, so that we may be vouchsafed the sight of Christ and be given over not to cruel and vengeful forces, but to those who can lead us into the heavenly inheritance prepared for those who love Him, which may we all receive, through the grace and love of mankind of our Lord Jesus Christ, To whom be glory and dominion forever and ever. Amen.