CONVERSATION 1

"God, who spake many times and in many ways to the fathers in the prophets, in these last days hath spoken unto us in the Son, whom he hath appointed heir of all things, through whom also he created the worlds" (Hebrews 1:1-2).

1. Truly, "when sin abounded, grace abounded" (Romans 5:20). This is expressed by Blessed Paul here, at the beginning of the Epistle to the Hebrews. Since they were probably grieved and exhausted by the calamities, and, judging by these circumstances, considered themselves inferior to all others, (the Apostle) suggests that they received a much greater and more excellent grace, and thus encourages the hearers by the very beginning of the speech. That is why we should say: "God, who spoke many times and in many ways to the fathers in the prophets, in these last days has spoken to us in the Son." Why does he not oppose himself to the prophets? He was the more of them the more was entrusted to him, but he does not do so. Why? First, because he did not want to say anything great about himself; secondly, because the hearers were not yet perfect; and thirdly, because he wished to exalt them more and show their great superiority (of the New Testament over the Old). It is as if he were saying, "What is great in the fact that (God) sent prophets to our fathers? He sent His only-begotten Son Himself to us. He began well with the words: many times and in many ways, expressing that the prophets themselves did not see God, but the Son did. The expressions: multiple and diverse mean: different. "I," says (God), "have multiplied visions, and through the prophets have used parables." (Hos. 12:10). Thus, the superiority (of the new testament over the old) is not only in the fact that prophets were sent to them, and the Son to us, but also in the fact that none of them saw God, but the only-begotten Son did. However, (the apostle) does not immediately express this, but explains it in further words, when he speaks of (His) humanity: "For to whom of the angels did [God] say, 'Thou art my Son'; and, "Sit at my right hand" (Hebrews 1:5,13)? And note his great wisdom: he proves this superiority in advance by prophecies, and then, when he has made such a truth indubitable, he himself explains that God spoke to them through the prophets, and to us through the Only-begotten. But if by them (God spoke) and through the angels, for the angels also conversed with the Jews, then in this also we have the advantage, since the Lord spoke to us, and the slaves to them, because both the angels and the prophets are equally slaves. Well did he say, "In the last days"; this encourages them and comforts the desperate. As in other places he says, "The Lord is near. Be anxious for nothing" (Phil. 4:5-6); and again: "For salvation is nearer to us now than when we believed" (Romans 13:11), - so it is here. What do his words mean? That everyone, exhausted in asceticism, hearing about the end of asceticism, is somewhat encouraged when he sees that the end of labor and the beginning of rest are coming. "In these last days He hath spoken unto us in the Son." Here again he says: "in the Son" (i.e.) through the Son, contrary to those who assert that this belongs to the Spirit. Do you see that "in" is used instead of through? And the words "of old" and "in the last days" mean something else. What is it? That after a long time, when we were punished, when our (spiritual) gifts were impoverished, when there was no hope of salvation, when we expected the worst from everywhere, then we received the best. And see how wisely he expressed this: he did not say, "Christ spoke," although He was the one who spoke, but since the souls of the hearers were still weak and could not hear of Christ, he says, "He spoke to us in the Son." What do you say? Did God speak through the Son? Yes. What is the advantage? Here you show that both the New and Old Testaments belong to the same (God); therefore, there is no important advantage between them. That is why he further explains these words, saying: "He spoke to us in the Son." Notice how Paul summarizes this and equates himself with the disciples: "spoke," he says, "to us." Though He did not speak to him, but to the Apostles and through them, yet Paul exalts the Jews, and inspires them that God spoke to them also, and at the same time in a certain way reproaches them, because almost all to whom the prophets spoke were wicked and depraved. However, he does not yet dwell on this, but speaks in advance about the gifts sent down from God. Wherefore ye continue: "Whom thou hast appointed heir of all things." Here he points to the incarnation (of Christ), just as David says in the second Psalm: "Ask of me, and I will give the nations for your inheritance" (Psalm 2:8). Now Jacob is no longer a part of the Lord, nor Israel is His inheritance, but all things. What does it mean, "Whom He hath made heir of all things"? That is, He made Him Lord of all, as Peter said in Acts: "God made this Jesus Lord and Christ" (Acts 2:36). The name heir (the apostle) uses in order to express two concepts: the truth of sonship and the inalienability of His lordship. "Heir of everything", i.e. of the whole world. Then he again turns his speech to what was before: "Through Whom also He created the worlds."

2. Where are those who say, there was a time when he was not? Further, (the Apostle) gradually pronounces about Him much more important than this: "This," he says, "being the radiance of glory and the image of His hypostasis, and holding all things by the word of His power, having made atonement for our sins, sat down at the right hand of the throne of majesty on high, being so much more excellent than the angels, as He hath inherited a name more glorious before them" (Hebrews 1:3,4). O apostolic wisdom! Or rather, it is not Paul's wisdom that is to be wondered at, but the grace of the Spirit, because he did not speak this from his own mind, nor did he utter such wisdom from himself, how can we expect this from a scrape, from a skin, from a workshop? - but such sayings are from divine power. Truly, such thoughts did not come from his reason, which had previously been so small and powerless that it was in no way superior to the commoners, how can we expect anything else from one who is devoted to the care of purchases and skins? - but from the grace of the Spirit, which, through whom it wills, also manifests its power.

For he himself did the same, now raising his hearers to the heights, now bringing them down, and not allowing them to remain long in the same degree. See, then, how here (the Apostle), having led his hearers through several steps and placed them on the very height of godliness, before they were troubled and dizzy, again brings them down and gives them a rest: "He spoke," he continues, "to us in the Son," and then: "Whom He made heir of all things." The name of the "Son" is common (name); but when the true one (the Son of God) is understood, then it is above all; be that as it may, here (the Apostle) inspires and proves that He is exalted.

See, then, how he places them in advance on the lowest degree, saying, "Whom He hath appointed heir of all things," because "hath made heir" does not mean a lofty deed, then on a higher one, adding, "Through Whom He also created the worlds," and then on the highest, such that after which there is no other: "This is the radiance of glory and the image of His hypostasis." Here he leads them truly to the unapproachable Light, to the very radiance. But before (their minds) are darkened, see how he again brings them down little by little: "And holding all things," he says, "by the word of his power, having made atonement for our sins, he sat down at the right hand of the throne of majesty on high." He did not simply say: saddled, but: after purification, "sat down." He reminds us of the Incarnation, and speaks again of the humiliated. Then, again, having said something lofty in the words: "At the right hand of the throne of majesty on high," he again said something humble, adding the following: "Being so much more excellent than the angels, as the most glorious name before them hath inherited." Here he speaks of the economy in the flesh, because the words, "being so much more excellent," do not refer to a being one with the essence of the Father—it was not, but was born—but to the essence of the flesh; It was. However, he does not now speak of the origin of the being; but, just as John said: "He that cometh after me has gone before me, because he was before me" (John 1:15), expressing that He is more honorable and more glorious, so Paul here by the words: "being so much more excellent than the angels" expresses that He is higher and more excellent, "as the name more glorious than them hath inherited." Do you see that this is said in relation to the flesh (of Christ)? Name: God the Word He always had, and did not inherit later, and He did not become more excellent than the angels when He cleansed our sins, but He was always more excellent and incomparably superior. Therefore, this is said in relation to the flesh. In the same way, when we speak of man, we usually speak of him both low and high. When, for example, we say: man is nothing, man is earth, man is ashes, we attribute all this to its lower part; And when we say: man is an immortal being, man is rational, akin to the heavenly (powers), then we attribute all this to his highest part. In the same way, Paul speaks of Christ sometimes from the lower side, and sometimes from the higher, wishing to explain the economy, and to speak about His incorruptible being.

3. If, therefore, He has cleansed our sins, let us try to remain pure and receive no uncleanness, but let us carefully keep the beauty and the splendor which He has given us so intact and inviolable that there is no defilement or uncleanness or anything of the kind in us. For even small sins are uncleanness and filth, such as backbiting, reproach, lying; or rather, these sins are not small, but very great, so great that they deprive us of the kingdom of heaven. How and how? "But I say to you," says (the Lord), "to my brother, 'Raka,' is subject to the Sanhedrin; And whoever says, 'Fool,' is liable to hell fire." (Matthew 5:22). But if he who calls his brother a fool is so guilty, which seems most insignificant of all and is characteristic of a child's conversation, then he who calls him malicious, evildoer, envious, and heaps other innumerable insults, who will not be given over to judgment and punishment? What could be more terrible than this? But hearken, I will forgive you, to my words. If he who does "to one of the least of these my brethren" does not do to Himself, and he who does not do "to one of the least of these" does not do to Himself (Matthew 25:40,45), then is it not the same, is it the same with backbiting and reproach? He who curses his brother curses God, and he who gives honor to his brother gives honor to God.

4. Let us accustom our tongue to say good things: "Restrain thy tongue," says (the Psalmist), "from evil" (Psalm 33:14). God did not give it to us so that we might slander, that we might reproach, that we might slander one another, but that we might glorify God, that we might say that which grace inspires in those who hear, that (serves) for edification, for profit. You have said something bad about someone; What benefit do you get by harming yourself along with him? After all, you deserve the name of a vilifier.

Good fame is much better than wealth; it is not easy to lose it, but it is easy to lose wealth; or rather, when it is not there, then he who does not suffer any harm, and when it is not, then a person is condemned and ridiculed, becomes an enemy and hated by all. Likewise, the angry one punishes himself beforehand, tormenting himself in himself, and then the one against whom he is angry. In the same way, the slanderer shames himself beforehand, and then the one of whom it is bad to speak; or even cannot achieve this, but he himself deserves to be called a bad and hateful person, and makes him even more loved. For if he of whom he speaks ill does not repay him in kind, but praises and exalts him, he does not give praise to him, but to himself. Just as the reproach of one's neighbor is directed in advance, as I said before, on the reproaches themselves, so the good done by one's neighbor brings joy in advance to those who do it. He who does good and evil is certainly the first to experience the consequences; As the water that flows out of the fountain is either bitter or delicious, and fills the vessels of those who come, and does not diminish the fountain that produces it, so evil and good, from whom it comes, both delight and destroy. It happens here.

And what good or evil will be there, who can express in words? No one can. (There) goods surpass all understanding, not only words; and what is contrary to them, although it is expressed in words that are common to us - there, it is said, fire, darkness, bonds, an endless worm - yet they mean not only what they express, but something else, much more terrible. In order that you may be convinced of this, now pay attention first of all to the following. If there is fire, tell me, how is it also darkness? Do you see that the fire there is much more terrible than the one here? It has no light. If there is fire, how does it burn continually? Do you see that he is much more terrible than the one here? It does not fade away, which is why it is called inextinguishable. Let us imagine what a torment it is to be burned incessantly, to be in darkness, to utter innumerable cries, to gnash one's teeth and not to be heard. If here a man who has been brought up nobly, having fallen into prison, considers only to feel the stench, to be in darkness and to be kept together with murderers more terrible than any death, then imagine what it is like to be burned together with the murderers of the universe, to see nothing and not to be seen, but to consider himself alone among such a multitude of people. Indeed, darkness and the absence of light will not allow us to recognize even our neighbors, but everyone will be in such a state as if he suffered alone. If darkness in itself burdens and troubles our souls, then what will happen when such torments and burnings are added to the darkness? Therefore, I beseech you, let us constantly keep this in mind and endure sorrow from words, so as not to experience punishment in deed. And all this will certainly come to pass, and those who do deeds worthy of the punishments there will not be delivered by anyone, neither father, nor mother, nor brother, even if he has great boldness and great strength before God. A brother will not deliver, says (Scripture), shall a man deliver (Psalm 48:8)? (God) Himself will reward each one according to his deeds, and through them alone can one be saved and be tormented.

"And I say unto you, Make yourselves friends with the riches of unrighteousness" (Luke 16:9). Let us obey, for this is the commandment of the Lord; let us share the surplus of wealth to the needy; let us give alms as long as it is in our power - this is what it means to make friends for ourselves with wealth; let us squander wealth on the poor, that we may exhaust the fire there, that we may quench it, that we may have boldness there. There they (friends) will not receive us, but our works. And that it is not just the acquisition of friends that can save us is evident from the addition itself. Why, indeed, did He not say, "Make yourselves friends, that they may receive you into eternal dwellings," but added also how (to do this)? Having said, "By unrighteous riches," He expressed that it is necessary to make friends by means of possessions, and suggested that friendship alone will not protect us, unless we have good works, unless we squander righteously the wealth we have gathered unjustly. Such a commandment to us about alms applies not only to the rich, but also to the poor; even if one eats by begging from others, and this commandment applies to him, for no, verily, there is not a single poor man, no matter how poor he may be, that he does not have "two mites" (Mark 12:42). Consequently, it is possible for him who gives little to surpass those who have much, and those who give much, as was the case with that widow. The amount of alms is measured not by the measure of what is given, but by the will and diligence of those who give. So everywhere there is a need for will, everywhere love for God. If we do everything according to its prompting, then, even if we give a little, having a little, God will not turn away His face, but will accept even the small as great and extraordinary. He looks at volition, and not at what is given; if he sees that it is great, he turns his decision and sentence upon it, and makes (the givers) partakers of eternal blessings, which may we all be vouchsafed to attain, by grace and love for mankind (our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages, Amen).

CONVERSATION 2

"This, being the radiance of glory and the image of His hypostasis, and upholding all things by the word of His power, having accomplished by Himself the cleansing of our sins..." (Hebrews 1:3).

1. It is always necessary to have a reverent frame of mind, especially when we speak or hear anything about God, because neither the tongue can say nor the ear can hear anything commensurate with the (greatness) of God. What do I say, tongue and ear? The very intellect, which greatly surpasses them, cannot comprehend anything exactly when we want to say something about God, because if the peace of God surpasses all understanding (Phil. 4:7), and if the things prepared for those who love it have not ascended into the heart of man (1 Cor. 3:9), how much more does the God of peace Himself, the Creator of all things, incomparably surpass our understanding. Therefore, we must accept everything with faith and reverence, and when the word becomes weak and cannot express exactly what is offered, then we must especially praise God, because we have such a God who surpasses our mind and word. Much of what we think of God we cannot express in words, and much that we express in words we cannot represent with the mind; for example, we know that God (is present) everywhere, but in what way we do not understand this; We know that there is some incorporeal force, the author of all good, but how it exists we do not know. This we say, but we do not understand; I say that God is everywhere, but I do not understand; I say that He is without beginning, but I do not comprehend it; I say that He begets from Himself, but again I do not know how to understand this. Otherwise, it is impossible to express in words, i.e. the mind imagines, but language cannot express. And so that you may know how Paul himself was unable (to express) how the similitudes he adduces are not exact, and that you may be terrified after that and seek nothing more proper, listen: having spoken of the Son and called Him the Creator, what does he add? "This is the radiance of glory and the image of His hypostasis." This must be accepted with reverence, and absurd thoughts must be rejected. "Radiance," he says, "of glory." See in what sense he accepts this, and accept in the same way, i.e., what is of Him (the Son is from the Father), what is impassible, what is without diminution or humiliation; and there are people who deduce some absurdities from this likeness. "Radiance," they say, is not independent, has (the foundation of) being in another.