The word, "today," he said, so that they would never lose hope. "But instruct [1]," he says, "one another every day, as long as it is possible to say, 'today'" - i.e. if anyone sins, let him have hope, as long as there is "today". Let no one despair while he is alive. Especially, he says, "that there should not be in any of you a wicked and unfaithful heart"; but if it does, let no one despair, but correct himself, because as long as we are in this world, the "now" takes place. Here he speaks not only of unbelief, but also of murmuring. "Whose bones," he says, "fell in the wilderness." Then, lest anyone should think that then there will simply be no rest, he adds punishment, saying: "For the word of God is alive and active, and sharper than any two-edged sword: it pierces to the division of soul and spirit, joints and marrow, and judges the thoughts and intentions of the heart (Heb. 4:12). Here he speaks of hell and punishment. The Word of God, he says, passes to the innermost (refuge) of our hearts and penetrates the soul. Here there will no longer be the fall of bones, nor the deprivation of the earth, as there, but (the loss of) the kingdom of heaven and the surrender to eternal hell, endless punishment and torment. "But instruct (comfort) one another." Notice his meekness and kindness; He did not say, "Rebuke," but, "Instruct (comfort)." This is how we should act with those who are oppressed by sorrow! He says the same thing in the Epistle to the Thessalonians: "Admonish the disorderly"; but not so with regard to the faint-hearted, but how? – "comfort the faint-hearted, support the weak, be long-suffering towards all" (1 Thess. 5:14). What does it mean, "comfort"? In other words: do not deprive him of hope, do not bring him to despair, because whoever does not console the oppressed with sorrow brings him to greater hardening. "Lest any of you be hardened, being deceived by sin."

Further, (the Apostle) inspires them with hope: "For we," he says, "have become partakers of Christ," as if he were saying: He who has loved us so much, who has vouchsafed us such blessings that He has made us His body, will not despise those who are perishing. Let us consider, he says, what we have been vouchsafed: we and Christ are one. Let us not harbor disbelief in Him. Here again he alludes to what he said elsewhere: "If we endure, we shall also reign with Him" (2 Tim. 2:12); this is precisely the meaning of the words: "we have become partakers", i.e. we have a share in that which belongs to Christ. He borrows persuasions now from pleasant things: "We have become," he says, "partakers of Christ," now from sorrowful ones: "Let us beware lest, when there is still a promise to enter into His rest, any of you be found late," because this is certain and known. "They have tempted me," he says, "and have seen my works forty years." Do you see that one should not demand an account from God, but believe Him, whether He saves from calamity, or not? And he now reproaches them for tempting God. For he who desires to receive proofs of the power, or providence, or care (of God), does not yet believe that He is omnipotent and loving to mankind. This (the Apostle) also hints at in this epistle, since they perhaps desired to receive the testimony and proof of His power and providence for them in temptations. Do you see how irritation and anger always come from unbelief? What does he say (further)? "Therefore there is still a Sabbath for the people of God." Notice the order of all his speech. (God) swore, he says, to the ancients that they would not enter into rest, and they did not enter. Then, after a long time after them, addressing the Jews, He said: "Harden not your hearts, as in the time of murmuring, in the day of temptation in the wilderness, where your fathers tempted Me." From this it is evident that there is another rest, because it is not spoken of here of Palestine, for they already possessed it, and not of the seventh day, but of this day, which has been for a long time. Consequently, it points to some other, true peace.

4. Indeed, this is a kind of peace in which there is no sickness, no sorrow, no sighing, in which there are no worries, no labors, no sorrows, no fear that strikes and shakes the soul, but there is only the fear of God, filled with joy. There are no words: "In the sweat of thy face shalt thou eat bread," and "thorns and thistles it shall bring forth unto thee" (Gen. 3:18,19); there are no thorns or thistles; It is not heard: "In sickness you will bear children; and thy desire is for thy husband, and he shall rule over thee" (Gen. 3:16). Everything is there - peace, joy, merrierness, sweetness, goodness, meekness, truth, love. There is no envy, no hatred, no sickness, no bodily death, no spiritual death, no darkness, no night; everything is day, everything is light, everything is pleasure; there is neither fatigue nor satiety, but there will be a constant desire for the same blessings. Do you want me to give you some picture of the state there? It's impossible; however, I will try to depict him to you as much as possible.

But it is impossible, as I have said, to depict everything in words; It is necessary to experience and know by experience. Tell me: how do you think Adam lived in Paradise? And that life will be as many times better than this life as the sky is better than the earth. But let's look for another comparison. If it were to happen that the king now were to possess the whole world, and then have no trouble either from wars or cares, but only to receive honors and enjoy, to surround himself with a multitude of spearmen, to receive streams of gold from everywhere, and to be in glory, what state do you think his soul would be in, if he saw that wars had ceased all over the earth? Something similar will happen then. However, even this does not give us a sufficient image (of the future life); therefore it is necessary to look for another (comparison). Imagine that a king's child, who feels nothing while he is in the womb, happened to come out of there and suddenly ascend the royal throne, and not gradually, but suddenly, to receive everything. Such will be the state of affairs at that time. Or (it will be like the state) of a prisoner who, having suffered many evils, would suddenly be elevated to the royal throne. But even in this way we do not yet present an accurate depiction, because here, no matter what blessings one receives, even the kingdom itself, on the first day he feels a living joy, and on the second, and in the third, with the passage of time, although the joy still remains, it is not the same, it is always diminished by habit, whatever it may be; and there (joy) not only does not decrease, but even increases. Consider, then, what it will be like when the soul, having departed from here, does not expect either cessation or change of those blessings, but on the contrary increases, and (enjoys) a life that has no end, free from all danger, from all care and sorrow, full of pleasures and innumerable blessings. If we, going out into the field and seeing there the tents of warriors dressed in coverings, and spears, and helmets, the bulges of shields shining with brilliance, are delighted at such a sight; If, having been vouchsafed to see the king marching in their midst, or riding on a horse with golden weapons, we think that we have achieved everything, then what do you think will happen when you see the eternal dwellings of the saints established in heaven, for it is said: "They received you into eternal abodes" (Luke 16:9), when you see that each one shines brighter than the sun's rays, not of brass and iron, but from that eternal glory, the splendor of which cannot be seen by the human eye? And it will be with people; And what can be said of the myriad of angels, archangels, cherubim, seraphim, thrones, dominions, principalities, powers, whose beauty is inexplicable and surpasses all conception? However, how long shall I strive to depict the incomprehensible? "Eye hath not seen," says (the Apostle), "ear hath not heard, nor entered into the heart of man, the things which God hath prepared for them that love Him" (1 Cor. 2:9). Therefore, there is no more worthy of pity than those who are deprived of these blessings, and more blessed than those who receive them. May we also be vouchsafed to be among these blessed, that we may receive eternal blessings in Christ Jesus our Lord, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

[1] This word can also be translated as "comfort" (παρακαλειτε), this meaning is closer to the interpretation of Chrysostom.

CONVERSATION 7

"Let us therefore try to enter into that rest, lest anyone fall into disobedience by the same example. For the word of God is alive and active, and sharper than any two-edged sword: it penetrates to the division of soul and spirit, joints and marrow, and judges the thoughts and intentions of the heart. And there is no creature hidden from Him, but all things are naked and open before His eyes: to Him we will give an account" (Hebrews 4:11-13).

1. Faith is a great and salvific work; Without it, it is impossible to be saved. But it cannot bring (salvation) by itself, but a right life is also needed. For this reason Paul offers people who have already been vouchsafed the sacraments, the following exhortation: "Let us therefore strive to enter into that rest." "Let us try," he says, because faith alone is not enough, and it is necessary to add a (good) life, it is necessary to have great diligence. Truly, we need great diligence in order to ascend to heaven. For if those who suffered so many calamities in the wilderness were not worthy of the (promised) land, if they could not receive the land because they murmured and gave themselves up to fornication, then how can we be worthy of heaven, living scattered and careless? Therefore, we need great diligence. And behold, it is not only that (the Apostle) who is in danger that otherwise we will not enter (into rest) - he did not say: "Let us try to enter into rest," so as not to be deprived of such blessings - but added that which especially touches people. What exactly? "lest anyone fall into disobedience by the same example" - i.e. we must direct our mind, hope, expectation there, so as not to fall in the same way. The example (of the Jews) shows that we can fall. "By the same example," he says; And further, lest you, when you hear the expression, "In the same way," think that the punishment for us will be the same, listen to what he adds: "For the word of God is alive and active, and sharper than any two-edged sword: it pierces to the division of soul and spirit, joints and marrow, and judges the thoughts and intentions of the heart." Here he suggests that (in ancient times) the same word of God was at work, that it lives and has not perished. Therefore, when you hear what is said about the word, do not think of a simple word: it is "sharper," he says, "than any sword." Notice what a device he makes, and from this learn why the prophets also had to speak of weapons, of the bow and the sword. "If [anyone] does not turn," says (the Psalmist), "He sharpens His sword, bends His bow" (Psalm 7:13). If now, after so long a time and such a sleep, (the Apostle) cannot touch the words by the name alone, but has need of these expressions in order to present the simile more strongly, how much more were they needed then. "It penetrates," he says, "to the separation of soul and spirit." What does this mean? It expresses nothing terrible: either that it separates the spirit from the soul, or that it penetrates the most incorporeal beings, not like the sword, which (pierces) only the body. He shows here that it punishes the soul, and the innermost examines, and penetrates the whole person. "And he judges the thoughts and intentions of the heart. And there is no creature hidden from Him." In this way he especially frightens them. And the meaning of his words is this: If, he says, you stand in the faith, but not yet with full conviction, do not give yourselves up to tranquillity; it judges what is hidden in the heart, because it also passes there to test and punish. But what do I say, he continues, about people? Even if you point to angels, archangels, cherubim, seraphim, and any created beings, everything is open before His eyes, everything is manifest and clear, nothing can be hidden from Him. "But all things are naked and open before His eyes: to Him we will give an account" (τετραχηλισμένα), he said, borrowing this figurative expression from the skin taken from the sacrifices being slaughtered. When someone slaughters a sacrifice and skins an animal, then all the entrails are opened and made visible to our eyes: so also all things are open before God. Notice how often (the apostle) uses material images; it depended on the infirmity of the listeners. And that they were weak, he expressed when he called them "unable to hear" (Heb. 5:11), and having need of milk, and not solid food. "All things are naked and open before His eyes: to Him we will give an account." What does it mean: "by the same example he did not fall into disobedience"? Here he seems to explain the reason why (the Jews) did not see the land. They, he says, received the pledge of God's power, but when they should have believed, they gave themselves over to fear, did not think anything lofty about God, fell into faint-heartedness, and thus perished. Something else may be said, namely, that they, having made the greater part of the journey, and being already at the very gates, at the very wharf, were shipwrecked. The same, says (the Apostle), I fear for your sake. This is the meaning of the words: "by the same example he did not fall into disobedience." And that they also endured much, he testifies to this later, when he says to them: "Remember your former days, when you were enlightened, and endured the great feat of suffering" (Hebrews 10:32). Thus, let no one give himself over to cowardice, despair at the end of the podvig and do not fall. And there are, in fact, people who at first rush to podvig with lively zeal, and then, not wishing to add a little to them, lose everything. Your ancestors, he says, can sufficiently teach you not to fall into the same thing, so as not to endure the same thing that they suffered. This is the meaning of the words: "by the same example he did not fall into disobedience." Therefore, he says, let us not faint, as he says to them at the end: "Strengthen the hands that are drooping, and the knees that are weak" (Hebrews 12:12). "Lest anyone," he says, "fall into disobedience by the same example"; and this truly means falling. Then, lest thou, when thou hearest, "By the same example thou shalt fall into disobedience," thou shalt not understand here the same death as they (the Jews) were subjected to, see what he says: "For the word of God is alive and active, and sharper than any two-edged sword." The word strikes the souls of such people more mightily than any sword, inflicts heavy blows, and inflicts mortal wounds. And (the apostle) has no need to prove or confirm this, presenting such clear events. What kind of war, he says, what sword destroyed them (the Jews)? Did they not simply fall of their own accord? Let us, therefore, not be careless, because we have not yet suffered the same thing: "As long as it is possible to say, 'Today,'" we must be careful. But having expressed such (the effects of the word) on the soul, so that the hearers do not remain careless, he adds (its effects) also on the body; Just as a king deals with commanders who have committed important crimes, first depriving them of their military leadership, then stripping them of their belt and rank, and finally, summoning a herald, punishes them, so also does the sword of the Spirit. After this, in order to make his words more striking, he talks about the Son and says: "To Him we will give an account," i.e. to Him we will give an account of our deeds. Therefore, let us not fall down and give way to faint-heartedness. What has been said is sufficient for admonition; but he is not satisfied with this, but adds the following: "having a great High Priest, who has passed through heaven, Jesus the Son of God" (Hebrews 4:14).

2. And that he really said this for such a purpose, is evident from what follows: "For we have," he adds, "not such a high priest, who cannot have compassion on us in our weaknesses" (Hebrews 4:15). For the same reason he said above: "For as He Himself endured, being tempted, He is able to help them that are tempted" (Hebrews 2:18). See how he does the same thing here. The meaning of his words is as follows: (Christ) walked the same path that we are walking now, or even the most difficult; He has experienced all things human. When (the Apostle) said: "And there is no creature hidden from Him," he points to divinity; and when he began to speak of His flesh, he again said something despised: "Therefore having," he says, "a great high priest who passed through the heavens"; - shows His great care (for people) for whom He intercedes as His own, and does not want them to fall. Moses, he says, did not enter into rest, but He did; And in what way, I will explain. But it is not surprising that he did not express this directly: either in order that he might not think to seek an excuse for himself, he included (Moses) among the others, or in order that they might not think that he was reproaching this man, he did not express himself clearly, because if they, although he said nothing of the kind, accused him of speaking against Moses and the law, then much more would they accuse him if he said that (rest is) not Palestine, but heaven. However, he does not attribute everything to the High Priest, but demands a certain work from us, namely, confession. "Therefore," he says, "having a great high priest who has passed through heaven, Jesus the Son of God, let us hold fast to [our] confession." What confession is he talking about? (On the confession) that there is resurrection, recompense, and innumerable blessings, that Christ is God, that (our) faith is right: this we must confess, this we must contain. The truth of all this is evident from the fact that the high priest entered (into heaven) (Heb. 9:24). Therefore, let us confess, so that we may not fall away; although these blessings do not exist (here), we will confess; if they were now, they would be a lie. It is also true that they are postponed, because our High Priest is great: "We have not such a high priest who cannot sympathize with us in our infirmities." He does not know our condition, as many of the chief priests do, who do not know (not only) the suffering, but also what suffering is. It is impossible for people to know the sufferings of a sufferer who has not experienced and felt them himself. But our High Priest has experienced all things; for this reason He experienced all things beforehand, and then ascended to be able to suffer together. "Who, like [us], is tempted in all things, save sin." As above (the Apostle) said: also (Hebrews 2:14), so here: "like [us]", i.e., He was subjected to persecution, spitting, reproach, ridicule, slander, exile, and finally crucifixion. "Like [we] tempted in all things, save sin." Here he also inspires something else, namely, that it is possible for one who is in sorrow to be without sin. When he says, "In the likeness of the flesh," he does not mean that (Christ took) the likeness of the flesh, but that He took on flesh. Why should we say: in the likeness? Because he has sinful flesh in mind; His flesh was like our flesh; in nature it was the same as ours, but in relation to sin it was not the same. "Wherefore let us draw boldly unto the throne of grace, that we may receive mercy, and obtain grace for timely help" (Hebrews 4:16). What throne of grace does he speak of? Of the royal throne, of which it is said, "The Lord said to my Lord, Sit at my right hand, till I make thy enemies thy footstool." (Psalm 109:1). It is as if He were saying: let us approach with boldness, because we have a sinless High Priest who overcomes the world: "Be of good cheer," He said, "I have overcome the world" (John 16:33); it means to endure everything and be clean from sins. But, you will say, if we are under sin, and He is sinless, then how will we approach Him with boldness? So that (His throne) is now the throne of grace, and not of judgment.

For this reason let us approach with boldness, that we may receive the mercy which we desire; and this (what we desire) is precisely His mercy and royal gift. "And find grace for timely help." He said well, "For timely help." If, he says, you will approach now, you will receive both grace and mercy, because you will approach in good time; but if you approach then, you will not receive it, because then it will be untimely to approach; then (His throne) will no longer be a throne of grace. The throne of grace exists as long as the King who bestows grace sits on it; and when the end comes, then He will stand in judgment, because it is said: "Arise, O God, judge the earth" (Psalm 81:8). Something else can be said (here): "Let us approach," he says, "with boldness," i.e., having nothing evil on our conscience, without giving ourselves over to doubt, because such (the doubter) cannot approach with boldness. That is why it is said in another place: "In the time of favor I heard Thee, and in the day of salvation I helped Thee" (Isaiah 49:8). And now the repentance received by sinners after the font (forgiveness through) is a work of grace. And lest thou, when thou hearest that He is the High Priest, think that He stands (before God, the Apostle) and here represents Him sitting on the throne; Meanwhile, the priest is not sitting, but standing. Do you see that His high priesthood is not the result of His essence, but of grace, condescension, and humiliation? It is opportune to say to us now: let us approach and ask boldly, let us bring only faith, and He will give us everything. Now is the time of the gift; No one, despair. The time of despair will then come when the palace is closed, when the king enters to see those who sit at table, when the bosom of the patriarch accommodates those who will be worthy of it; And now there is not, because the exploits are not yet over, the struggle is still going on, the reward is still ahead.

3. Let us make haste; and Paul says, "Therefore I do not flee as to that which is unfaithful" (1 Cor. 9:26). You need to run, and run unrelentingly. The runner does not look at anything, whether he meets meadows or barren places. The runner does not pay attention to the spectators, but to the reward: whether they are rich or poor, whether someone laughs or praises, whether he blasphemes, whether he throws stones, whether he plunders his house, whether he sees his children or his wife, or whatever it may be, he never turns back, but cares only about one thing - to flee and receive the reward. He who runs does not stop anywhere, because if he shows even a little negligence, he will lose everything. The runner not only does not weaken at the end (of the race), but then he tries to run with special strength. This I have said against those who say: in youth we struggled, in youth we fasted, and now we are old. Now it is especially necessary to strengthen piety. Do not count your old feats for me; but now especially be young and flourishing. Whoever is engaged in bodily feats, indeed, having lived to gray hair, can no longer flee as before, because his entire podvig was bodily.

But why do you diminish your feats? Here you need a soul, a cheerful soul; but the soul in old age is strengthened, then it blossoms more, then it is more exalted. As the body, when it is possessed by fever and other diseases, even if it is strong, is exhausted, and when it is freed from this misfortune, it regains its strength, so the soul, in youth, is possessed by fever, then it is especially possessed by the love of glory, of satiety, of voluptuous pleasures, and many other deceptions; but when old age comes to her, then all these passions are driven away, some by time, others by wisdom. Old age, weakening the strength of the body, prevents the soul (of the elders) from giving itself over to passions, even if it desires, but taming them as if they were some kind of enemies, it places it in a place free from anxiety, produces great silence in it and inspires great fear, since if no one else, then the elders know that they will die and in every way stand close to death. Thus, when worldly desires arise on the one hand, and on the other hand there is an expectation of judgment, which tames the disobedience of the soul, it becomes more attentive if it wills. But do we not see, you will say, old men who are worse than young men? You point out to me the extreme depravity: for we also see the possessed - how they themselves, without any (extraneous) push, throw themselves into the abysses. In the same way, extreme depravity is when an old man suffers from the diseases of young men; he no longer has justification in (referring to) youth, he cannot say: "Remember not the sins of my youth and my transgressions" (Psalm 24:7). Remaining vicious in old age, he shows that in his youth he was like this not through ignorance, not through inexperience, not because of (young) age, but because of negligence. Only he can say: "Remember not the sins of my youth and my transgressions," who behaves befitting an elder, who has reformed in old age; And whoever in old age still acts outrageously, is it possible for such a person to be called an elder, when he does not even honor his own age? For he who says, "Remember not the sins of my youth and my transgressions," says it as a man who lives rightly in old age.

Therefore, by the deeds of old age, do not deprive yourself of forgiveness even in the sins of youth. In fact, is not what is done absurd and beyond the limits of forgiveness? The elder gets drunk, sitting in the taverns; the elder hurries to the horse lists; An elder to come to the spectacles, running with the crowd, like a child! It is truly shameful and ridiculous to adorn oneself with gray hair on the outside, but to have a childish meaning on the inside. If any young man insults him, he immediately puts his gray hair on display. Be ashamed of them beforehand. If you are not ashamed of your gray hair, and at the same time being an old man, then how do you demand that a young man be ashamed of your gray hair? You do not honor your gray hairs, but disgrace them. God has honored you with gray hair, has granted you an important advantage: why do you give up your own honor? How will a young man revere you, when you give yourself over to voluptuousness more than he? Gray hair is venerable when the one adorned with it acts as befits gray hair; and when he riots like young men, then he is funnier than young men. How can you exhort young men, old men, who are drunk to disorder? I say this not in order to reproach the elders, let it not be, but (in order to correct) the youths, because those who act in this way seem to me to be young men, even though they have entered the hundredth year of their lives; as well as young men, even if they are children of little age, if they behave chastely, are much better than the elders. These are not my words, but the Scriptures make the following distinction between them: "For it is not in longevity," it says, "that honorable old age is measured, nor by the number of years" (Wis. Sol. 4:8, 9).

4. We revere gray hair not because we prefer white to black, but because it is a sign of a virtuous life; looking at it, we conclude from it to the inner gray hair. Therefore, those who do deeds unworthy of gray hair become even more ridiculous.