4. And indeed, alms are good and a gift of God; and almsgiving likens us to God Himself in the power of our possibilities. This is what makes a person human. That is why someone, presenting the model of man, said among other things: "Many praise a man for his mercy, but who finds a truthful man?" (a man is a great thing, and a man is a precious thing, do mercy) (Proverbs 20:6). This grace is more important than the gift of raising the dead. To feed the hungry Christ is much more important than to raise the dead in the name of Jesus. There you do good to Christ, and here He does good to you. And the reward is for the one who does good himself, and not for the one who receives it from another. Here, when performing miracles, you yourself become indebted to God, and in the matter of almsgiving you lend God. Alms are such only when you give it willingly, generously, when you think that you do not give, but accept yourself, when you recognize it for yourself as a benefit and gain, and not a loss. Otherwise, it is not grace. He who shows mercy to another should rejoice, not grieve. Is it not foolish, in fact, to alleviate the sorrow of another, to grieve oneself? Then you are no longer giving alms. If you grieve that you have saved another from sorrow, then you are setting an example of extreme cruelty and inhumanity. It is better not to save than to save like that. And what, in fact, are you grieving about, man? Is it that your gold will decrease? But if you have such a disposition, then don't give it at all. If you do not believe that a great treasure is deposited for you in heaven, then do not give it to you. But you want retribution here. For what? Leave alms to be almsgiving, and not buying. True, many have received recompense here, but this does not mean that they will have more than those who have not received here. On the contrary, some of them (have received their reward here) as the weakest, because they have not yet greatly desired the good things to come. As greedy people, who do not know decorum and are slaves to the belly, being called to the royal table and not waiting for the proper time, like little children, deprive themselves of true pleasure when they seize ahead and fill the belly with the worst viands, so those who seek a reward here and receive it diminish their future reward. By lending, you want to get back what you have given after a long time, and not soon, so that by such a delay the profit will increase. And in the matter of almsgiving, you immediately demand recompense, knowing that you will live forever not here, but there, that you will not be judged here, but there you will give an account.

For this reason, whatever we prepare here, we leave here. Whether we build houses, or buy fields, slaves, vessels, or the like, the Lord does not allow us to take with us when we depart from here. And not only does He not allow you to take with you when you depart from here, but He does not give you any payment for this, because He said to you beforehand: Do not collect or spend what is not yours, but collect and spend only what is yours. Why, then, do you, forsaking your own, labor on what is not yours, and spend what is not yours, in order to destroy both labor and reward, and then to be subjected to extreme punishment? Don't do that, I beg you. But if we are strangers by nature, then we will also be strangers by will, so that we may not be despised and rejected aliens there. If we wish to become citizens here, we will not be citizens either here or there. But if we remain strangers, and live as strangers do, then we will receive the rights of citizens both here and there. The righteous man, even having nothing, has everything here as his own, and, having passed into heaven, will behold his eternal shelters; here he will not tolerate any trouble, because no one can make a stranger one for whom the whole earth is a fatherland, and having reached his fatherland, he will receive true wealth. Thus, in order for us to enjoy both these and other blessings, both present and future, let us use the present as we should. In this way let us also become citizens of heaven, and we will receive great boldness, which may we all be vouchsafed by grace and love for mankind (our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages, Amen).

CONVERSATION 17

"And how ye abound in all things: faith, and word, and knowledge, and all diligence" (2 Corinthians 8:7).

1. See how again (the Apostle) combines with praise the exhortation to attain greater praise. He did not say, "As you give," but "You abound... by faith" (as you abound in faith), i.e., by the gifts of faith, "and by the word," i.e., by the word of wisdom, "and by understanding," i.e., by the knowledge of the dogmas of the faith, "and by all diligence," i.e., by zeal for the other virtues, "and by your love for us," i.e., "the love of which I have already spoken and of which I have given proof." "Thus abound in this virtue" (And in this grace you abound). Do you see that for this reason he began his speech with such praises, in order that, going in order, he might arouse in them the same zeal for almsgiving? "I do not say these things as a commandment" (v. 8). See how lenient he is to them everywhere, does not make burdens, violence and coercion. He is especially careful that his words should not be burdened or coerced. Since he constantly exhorted them, and praised the Macedonians very much, so that alms (the Corinthians) would not be deemed necessary, he says: "I say this not as a commandment, but by the diligence of others I test the sincerity of your love" (not according to the command of the word, but for the sake of others, diligence, and your true love, tempting), – "I do not speak as one who doubts – this is not seen here – but as one who wishes to make your love visible and open to all, and even stronger; I say this in order to arouse you to the same zeal; I have mentioned the diligence (of the Macedonians) to enlighten, purify, and awaken your disposition." Then he passes on to another higher kind of persuasion, leaving no way to exhort, but uses everything and uses different turns of phrase. Thus he exhorted them, now praising others: "You know the grace of God given in the churches of Macedonia"; then, praising them: "You abound in all things: in faith, and in word, and in knowledge," – for it is very sensitive for a person to see that he has become inferior not only to others, but also to himself. At last he comes to that which is the top and crown of the exhortation: "For ye know," he says, "the grace of our Lord Jesus Christ, that when he was rich, he became poor for your sake, that ye might be enriched by his poverty" (v. 9). "Imagine," he says, "the grace of God, think and meditate on it, and do not pay attention to it in passing, but delve into all its greatness and vastness: and then spare nothing of your possessions. He hath exhausted his glory, that ye may be enriched, not in riches, but in his poverty. If you do not believe that poverty produces wealth, then remember your Lord, and you will no longer doubt. In fact, if He had not become poor, you would not have become rich. It is truly surprising that poverty has enriched wealth." And by riches he here calls the knowledge of godliness, the cleansing of sins, justification, sanctification, and other innumerable blessings, which (Christ) has given and promised to give us. And all these things have been acquired for us through poverty. What kind of poverty? That He took flesh, became man, and endured suffering; though He owed you nothing, yet you owe Him. "I give counsel to you, for it is profitable for you" (v. 10). See how he again takes care not to be a burden, and how he softens his speech with these two expressions: "I give advice," and "for your benefit." "I do not coerce," he says, "I do not do violence, nor do I demand against one's will; and I say this not so much for the benefit of those who receive alms, as for your own." Then he presents them as an example, and not others: "To you, who not only began to do this, but also desired it from the past year" (who did not exactly do it, but also wanted it, before often from the past summer). See how he shows that they also voluntarily and without exhortation came to the same thing. Since he testified about the Thessalonians that they willingly and with much supplication approached almsgiving, he wishes to show that the Corinthians are the same perfection. Therefore he said: "Not only did they begin to do this, but they also desired"; And: "Not only have you begun now, but from the past year. Wherefore I beseech you to do what you have previously stirred yourselves up to with all diligence." "Do now the very work" (v. 11). He did not say, "Do it," but "put an end to it." "That which they earnestly desired, that should be done" (That as there was zeal to will, so shall it be done by this, if thou hast done it); that is, that this beautiful deed should not stop at zeal alone, but, being really done, receive a reward. "For if there is diligence, it is received according to what he has, and not according to what he does not have" (v. 12).

What unspeakable wisdom! First he noticed that the Thessalonians acted beyond their strength, and praised them for this, saying: "I bear witness to them," and "beyond their strength"; and now, when he exhorts to give alms only according to one's ability, leaving the example of the Thessalonians to work in them, because he knew that it is not so much exhortation as emulation that induces imitation in such matters, he says: "For if there is diligence, it is received according to what he has, and not according to what he does not have." "Do not be afraid," he says, "of what I have said (about the Thessalonians) – I have said this in praise of their generosity; God demands all possible almsgiving, according to what one has what, and not according to what one does not have." The word "favorable" here also means that "required." Trusting in the power of the example presented, he softens (his words) and thus inclines them even more to almsgiving. Wherefore he added, "It is not [required] that others should be relieved, but that you should be burdened" (for there is no joy for others, but sorrow for you) (v. 13).

2. True, Christ, on the contrary, praised the widow that she had exhausted all her sustenance, and gave out of poverty (Mark 12:44). But (the Apostle) said to the Corinthians, in whose time he preferred to starve: "It is better for me," he says, "to die than that any man should destroy my praise" (for it is better for me to die than for anyone to destroy my praise) (1 Cor. 9:15). For this reason he also gives moderate instruction, he praises those who give alms beyond their strength, but does not force them to do the same – not because he does not desire, but because they were still weak. Otherwise, why should we praise (the Macedonians) that "in the midst of the great trial of sorrows they abound in joy; and their deep poverty abounds in the riches of their hospitality," and that they gave alms beyond their strength? Is it not explicit, in order to induce (the Corinthians also) to do the same? Consequently, if he seems to agree to less, he does so in order to encourage them to do more by example. See how imperceptibly directs you to the same thing with the following words. Namely, to what he has said, He adds, "Your abundance is to make up for their want," v. 14. As with the above, so with these words he wants to ease his commandment; not only by this, but also by the presentation of the reward, it makes it lighter, and speaks of them more than they are worth. "Their abundance is to [replenish the] your lack, so that there may be equity" (Let there be equality in this time, and there will be an excess in your deprivation). What does he want to say? "You are rich in money, and they are rich in purity of life and boldness to God. Give them, therefore, of your possessions, which you have in abundance, and they have not, that you may receive from them in return boldness to God, in which they are rich, and you are lacking." Do you see now how he imperceptibly persuades (the Corinthians) to give both beyond their strength and from lack? "If you want," he says, "to receive only from the abundance, then give out of the abundance. If you want to gain everything, then give both for lack and beyond strength." However, he does not say this explicitly, but allows his listeners to reach this conclusion by their own conclusion. For the time being, he himself continues the exhortation that was supposed to be in accordance with his purpose, adding that it was apparently necessary to say: "so that there may be equality" (so that there will be equality in the present time). How will this equality be? So that "we and they will mutually give each other surpluses, and make up for the shortcomings." But what kind of equality is there – to pay for the things of the flesh to the spiritual? After all, the latter is much superior to the former. Why does he call it equality? He called this equality only in relation either to excess and deprivation, or to the present life, wherefore, having said "equality," he added, "in the present time." And he said this in order to bring down the pride of the rich and to show that, after departing from here, those who lived spiritually will have greater advantages. In the present life we are all in many respects equal; but then there will be a great division, the greatest advantages, because the righteous will shine brighter than the sun. Then, since he has shown that (the Corinthians) not only give, but also mutually receive even more, he wants to excite their zeal in another way, showing that if they do not give what is to others, they will not have more for themselves, even though they take everything; And he cites an ancient legend as an example: "As it is written: he who gathered much, had not superfluous; and he who is little did not lack" (as it is written: he who has many things has not multiplied, and those who have little, he has not diminished) (v. 15; Exodus 16:18). This was the case with the gathering of manna: some gathered more, others less, but both found in themselves in equal measure; with this God punished for insatiability. (The Apostle) pointed this out in order both to frighten (the Corinthians) with an ancient event, and to persuade them never to desire more, as well as not to grieve if they have little. And not only was it so with manna, but the same, as can be seen, is now happening in everyday affairs. We all fill our stomachs in the same way, we live for one definite time, and we are all clothed in the same body; therefore, neither the rich will gain anything from abundance, nor the poor will lose from poverty. Why then do you tremble in poverty? Why do you pursue wealth? "I am afraid," you say, "lest necessity compel you to go to other people's doors and ask your neighbor." I often hear many people even pray for this and say, "Don't let me ever need human help." Hearing this, I laugh a lot, because such a fear is befitting only children. In fact, every day and in everything, so to speak, we need each other's help. Therefore, such words are peculiar only to an unreasonable and haughty person who does not know the state of affairs well. Do you not see that we all have need of each other? A warrior in a craftsman, a craftsman in a merchant, a merchant in a farmer, a slave in a free master, a master in a slave, the poor in a rich man, the rich in the poor, the earning nothing in the giver of alms, the giver in the receiver, for he who accepts alms also satisfies the greatest need, the highest of all needs. If there were no beggars, then much would be lost for our salvation, because we would have nowhere to sell our possessions. In this way, the beggar, who seems to be the most useless, turns out to be the most useful of all. But if it is shameful for you to have need of another, then you can only die, because whoever is ashamed of it cannot live. "But I cannot," you say, "bear the proud look." Why do you, accusing another of pride, shame yourself with the same accusation? For even that is pride, if you do not tolerate the arrogance of a proud man. Why then do you fear, tremble at that which is not worthy of any attention, and because of this you are terrified of poverty? No matter how rich you are, you will still need a multitude of people who are worse than you; the richer you become, the more you expose yourself to this misfortune.

3. So you yourself do not know what you are praying for when you ask for riches in order that you may have need of no one. You act as if someone going to sea, where swimmers, a ship, and many equipment are needed, began to pray that he would have no need of anyone. And if you really want not to be in great need of others, then ask for poverty. Being a beggar, if you ask anyone, it is only bread or clothing. And having become rich, you will need villages, and houses, and rents, and dignity, and security, and glory; You will need bosses, and not only them, but also the inhabitants of cities and villages, merchants and small sellers subordinate to them. Do you see that such speech is extremely unreasonable? In any case, no matter how terrible it may seem to you to have need of someone, it is impossible to get rid of it completely. And if you want to avoid the noisy crowd – which is permissible – then flee to the quiet harbor of poverty, renounce the multitude of worldly affairs, and do not consider it shameful to have need of anything else. Thus God arranged according to His ineffable wisdom! For if we are in need of one another, does not the very necessity of mutual aid bind us together in the bonds of friendship? And if we could satisfy our own needs, would we not become indomitable beasts? That is why God has subdued us to each other by force and necessity, and we are daily confronted with each other. And if He were to remove this bridle, who would seek the friendship of a neighbor? Therefore, let us not consider this shameful, let us not pray and say: do not let us have need of the help of another; on the contrary, let us pray, saying: "Do not allow those who are able to give us help to refuse us in our time of need." It is difficult not to need the help of another, but to steal what belongs to another. Yet we never pray about this, nor do we say, "Do not allow me to covet what is not theirs." On the contrary, needing something else seems terrible to you. Paul was in need many times, and was not ashamed, but on the contrary – he even rejoiced and praised those who rendered him services, saying: "And once and twice they sent me in need" (Phil. 4:16); and again: "To other churches I have caused expenses, receiving from them an allowance for your service" (2 Corinthians 11:8). Thus, to be ashamed of this is not characteristic of a rationally free soul, but of a pampered, depraved, and senseless soul. And it is God's will that we should have need of one another. Therefore, do not overthink. You say: "I cannot endure a man who is repeatedly implored and unyielding." But how does God (bear) you, whom He asked many times and was not heard, although He asked for what was good for you? "And as God Himself exhorts through us," says (the Apostle), "in the name of Christ we beseech you, be reconciled to God" (2 Corinthians 5:20). You say, "I am His servant." What of that? If you, His servant, are drunk, and He, your Lord, is hungry, and has not the food necessary for Himself, will the name of the servant protect you? On the contrary, it will burden you even more – when you live in three-story chambers, and He does not have the necessary shelter; when you rest on a soft bed, and He has no head. You say, "I gave." But he must not stop almsgiving. Only then can you have an excuse when you yourself do not have, when you yourself have nothing. As long as you have anything, even if you give to a thousand beggars, but as long as there are other hungering people, there is no excuse for you. But if you still lock up the wheat, raise its price, and invent new and unheard-of ways to make a profit, what hope of salvation will you have? You are commanded to give freely to the hungry, but you do not want to give even for a moderate price. Christ has exhausted His glory for you, and you do not give Him even a piece of bread. Your dog is overeating, and Christ is faint with hunger; Thy servant is satiated with satiety, but thy and his Lord have not the necessary food. Where do friends do this? "Be reconciled to God," because this is the work of enemies and the most evil enemies. Therefore, let us be ashamed for the sake of the blessings that we have received and still have to receive. And if a beggar comes to us to beg alms, let us receive him with all goodwill, console him, encourage him with words, so that we ourselves may receive the same from God and from people.

"In all things, therefore, whatsoever ye would that men should do unto you, do ye also unto them" (Matt. 7:12). This law has nothing heavy or intolerable in it. Whatever you want for yourself, he says, do it. The reward is equal. It is not said, "Do not do to others what you do not want to do to yourself," but much more is prescribed; then it would only restrain from evil, and this requires doing good; in the latter lies the former. And it is not said, "Thus ye also will," but "Do unto them." What is the benefit? – "This is the law and the prophets." Do you want to be forgiven? Goodbye to you too. Do you not want to hear evil? And do not speak evil. Do you want to be praised? Praise (others) yourself. Do you want them not to be kidnapped from you? Don't steal it yourself. Do you see how he proved that good is inherent in us by nature, and that we have no need of external laws or teachers? By the very fact that we desire or do not desire something from our neighbor, we impose a law on ourselves. Thus, if you do not wish for yourself, but do it to another, or if you wish for yourself but do not do it to another, then you pronounce judgment on yourself, and you can no longer justify yourself by anything, as if you do not know and do not understand what you should do. Therefore, I beseech you, restore this law in yourselves, and read these clear and concise outlines; let us be to our neighbors what we wish to have for ourselves, so that we may enjoy peace in this life, and having attained future blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory, dominion, and honor to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 18

"Thanks be to God, who put such zeal for you in the heart of Titus" (2 Cor. 8:16).

1. Again (the apostle) praises Titus. Since he spoke about almsgiving, he now wants to speak about those who will accept alms from the Corinthians, and take them away. This was necessary to multiply the collection and to arouse greater readiness in the givers. He who is confident in the honesty of the servant, and is not suspicious of the receivers, gives with greater generosity. Listen, then, how here, too, in order to achieve this, he praises those who are sent with alms, among whom Titus was the first. He says: "Thanks be to God, who put such zeal for you in the heart of Titus." What does "such" mean? "As he had about the Thessalonians, or as I have." And note his wisdom. Having shown that this is the work of God, he offers thanks to the giver, in order to stir up (the Corinthians). "If God raised him up and sent him to you, then He Himself asks through him. Therefore, do not consider what happened to be the work of a man." But how can it be seen that God Himself instructed him? "For though I also asked him, yet he, being very earnest, went to you of his own free will" (v. 17). See how he shows that (Titus) does his work, and does not require promptings from others. Having given thanks to God, however, he does not attribute everything to God, but says that (Titus) himself volunteered for the work of his own free will, in order to inspire them with great love for him again. "he, being very zealous, came to you voluntarily," i.e., "he took the work for himself, hastened to the treasure, counted it to his own benefit to serve you, and loves you so much that he did not even need my exhortations. Although I asked him, it was not by this that he was aroused, but by his own will and the grace of God." "With him also we sent a brother, who is praised in all the churches for preaching the gospel" (v. 18).

Who is this brother? Some understand Luke, because of the Gospel history written by him, others Barnabas, since (the Apostle) also called oral preaching the gospel. Why does he not mention their names, while he calls Titus by name, and mentions his assistance in preaching the Gospel – he was so useful that in his absence Paul could not do anything great and important: "I had no rest for my spirit," he says, "because I did not find [there] my brother Titus" (2:13), and he says of his love for them: "And his heart is very well disposed towards you" (7:15), and of his zeal in collecting alms: "He went to you of his own free will"; and these, on the contrary, do not praise in this way, and do not even mention their names? What can I say to this? Perhaps they were unknown (to the Corinthians), therefore he does not extend in praise of them, since their virtues (the Corinthians) had not yet been known, but speaks of them as much as was necessary to inspire a good opinion of them and remove suspicion. But let us see why he praises this very brother. So, what does he praise for? Firstly, for preaching and for not only preaching, but even preaching as it should be and with due diligence. He did not say that he who preaches and preaches the gospel, but "he who is praised for the gospel." And lest they think that he is flattering him, he brings as witnesses not one, not two, not three people, but all the churches, saying: "In all the churches." Then he turns to him in honor the judgment of those who ordained him, which is also important. Wherefore, after the words, "In all the churches he is praised for the gospel," he added, "not only," v. 19. What does "not only" mean? He is worthy of respect not only because everyone approves and praises him for preaching, but also because he is "chosen from the churches to accompany us" (sanctified from the churches with us). From this I guess that (the apostle) means Barnabas. Further, it signifies his great dignity, indicating why he was ordained: "to accompany us for this good work which we serve" (to walk with us, with this grace which we serve). Do you see how much praise he attributes to him? He was famous for preaching the Gospel, and had a testimony of this from all the churches. "Sanctified with us," that is, to the same service in which Paul was, and everywhere he was his companion – both in temptations and in troubles, as the word "to accompany" shows. But what is the meaning of the words: "for this good which we serve" (with this grace which we serve)? That he is chosen to proclaim the word and preach the gospel, or to minister in the collection of alms; or rather, it seems to me, (the Apostle) points to both together. Then he adds: "To the glory of the Lord Himself, and [in] [the correspondence] to your diligence" (to the Lord Himself, to your glory and diligence). The meaning of these words is as follows: "We begged," he says, "that he should be chosen with us, and entrusted to him the office of steward of sacred property and deacon, which was not unimportant: 'Choose,' it is said, 'from among yourselves seven men who are known' (see the men of you bearing witness to seven) (Acts 2:11). 6:3), – and he was chosen by the churches by the consent of all the people." What is the meaning of the words: "To the Lord himself the glory and your diligence"? That is, "that God also may be glorified, and ye may become more diligent in almsgiving, when those who receive these alms shall be tried men, so that no one may have any suspicion of them, not even a false one."

2. "For this reason we sought out such men, and in order to avert this suspicion, we did not entrust everything to one, but sent Titus and another with him." Then, explaining the same words, "To the very glory and diligence of the Lord," he adds, "Taking heed lest we be reproached by any one, in such abundance of offerings entrusted to our ministry," v. 20. What is the meaning of these words? Worthy of Paul's virtue, and at the same time showing his great care and condescension. "Lest," he says, "anyone should suspect us, and have not the slightest reason to reproach us, that we appropriate something for ourselves from the alms given to us, we sent these (men), and not only one, but two and three." Do you see how it frees them from all suspicion? (Liberates) not only because they are preachers of the Gospel, chosen by the churches, but also because they are men of proven honesty, and for this very honesty they were chosen, so that there would be no room for suspicion. And he did not say, "Lest ye reproach," but, "Yes, no one else." Though he did this for their sake, to which he hinted with the words, "The Lord himself to your glory and diligence," yet he does not wish to wound them, and says otherwise, "Fearing to do it." And even this is not enough; but, wishing to calm them down even more, he goes on to say: "With such an abundance of offerings entrusted to our service" (in this abundance we serve us), and in this way he softens what is hard to hear with praise. And lest they should be offended, and would not say, "Thou art therefore suspicious of us, and we are so miserable that we do not deserve thy confidence," he warns them, saying, "Much money has been sent by you, and the abundance," i.e., "A great deal of alms may arouse the suspicion of wicked men, if we do not take precaution." "For we seek good not only before the Lord, but also before men" (v. 21).