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. "So let your light 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[2]. 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 richness 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 disposition 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 this not having wronged anyone else, was subjected to extreme punishment, then shall we not suffer an even more grievous punishment when we bring something from theft and covetousness? That is why God revealed to us this kind of commandment[3], so that we would have mercy, and not torture our fellow servants. 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 are not stealing from others, since "when one prays, and the other curses, whose voice the Lord will hear" (Sirach 34:24)

Amen.

[1] Here St. Chrysostom expounds only the thought contained in the book of Fr. Ezekiel (3:12), without quoting his words literally.

[2] That is, a kind, merciful heart.

[3] Of course, the saying, "I desire mercy, and not sacrifice."

CONVERSATION 14

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

1. Not long ago we have said that John, in order to resolve the perplexity of those who would argue with themselves why Christ, having come to preach after John, became first and more glorious than he, adds: "Because he was before me." This is 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 by 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 imparted 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 fulness we have all received," and he unites his testimony with the testimony of the Baptist. The words: "And of His fullness we all received" do not belong 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 had seen Him with others only at the time when He was baptizing, and he cried out, "He was before me," saying all things. Meanwhile, all of us – twelve, three hundred, five hundred, three, five thousand and tens of thousands of Jews, all the multitude of believers of the then, present, and future times, 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" - Romans 1:17), - adoption and adoption ("to whom the adoption belongs", it is said - Romans 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), law and law ("the law" is said, "the Spirit of life has set me free" - Romans 8:2), - service and service ("but if service", it is said, - 2 Corinthians 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 the 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 the 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. Of this it is said: "I said, You are gods, and the sons of the Most High are all of you" (Psalm 81:6; about this: "you were born of God" (v. 13). "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, '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 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 dwell among the people also with unclean lips" (Isaiah 6:5), but 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 still" (Proverbs 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 upon 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, and 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 for 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 imposition of this law in our very nature, the implantation in us of the incorruptible judgment seat of conscience – all this is a matter of the greatest grace and ineffable love for mankind. The work of grace also is, after this law has been damaged, to renew it 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. And 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 work of mercy, compassion, and grace. For this reason, 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." Do 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 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 by 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 an irrefutable proof is presented even for unfavorable 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 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" – this expression refers to a minister who received the law from another and delivered it to those to whom it was 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, saith unto the paralytic, I say unto thee, Arise, 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" (Gal. 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 beseech, 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. as he should, he receives relief from healing; and whoever does not apply medicine 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.

Amen.