Грех лишил нас настоящей жизни, а явившаяся благодать даровала нам не только настоящую, но и бессмертную и вечную жизнь. Виновником же всего этого был для нас Христос. Потому, имея праведность, не сомневайся касательно жизни: ведь праведность выше жизни, так как она - матерь ее. “Что же скажем? оставаться ли нам в грехе, чтобы умножилась благодать? Никак” (6:1). (Апостол) опять переходит к нравоучительной речи, но не преимущественно держится ее, чтобы не показаться для многих неприятным и тягостным, а касается ее только в связи с речью о догматах. Если и при таком искусстве в речи он опасался, как бы некоторые не были недовольны его словами, почему и оговаривался: “Но писал вам, братия, с некоторою смелостью” (Рим. 15:15), то тем более он показался бы им резким, если бы не делал этого. Итак, он доказал, что благодать вполне достаточна для уврачевания и великих грехов. Но все же для неразумных эти слова могли показаться побуждением ко греху. Если, могли бы они говорит, благодать явилась в большей мере, когда мы много и согрешили, то не престанем грешить, чтобы обильно являлась и благодать. Чтобы они этого не говорили и не думали, смотри, как (апостол) устраняет их возражение, - сначала запрещением, сказав: “Никак”, как обыкновенно выражается о чем-нибудь по общему признанию крайне нелепом, а потом приводит неопровержимое доказательство. Какое же? “Мы умерли для греха: как же нам жить в нем” (6:2)? Что значит – “умерли”? Или то, что все мы подпали тому же приговору, какой произнесен против греха, или то, что мы, уверовавши и просветившись, сделались мертвыми для греха. Лучше принять последнее, как это видно и из дальнейшего. Что же значит - сделаться мертвым для греха? Ни в чем более не слушаться его. Хотя крещение и совершило это однажды, то есть, умертвило нас для греха, но далее мы сами должны постоянно и со всем нашим прилежанием совершенствоваться, так чтобы не слушаться греха, что бы он ни приказывал нам, и оставаться неподвижно, подобно мертвецу. Хотя в других местах (апостол) говорит, что умер самый грех, но там он говорит это, желая показать легкость достижения добродетели; здесь же, чтобы скорее возбудить слушателя, к нему самому относит смерть. Потом, так как сказанное было неясно, то он опять объясняет то же самое, пользуясь выражениями более сильными. “Неужели не знаете”, братья, - говорит он, - “что все мы, крестившиеся во Христа Иисуса, в смерть Его крестились? Итак мы погреблись с Ним крещением в смерть” (ст. 3,4). Что значит: “крестившиеся … в смерть Его”? То, что и мы должны умереть, как Он, потому что крещение есть крест. Чем для Христа был крест и гроб, тем для нас стало крещение, хотя и в другом отношении Христос умер и погребен плотью, а в нас умер и погребен грех. Потому (апостол) не сказал: снасаждени смерти, но: “подобием смерти”. То и другое - смерть, но не в отношении к одному и тому же бытию: во Христе - в отношении к плоти, а в нас - в отношении ко греху. Как во Христе, так и в нас смерть есть истинная. Но хотя грех и истинно в нас умирает, однако же, нужно опять содействие и с нашей стороны. Потому (апостол) присовокупил: “Дабы, как Христос воскрес из мертвых славою Отца, так и нам ходить в обновленной жизни” (ст. 4). Здесь вместе с попечением о жизни (апостол) прикровенно говорит и о воскресении. Как же? Ты, спрашивает (апостол), уверовал тому, что Христос умер и воскрес? Потому верь и собственному воскресению, так как и в этом ты уподобляешься Христу, - и тебе предлежат крест и гроб. Если ты участвовал в смерти и погребении, то тем более будешь участвовать в воскресении и жизни; когда ты освобожден от большего, т. е., от греха, тебе не должно сомневаться в меньшем, т. е., в уничтожении смерти. Но (апостол) пока предоставляет слушателям обсуждать это по собственному разумению, а сам, в ожидании будущего воскресения, требует от нас иного воскресения, именно новой жизни, заключающейся в перемене нравов настоящей нашей жизни. Когда блудник делается целомудренным, корыстолюбец - милосердным, жестокий - кротким, то и в этом заключается воскресение, служащее началом будущего. В каком же смысле это есть воскресение? В таком, что грех умерщвлен, а праведность воскресла, ветхая жизнь упразднилась, а начата жизнь новая и евангельская. А всякий раз, как слышишь о новой жизни, разумей великую перемену и большое превращение.

5. Но мне остается плакать и тяжко воздыхать, когда представлю, с одной стороны, какого великого любомудрия требует от нас Павел, а с другой, какой беспечности мы предали себя, возвращаясь после крещения к прежней старости, поворачивая опять в Египет и вспоминая после манны об египетском чесноке. Чрез десять или двадцать дней по принятии крещения мы уже переменяемся и снова беремся за прежние дела. Павел требует от нас доброго поведения не на известное число дней, а на целую жизнь нашу, мы же возвращаемся на прежнюю блевотину, даже после юности, полученной от благодати, уготовляя себе прежнюю старость от грехов. Ведь любовь к деньгам, служение гнусным страстям и всякий вообще грех обыкновенно делают старым всякого совершающего их, а ветхое и состарившееся близко к разрушению. Невозможно, подлинно невозможно видеть, чтобы и тело изнемогало от времени так, как портится и ослабевает душа от множества грехов. Она впадает в крайнюю болтливость, говорит невнятно, как старики или безумные, страдает притуплением внешних чувств, поражением членов тела, забывчивостью и гноетечением из глаз, становится отвратительною для людей и вполне пригодной для диавола. Таковы души грешников. Но не таковы души праведников, а юны и бодры, пребывают всегда в полном расцвете возраста, всегда готовы ко всякой борьбе и брани; души же грешников, когда подвергаются и слабому нападению, обыкновенно тотчас падают и погибают. Это выразил пророк, сказав, что “они - как прах, возметаемый ветром” (Пс. 1:4), так непостоянны и подвержены всякому нападению живущие во грехах.

Вероятно, вы чувствуете отвращение, слыша мое описание, тем отвратительнее самый предмет. Если неприятно это видеть в теле, то гораздо неприятнее в душе. Таков был тот юноша, который, расточив все свое имущество, дошел до последней порочности, сделавшись расслабленнее всякого больного и помешанного в уме. Но как только он пожелал, вдруг сделался молодым от одного лишь расположения и перемены мыслей. Как только он сказал: возвращусь к отцу моему (Лк. 15:18), одно это слово, или правильнее сказать, не только слово, но и дело, последовавшее за словами, доставили ему все блага. Он не сказал: пойду и - остался, но сказал: пойду и - пошел и совершил весь путь свой. Станем так поступать и мы; если мы будем увлечены на чужую сторону, то возвратимся в отеческий дом и не побоимся продолжительности пути. Если только пожелаем, наше возвращение будет удобно и весьма скоро, оставим только чужую и неродную нам сторону, то есть грех, который далеко отводит нас от родительского дома. Итак, оставим грех, чтобы скорее возвратиться под отеческий кров. Отец любвеобилен и не меньше, а еще больше полюбит нас кающихся, чем угождавших Ему, так как и блудного сына отец удостоил тогда большой чести и сам, нашедши сына, обрадовался в большей мере. Но как мне возвратиться? - говоришь ты. Положи только начало дела, и все уже сделано; остановись в порочной жизни и не иди далее, и - ты уже все получил. Как и с больными и то уже составляет начало улучшения, если не делается им хуже, тоже бывает и в отношении ко злу: не иди далее, и порочные дела придут у тебя к концу. Если ты будешь так поступать в продолжение двух дней, то на третий тебе будет легче воздержаться, а к трем дням ты потом приложишь десять, после - двадцать, потом - сто, потом - и целую жизнь. Чем далее станешь подвигаться вперед, тем легче будет казаться твой путь; наконец, достигнешь самой вершины и тогда сразу насладишься многими благами.

И мы, имея такие примеры, сделаемся смелыми, и не будем отчаиваться. Ведь Бог не столько радуется, когда Его называют Владыкою, сколько тогда, когда Его называют Отцем, не столько тогда, когда Он приобретает раба, сколько тогда, когда приобретает сына, и Ему более угодно иметь сына, чем раба. Все, что Он ни делал, Он делал для этого именно, и не пощадил Единородного Своего, чтобы мы получили усыновление, чтобы мы любили Его не только как Владыку, но и как Отца. И если Он достигает этого от нас, то превозносится, как и тот, кто прославляет Его; всем об этом объявляет, хотя не имеет нужды ни в чем нашем. Это Он делал и с Авраамом, непрестанно повторяя: Я Бог Авраама, Исаака и Иакова. Хотя следовало бы слугам хвалиться этим, но теперь Господин открыто делает это. Потому и Петра спрашивает: “Любишь ли ты Меня больше, нежели они” (Ин. 21:15)? показывая, что прежде любви ничего от нас не требует. Потому и Аврааму велел принести сына в жертву, чтобы показать всем, как сильно любит Его патриарх. А желание быть сильно любимым происходит от сильной любви. Потому и апостолам Христос говорил: “Кто любит отца или мать более, нежели Меня, не достоин Меня” (Mф. 10:37).

6. Поэтому, хотя к нам ближе всего душа наша, однако же, Бог ставит ее в отношении любви к Себе на втором месте, так как желает, чтобы мы любили Его выше всякой меры. И мы, когда не сильно к кому-нибудь расположены, от того и не требуем сильной привязанности, хотя бы он был велик и знаменит; когда же кого-нибудь любим горячо и искренно, то, хотя бы любимый человек был прост и незначителен, мы взаимную его любовь считаем для себя величайшею честью. Так и Христос вменил Себе в славу не только быть нами любимым, но и перенести за нас поношение. Но то по одной только Его любви было славою, а что мы переносим ради Него, это поистине может быть названо и действительно есть слава не только по одной любви, но также по величию и достоинству Любимого нами.

Итак, когда мы станем стремиться к величайшим венцам, то не будем считать для себя обременительным и неприятным ни опасности за Него, ни бедность, ни болезнь, ни поругание, ни клевету, ни самую смерть, всякий раз как терпим это за Него, Если будем бодрствовать, из всего этого получим величайшую пользу; а если не будем бодрствовать, то не получим никакой пользы и от противоположных дел. Смотри же: вредит ли кто-нибудь тебе и враждует? Он учит тебя бодрствовать и доставляет тебе случай сделаться подобным Богу. Если ты возлюбишь злоумышляющего против тебя, то уподобишься Тому, Кто “повелевает солнцу Своему восходить над злыми и добрыми” (Mф. 5:45). Другой отнимает от тебя имущество? Если ты великодушно это перенесешь, получишь одинаковую награду с теми, которые роздали все нищим: (апостол) говорит: “И расхищение имения вашего приняли с радостью, зная, что есть у вас на небесах имущество лучшее и непреходящее” (Евр. 10:34). Кто-нибудь зло отозвался о тебе и укорил тебя? Правда ли это, или ложь, но ты сплел себе величайший венок, если кротко перенес укоризну. Клеветник также доставит нам большую награду, так как сказано: “Радуйтесь и веселитесь, ибо велика ваша награда на небесах… когда будут поносить вас” (Мф. 5:12,11). А кто говорит о нас правду, опять приносит нам величайшую пользу, если только слова его переносим смиренно. Так, фарисей злословил мытаря и, хотя говорил правду, однако сделал из мытаря праведника. И нужно ли перечислять все отдельные случаи, когда можно в точности узнать все это, вспомнив о подвигах Иова? Потому и Павел сказал: “Если Бог за нас, кто против нас” (Рим. 8:31)? Итак, если мы заботливы, то и от неприятного получаем пользу, а если беспечны, то и от полезного не делаемся лучшими. Скажи мне: принесло ли Иуде пользу пребывание вместе с Христом? Полезен ли был иудеям закон? Адаму - рай? Евреям в пустыне - Моисей? Потому, оставив все, должно обратить внимание только на то единственно, чтобы нам благоустроить себя самих; если мы сделаем это, то и сам диавол никогда не в состоянии будет одолеть нас, а принесет нам еще большую пользу, научив нас бодрствовать. Так и Павел побуждал к бдительности ефесян тем, что изобразил лютость диавола. Но мы спим и храпим, притом тогда, когда имеем столь лукавого противника. И если бы мы узнали, что притаилась змея у нашей постели, то, конечно, приложили бы все старание к тому, чтобы убить ее, а когда диавол спрятался в наших душах, то мы думаем, что с нами не происходит ничего худого, а между тем мы уже пали. Причина же этого та, что диавола мы не видим телесными очами, хотя вследствие этого нам следовало бы более бодрствовать и быть осторожными. Ведь от видимого врага и уберечься можно легко, а от невидимого мы не можем поспешно убежать, если не будем всегда вооружены, тем более, что диавол не умеет сражаться открыто, чтобы тотчас самому не попасться в плен, но часто под видом дружбы впускает жестокий яд свой. Так он поступил с женою Иова, внушив ей под личиною нежной любви предложить свой злой совет; так и беседуя с Адамом он притворяется, что заботится и радеет о нем, и говорит: “В день, в который вы вкусите их, откроются глаза ваши” (Быт. 3:5); так Иеффаю, под видом благочестия, внушил умертвить дочь и принести беззаконную жертву. Заметил ли ты козни его? Заметил ли разнообразную его брань? Итак, будь осторожен, оградись отовсюду духовным оружием, постарайся в точности узнать его замыслы, чтобы самому тебе не оказаться пленником, а легко захватить его. Так Павел, в точности зная все ухищрения диавола, одолел его, о чем и сам говорит: “Нам не безызвестны его умыслы” (2 Кор. 2:11). Подобным образом и мы постараемся узнать козни диавола и избегать их, чтобы, одержав над ним победу, заслужить похвалу и в настоящей жизни и в будущем веке и получить нетленные блага благодатию и человеколюбием Господа нашего Иисуса Христа, с Которым Отцу и Святому Духу слава, держава, честь ныне и присно, и во веки веков. Аминь.

БЕСЕДА 11

"For if we are united to him in the likeness of his death, we must also be united in the likeness of the resurrection" (6:5).

1. What I have already said, I will say now, namely, that (the Apostle in the Epistle to the Romans) often proceeds to the moral discourse in a different way than in the rest of the Epistles, which he divides into two parts, and assigns the first to dogmatic teaching, and the second to the care of morals; But this is not the case here, but he does it alternately throughout the Epistle, so that his word may be well received. And so he says here that there are two mortifications and two deaths: one is done by Christ in baptism, and the other is to be done by us through our activity after baptism. The fact that our former sins are buried in baptism is a gift from Christ, and to remain dead to sin after baptism should be a matter of our own care, although here, too, as we shall see, God helps us most of all. Baptism has the power not only to atone for past transgressions, but also to protect against future ones. And just as you have brought faith to atone for your former sins, so in order not to be defiled by sins again after baptism, you must show a change in zeal. Counseling the same thing, he says, "For if we are united to Him in the likeness of His death, we must also be united in the likeness of the resurrection." Did you notice how he lifted up the listener by taking him straight to the Lord Himself and trying to prove a great likeness to Him? And lest you object, the Apostle did not say, "Death," but, "In the likeness of death," since it was not the essence itself that died in you, but the sinful man, i.e., depravity, died. Nor did he say, "If we have partaken of the likeness of death, but how does he speak?" "For if we are united[1] to Him," alluding by the word, the planting of His fruit in us. Just as Christ's body, buried in the ground, bore fruit—the salvation of the world—so our body—buried in baptism—bore fruit—righteousness, sanctification, adoption, and innumerable blessings—and will subsequently bring forth the gift of resurrection. And since we are buried in water, and Christ in the earth, thou in regard to sin, and He in the body, he did not say, "Thou shalt be provided with death," but, "in the likeness of death," for though both are death, yet not in relation to the same thing. "For if we are united to Him in the likeness of death," he says, "we must also be in the likeness of the resurrection." Here he means the future resurrection. As above, when he reasoned about death and said, "Do you not know," brethren, "that all of us who were baptized into Christ Jesus were baptized into his death"?, - he did not clearly say anything about the resurrection, but about life after baptism, commanding us to "walk in newness of life," here, using the same expression, he already foretells us about the future resurrection. And in order that you may understand that he speaks of the resurrection to come, and not of the resurrection in baptism, he said, "For if we are united to him in the likeness of his death," he did not say that we shall be provided with the likeness of the resurrection, but simply, that we shall also be resurrected. Lest you object, "If we have not died, as Christ died, how shall we rise again, as He has risen?" – the Apostle, when he spoke of death, did not say, "Thou shalt be provided with death," but "in the likeness of death," and when he speaks of the resurrection, he did not say, "In the likeness of the resurrection, but in the likeness of the resurrection itself." And again he did not say, "They were," but, "They must be," pointing with these words not to the resurrection that has already been, but to the resurrection to come. Then, wishing to make his speech authentic, he points to another resurrection that takes place here before the future, so that you may truly believe in the future. Having said that "they must also be joined together in the likeness of the resurrection," he added, "Knowing that our old man was crucified with him, that the body of sin might be abolished" (v. 6). Here (the apostle) presented together the cause and the proof of the future resurrection; And he did not say, "They shall be crucified," but, "Crucified with Him," bringing baptism and the cross closer. In the same way he said above: "We are united to Him in the likeness of His death..., so that the sinful body may be abolished," thus calling not this body of ours, but all our depravity. As by the name of the old man he calls all evil in general, so again he calls the body of the old man evil, which is composed of various kinds of vice. And that this is not my assumption, listen to how Paul himself explains it further. When he said, "That the body of sin may be abolished," he added, "That we may no more be slaves to sin" (v. 6). I want the body to be dead, not in the sense that it should be destroyed and die a natural death, but in the sense that it should not sin. And further, the apostle makes this clearer, saying, "For he that hath died hath been freed from sin" (v. 7). This (the Apostle) says of every man, for just as he who is dead is freed from sin by the very fact that he lies dead, so also he who has come out of baptism: he has already died once, therefore he must remain dead to sin forever.

2. Therefore, if you have died in baptism, remain dead, for everyone who has died can no longer sin; but if you sin, you despise the gift of God. Wherefore, having required of us so high a love of wisdom, he immediately points to the reward, saying, "If we have died with Christ," v. 8. Although to be in communion with the Lord before any other reward is in itself the greatest crown, yet, besides it, says (the Apostle), I offer you another reward. Which one? Eternal life. "We believe," he says, "that we shall also live with him" (v. 8). How can we see this? "Knowing that Christ, having risen from the dead, dieth no more" (v. 9). Notice again the art (of the apostle), how he reveals his thought from the opposite. Since the cross and death naturally frightened some, he proves that they are the ones who should strengthen in hope. If Christ died once, says (Paul), do not think that He is mortal; on the contrary, because of this very thing, He is immortal, since His death was the death of death, and since He died, He does not die. That's what it is - "died... for sin" (v. 10). What does "for sin" mean? That is, He Himself was not guilty of death, but died for our sin. That is why He died, to destroy sin, to cut its veins, and to take away all its strength. Do you see how terrified he is? If Christ does not die another time, there is no second baptism, and if there is no second baptism, then you must not be inclined to sin. All this (the Apostle) says, rising up against those who thought, "Shall we not do evil, that good may come forth?" (Romans 1:3), or, "Shall we continue in sin, that grace may abound"? (Romans 6:1) Wanting to eradicate such an opinion, he expresses it. "And that which lives," he continues, "lives unto God" (v. 10), i.e., continuously, so that death has no more power over it. If Christ died the first death, not being guilty of death, but for the sin of others, how much more will He not die now, having destroyed sin. Paul expressed the same thing in the Epistle to the Hebrews, saying, "Once, towards the end of the ages, He appeared for the destruction of sin by His sacrifice. And as it is appointed for men once to die, so also Christ, having once offered himself as a sacrifice to take up the sins of many, will appear a second time, not for sin, but for those who wait for him for salvation" (Hebrews 9:26-28). The Apostle shows both the power of life according to God and the power of sin, the power of life according to God by the fact that Christ will no longer die, and the power of sin by the fact that he caused the Sinless One to die; Therefore how can he not destroy those who are really guilty? Then, since (the apostle) was discourse on the life of Christ, lest anyone say, "What do these words have to do with us"? He added, "In the same way you shall count yourselves dead to sin, but alive to God" (v. 11). He said well, "Read" (think), because it is not yet possible to visualize what he is talking about. What should we be thinking about, you ask? "Ye are dead to sin, but alive to God in Christ Jesus our Lord," i.e., he who lives for God will attain to every virtue, having Jesus himself as his champion; that is what "in Christ" means. If he raised us dead, how much more can he sustain us when we live. "Therefore let not sin reign in your mortal body, that ye should obey it" (v. 12). He did not say, "Let him not live," or, "Let not the flesh work," but, "Let not sin reign," because Christ came not to abolish nature, but to correct the will. Then, showing that we are kept in the power of vice, not by force or necessity, but voluntarily, he did not say, "Let him not rule," which would indicate compulsion, but, "Let him not reign." It would be inappropriate for those who are led into the kingdom of heaven to have sin as king, and to be called to reign with Christ, to desire to become captives of sin, just as it would be absurd for anyone to take off the diadem from his head and want to be the slave of a mad woman, wretched and clothed in rags. Then, since it is difficult to conquer sin, see how (the Apostle) showed ease and comforted in labor, saying, "In your mortal body." In this way he makes it clear that podvigs are temporary and soon cease, and at the same time he reminds us of our former evil deeds and of the root of death, since the body was first made mortal through sin. But it is possible not to sin even if you have a mortal body. Have you noticed all the riches of Christ's grace? Adam, not yet having a mortal body, fell, and you can be crowned with a body that is subject to death. And how, you may ask, does sin reign? Not by your own strength, but by your carelessness. Therefore, when he says, "Let him not reign," he explains the very manner of this reign, adding the following words: "That ye may obey him in his lusts." To cede everything, even power, to the body is not honorable, but is the utmost slavery and the height of dishonor. When it does what it wills, it is deprived of all freedom, and when it encounters obstacles, it retains its dignity for the most part. "Do not give your members over to sin as instruments of unrighteousness, but ... into instruments of righteousness" (v. 13).

3. The body, then, is a means both for vice and for virtue, like a weapon which in the wearer of it is fit for both kinds of work; Thus, the same weapons are used to defend the warrior who fights for the fatherland and the robber who takes up arms against the citizens; Therefore the blame does not fall on the weapon, but on the one who uses it for evil. The same may be said of the flesh, which is one or the other, not by its own nature, but by the disposition of the soul. When you look with excessive attention at the beauty of others, then the eye is the weapon of unrighteousness, not by its own activity (for it is characteristic of the eye to look and not to look deceitfully), but by the cunning of the thought that governs it; If thou hast restrained thy thought, then the eye also becomes an instrument of righteousness. The same must be said of the tongue, of the hands, and of all the other members. And the Apostle well called sin unrighteousness: he who sins does injustice either to himself or to his neighbor, but much more to himself than to his neighbor. Wherefore, turning away from iniquity, he leads to virtue, and says, "But present thyself unto God, as being made alive from the dead" (v. 13). See how he inspires with simple names, naming sin there, and God there. By pointing out how great was the difference between the kings, he deprived of all excuse the soldier who had forsaken God and wished to submit to the kingdom of sin. And not only here, but also in the following words, he reveals it, saying, "as those who have come alive from the dead." With these words, he shows the perniciousness of sin and the greatness of God's gift. Imagine, he says, what you were before and what you are now. Who were you? The dead and those who perished in such a way that there was no way to get rid of it, because there was no one to help you. And what have you become of those dead? Living an immortal life. Through whom? Through Almighty God. Therefore it is right to submit to Him with such diligence as is proper to those who have been made alive from the dead. "And your members unto God are instruments of righteousness" (v. 13). Therefore the body is not something evil, if it can become a weapon of righteousness. And when he had spoken of the weapons, he declared that a great battle had come. That is why we need strong weapons, a courageous spirit and well versed in matters of this kind of warfare, and most of all we need a leader. But the leader is already present, always ready for an alliance with us, never invincible; He has also prepared strong weapons for us, all that is required is for us to agree to use these weapons as we should, on condition that we obey the leader and act with arms for the fatherland. And so, having inspired us with such great things, and having reminded us of weapons, battles, and battles, he again exhorts the soldier and exhorts him to readiness, saying, "Sin shall not rule over you, for you are not under the law, but under grace," v. 14. And if sin no longer reigns over us, why did the apostle (admonish) before: "Let not sin reign in your mortal body, ... and do not give your members over to sin for instruments of unrighteousness"? What does this speech mean? Here (the Apostle) expresses in passing a thought, which he must afterwards unfold and work out with all the art. What kind of thought is that? Before the coming of Christ, our body was easily accessible to sin. For after death a great multitude of passions entered into it, and therefore it became extremely incapable of following the path of virtue. There was as yet no helping Spirit, nor baptism to put to death, but it ran like an unbridled horse, and often sinned, because the law, though it prescribed what to do and what not to do, gave nothing to those who struggled but verbal admonition. When Christ appeared, the struggle became easier. That is why we, as those who have received more help, are assigned more difficult feats, which is why Christ said: "Except your righteousness surpass the righteousness of the scribes and Pharisees, you will not enter into the kingdom of heaven" (Matthew 5:20). Afterwards the Apostle speaks of this more clearly, but for the present he here briefly alludes to it, showing that if we are not too much subject to sin, it will not prevail against us. For it is not only the law that commands, but also grace, which has forgiven the past, and strengthens for the future. The law promised crowns after labors, but grace first crowned and then called to podvig. But, in my opinion, it is not the whole life of the believer that is meant here, but a comparison is made between baptism and the law, as the Apostle says in another place, that "the letter kills, but the Spirit gives life" (2 Cor. 3:6). The law rebukes transgression, but grace frees from it. As the law, when it rebukes, reveals sin, so grace, in forgiving, does not allow you to remain under sin, so that you are freed from the power of sin in two ways, first, because you are not under the law, and secondly, because you enjoy grace.

4. And so, after (the apostle) has reassured the hearer with the preceding words, he again confirms him, offering an exhortation in the form of an objection, and saying, "What then? Shall we sin because we are not under the law, but under grace? Not at all" (v. 15). Though at first he answers the question as utterly inappropriate, he replies with a denial, but then he turns his speech to an exhortation, and proves that the ease of the struggles is great, saying, "Do you not know that to whom you give yourselves as slaves for obedience, you are also servants to whom you obey, or [slaves] of sin unto death, or of obedience unto righteousness" (v. 16)? I am not speaking of hell and the grievous punishment to come, but of the present shame, when you become slaves, and voluntary slaves at that, slaves of sin, and for such a reward that you may die again. If, before baptism, sin produced bodily death, and the wound required such healing that the Lord of all accepted death and thus destroyed evil, then what will not sin produce when it takes possession of you, when, after so great a gift and freedom, you again and voluntarily bow under its yoke? Therefore, do not rush into this abyss, do not voluntarily give yourself over to sin. In times of war, warriors often surrender involuntarily, but here no one will defeat you unless you become a traitor yourself. Wherefore, having duly instilled shame, he also frightens with retribution, and points to the recompense of deeds of both kinds, namely, righteousness and death, not a bodily death, but a much more terrible death. For if Christ dies no more, who will destroy that death? No one. Therefore, it is necessary to endure eternal punishment and torment, since there will be no more sensual death, as here, which would give rest to the body and separate it from the soul: "The last enemy will be destroyed, which is death" (1 Cor. 15:26). Hence, the punishment will be immortal. But this is not what awaits those who obey God, but their reward will be righteousness and the good things that come out of it. "Thanks be to God, that you, having been slaves to sin before, have become obedient from the heart to that form of doctrine" (v. 17). Having shamed him with slavery, frightened him, and provoked him with recompense, he again encourages him with a reminder of good deeds. In the present words he shows that they have been freed from great evils, that they have not been freed by their own efforts, and that the future is more pleasant. Just as someone who frees a captive from a cruel tormentor and urges him not to return to him, reminds him of his terrible power, so Paul very clearly portrays past tribulations, speaking of thanksgiving to God. It was not human strength, he says, that was needed to free us from all those evils; but thanks be to God, who willed and was able to deliver us. And the Apostle said it well, "From the heart you have become obedient," i.e., you have not been subjected to coercion or violence, but voluntarily, according to your own disposition, have fallen away from sin. This is both praise and reproach. If you have come voluntarily, and have not been subjected to any compulsion, what excuse can you have, and what excuse can you have when you return to your former ways? And then, that you might know that all this depended not only on their disposition, but also on the grace of God, the Apostle, having said, "From the heart they became obedient," added, "To that form of doctrine to which they gave themselves." Obedience from the heart shows free will, and the word "surrendered themselves" hints at God's help. What is the way of teaching? To live properly and prudently. "And when ye were freed from sin, ye became slaves of righteousness" (v. 18). (The Apostle) here points to two gifts of God: deliverance from sin and enslavement to righteousness, which is better than all freedom. God did as the man does, for instance, who, having taken an orphan who had been carried off by the barbarians to their land, not only freed him from captivity, but took the place of his guardian father, and raised him to a very high dignity. The same thing happened to us. God not only freed us from ancient evils, but brought us into the angelic life, leveled the way for us to the most perfect virtue, after placing us under the protection of righteousness, slew the ancient evil, put to death the old man, and guided us to immortal life. Let us, therefore, continue in this life as indeed alive, for many, though they seem to breathe and walk, are nevertheless in a more miserable condition than the dead.

5. For there are different kinds of deadness: there is bodily deadness, according to which Abraham, being dead, was not dead, as it is written, "God is not the God of the dead, but of the living" (Matt. 22:32); there is the deadness of the soul, which Christ meant when He said, "Let the dead bury their dead." (Matt. 8:22) there is another commendable deadness, which takes place by means of the love of wisdom, of which Paul says, "Put to death your earthly members" (Col. 3:5); Finally, there is the deadness that produces the previous one and occurs in baptism, as it is written: "Our old man is crucified" (Rom. 6:6), i.e., he is put to death. Knowing this, therefore, let us avoid that mortification by which we die even when we are alive, and let us not fear that by which death comes. And the other two kinds of mortification, the one of which is blessed and given by God, and the other is praiseworthy and depends both on us and on God, we will choose and zealously carry out. One of these two mortifications David appeases, saying, "Blessed is he to whom iniquities are forgiven" (Ps. 31:1), and the other is praised by Paul, who says in Galatians, "Those who are Christ's have crucified the flesh" (Galatians 5:24). Of the other pair of mortifications, Christ calls one worthy of contempt, saying: "Do not be afraid of those who kill the body, but are not able to kill the soul," and the other - terrible, saying: "Fear rather Him who is able to destroy both soul and body in hell" (Matt. 10:28). Therefore, in avoiding hell, let us choose for ourselves that mortification which is praised and praised, so that of the other two deadnesses we may avoid the one and fear the other. It is of no use to us to see the sun, to eat or to drink, if our lives are not marked by good works. For tell me, what is the use of a king, if he is clothed in purple, and has arms with him, but does not govern any subject, but is accessible to all who wish to insult and offend him? In the same way, it will be of no use to a Christian if, having faith and the gift of baptism, he is subject to all passions; In this case, the resentment will be greater, and the shame will be stronger. As a king clothed in a diadem and a purple robe not only does not add to his honour by such a garment, but by his own shame dishonours it, so the believer, if he leads a wicked life, not only will not inspire any reverence for himself, but will become even more ridiculous. "Those who, not having the law, have sinned," says (the apostle), "are outside the law, and shall perish; but those who have sinned under the law shall be condemned according to the law" (Romans 2:12). And in the Epistle to the Hebrews he said, "[If] he who rejects the law of Moses, in the presence of two or three witnesses, without mercy [is punished] with death, how much more grievous punishment do you think will be the one who tramples on the Son of God" (Heb. 10:28,29)? And it is quite natural, since I, says (Christ), have subdued all the passions to you through baptism. Wherefore is it that thou hast offended so great a gift, and hast become another instead of one? I have slain and buried thy former sins as worms: wherefore hast thou brought forth others? For sins are worse than worms: worms eat away at the body, but sins damage the soul and produce a greater stench. But we don't feel it, and that's why we don't hurry to purify our souls. After all, even a drunk person does not notice the bad smell of spoiled wine, but a non-drunk person feels it well. So it is with regard to sins: he who lives chastely notices their stench and impurity with precision, but he who gives himself over to vice, as if suffering from his head as a result of some intoxication, does not even feel that he is sick. The most terrible effect of vice is that it does not allow those who have fallen into it to see the full danger of their own destruction, but, on the contrary, wallowing in the mud, they imagine that they enjoy the fragrances, and therefore they cannot free themselves, and being full of worms, they are proud, as if adorned with precious stones. They do not even wish to exterminate them, but fatten them up and breed them in themselves until they hand them over to the worms of the age to come, since those here are the henchmen of the future, and better yet, not only the henchmen, but the progenitors of those worms that never die, according to the saying: "Their worm dieth not" (Mark 9:44). It is they who kindle Gehenna, which is never extinguished. Therefore, in order that this may not happen to us, let us dry up the source of evil, let us quench the heat, let us pluck out the root of vice from below, for if you cut down a bad tree on top of the ground, you will do no good, because the root of vice will remain below, from which evil offspring will spring again. What is the root of evil? Learn this from a kind gardener who knows it exactly, who tends the spiritual vineyard and cultivates the whole universe. What does he call the cause of all evil? Passion for money. "For the love of money is the root of all evil" (1 Tim. 6:10). Hence the battles, enmities, and wars; hence quarrels, swearing, suspicions, and resentments; hence murder, theft, and grave-digging; As a result of the love of money, not only cities and regions, but roads, inhabited and uninhabited places, mountains, forests, ravines, in a word, everything is full of blood and murder. This evil does not spare the sea, but even there it rages with all fury, since sea robbers are constantly attacking and inventing new methods of plunder. As a result of the love of money, the laws of nature have been perverted, the unions of kinship have been shaken, and the rights of existence itself have been destroyed.

6. The power of money has armed its hands not only against the living, but also against the dead; It is impossible to be reconciled to the lovers of money even by means of death, but they, having broken the tombs, stretch out their wicked hands to the dead bodies, and do not free the one who has been freed from life from their evil designs. Whatever evil you meet, whether in the house or in the marketplace, in the courts or in the places of government, in the palaces of the king, or anywhere else, you may observe that all evil has arisen from the love of money. It is this evil that has filled everything with blood and murder, it has kindled the flames of hell, it has made cities no better, but much worse than deserts. Those who commit highway robberies can still be guarded against, as they do not always attack; And those who do the same in the midst of cities are so much worse than the former, as much more difficult to guard against them, because they venture with all insolence to do such things as the former do secretly. The lovers of money, having brought into alliance with them those laws which had been decreed for the purpose of abolishing their wickedness, filled the cities with a multitude of murders and crimes. Tell me, is it not murder, and worse than murder, to starve a beggar, to cast him into prison, and to subject him to torments and innumerable tortures together with hunger? Though you do not do all these things yourself, you are the cause of this work, and you do it more than those who serve you. The murderer plunges his sword once, and after inflicting a momentary pain, does not continue the torment any further; And thou, by thy slanders, insults, and wickedness, hast made the very light darkness unto him, and hast made him desire death a thousand times, consider how many deaths thou hast inflicted upon him instead of one. And worst of all, you rob and covetous, not because you are oppressed by poverty and compelled by hunger, but in order to gild the bridle of the horse, the roof of the house, and the capitals of the pillars.