8. Indeed, what has God not done for us? For us He created a perishable world, for us also incorruptible; For us He deigned that the prophets should endure misfortunes, for us He sent us into captivity, for us He allowed us to fall into the furnace and endure innumerable sufferings. He created prophets for ourselves, and apostles for us; for us He betrayed the Only-begotten, for us He chastises the devil, He seated us at our right hand, He endured mockery for us, because He says: "The reproaches of those who curse Thee fall upon me" (Psalm 68:10). But, nevertheless, if we depart from Him after this, He does not abandon us, but again calls and disposes others to intercede for us, in order to grant us His grace, as was the case with Moses, to whom God said: "Leave me, ... and I will destroy them" (Exodus 32:10), in order to induce him to intercede for the Jews; and now He does the same, wherefore He imparts the gift of prayer. (God) did this not because He Himself needs our prayer, but so that we, being saved without prayers, would not become worse. For this reason, of course, He repeatedly says that He is reconciled with the Jews for David's sake, for one or the other, and He does this again in order to give the reconciliation the appearance of lawfulness, although He would have shown Himself to be more philanthropic if He had said that He ceases His wrath against the Jews for His own sake, and not for one or the other. But (God) was not so much concerned about this, as that the very cause of reconciliation should not serve as a pretext for carelessness for those who are being saved. Thus, having said to Jeremiah, "Do not offer up prayers or petitions for them; for I will not hear" (Jeremiah 11:14), He did not want (the prophet) to stop praying (for God greatly desires our salvation), but to frighten the Jews; Therefore, the prophet, having learned this, did not cease to pray. And in order that you may be convinced that this is said with the intention of shame (the Jews), and not (the prophet) to turn (the prophet) away from prayer, listen to what (God) says: Do you not see what they do? And when he says to the city (Jerusalem): "Though thou washest thyself with soap and consumed much lye, thy wickedness is marked before me" (Jeremiah 2:22), he does not want to plunge into despair, but to induce repentance. As He frightened the Ninevites and disposed them to repentance most of all by pronouncing a vague sentence against them and not giving them a good hope, so He does here, stirring up (the Jews) and inspiring them with respect for the prophet, so that at least in this way they would listen to him. And since they were in an incurable illness and did not understand in the least that others had been taken into captivity, (God) first exhorted them to remain there, and when they could not stand it and began to flee to Egypt, (God) allowed it, but demanded of them that they should not give themselves up to Egyptian impiety. When they did not obey even this, He sent a prophet to them, so that they would not be completely corrupted. And because they did not respond to His call, He Himself follows them, corrects them, keeps them from greater wickedness, and constantly accompanies and follows them, as a tenderly loving father follows a son who fails in all things. For this purpose, (God) sent not only Jeremiah to Egypt, but also Ezekiel to Babylon. The prophets did not oppose this, because they knew how much the Lord loved the Jews, and even willingly did so, like a grateful servant who is filled with pity for his dissolute son (of his master) when he sees that his father is grieving and grieving for him. And what did (the prophets) not tolerate from the Jews? They were sawed with saws, persecuted, reviled, subjected to innumerable misfortunes, and after all this they came to them again. Samuel did not cease to grieve for Saul, although he was cruelly insulted by him and suffered intolerable offenses; however, he did not remember any of them. Jeremiah even wrote lamentations for the Jewish people, and when the Persian commander gave him complete freedom to live safely where he wanted, he preferred to endure evil with his people and live in misery on the other side, rather than dwell in his homeland. In the same way, Moses, leaving the royal palace and court life, hastened to share the misfortunes of the Israelites. Daniel did not eat bread for twenty-six days and tormented himself with the strictest fasting in order to propitiate God to the Jews. The three youths, being in the furnace and in a great fire, lifted up fervent prayers for the Jews, but did not grieve for themselves, because they were unharmed; and since they then hoped to have special boldness, they also prayed for them, saying: "With a broken heart and a humble spirit, let us be received" (Dan. 3:39). For their sake Joshua tore his garments, for their sake Ezekiel shed tears and lamented, seeing that they were killed, and Jeremiah said: "Leave me, I will weep bitterly" (Isaiah 22:4). And before that, not daring to intercede for the complete cessation of the calamities, he asked when they would end, saying, "How long, O Lord?" Thus was the whole assembly of holy men filled with love. That is why Paul said: "Put on therefore the elect of God, holy and beloved, in the depths of sympathy, kindness, humility" (Col. 3:12).

9. Do you notice all the expressiveness of the words, as well as how (the apostle) wants us to be merciful all the time? He did not simply say, "Be merciful," but "put on yourselves," letting them know that mercy, like a garment, must always be with us. Nor did he say simply, "Clothe yourselves with charity," but "in the depths of compassion," so that we may imitate the natural feeling of tender love. But we do the opposite. If someone comes up with a request for the smallest coin, we reproach him, revile him, call him a deceiver. And you do not shudder, man, you are not ashamed of what you call a deceiver for a piece of bread? If he pretends, it is for this reason alone that he is so tormented by hunger that he is forced to assume such a disguise. And this is proof of our cruelty. Since it is not easy for us to give voluntarily, the poor must involuntarily invent innumerable stratagems to deceive our inhumanity and mitigate our cruelty. It is a different matter if he asked you for a silver or gold coin, then you would have reason to suspect; but if he comes to you for the necessary sustenance, then why do you need to be curious and to investigate with excessive precision, accusing him of inaction and laziness? If it is necessary to talk about this, then it is not others, but ourselves that should be reproached. Therefore, when you come to God to ask for forgiveness for your sins, remember these words and you will understand that it is fairer for you to hear them from God than for a beggar from you. And yet God never spoke such words to you, did not say, "Go away, you are a hypocrite, although you constantly go to church and listen to My laws, but in the public place there is gold, and your desire, and friendship, in a word, you prefer everything to My commandments; now you seem humble, but after prayer you are impudent, cruel and inhuman; therefore depart from here, and never come to me. This, and even more, we are worthy to hear, yet God has never rebuked us with anything of the kind, but He is long-suffering, fulfills everything on His part, and gives us more than we ask. Thinking about this, let us deliver those who ask from poverty, and even if they pretend, we will not investigate it. For we ourselves have need of salvation, moreover, with condescension, with love for mankind and much mercy. If, according to us, we enter into a strict investigation, then it is impossible ever to be saved, but all must be punished and perish. Therefore, let us not be strict judges of others, lest we also be required to give a strict account: for we are burdened with sins that exceed all mercy. Let us have more pity for those who sin without deserving of leniency, so that we ourselves may hope for such mercy towards ourselves, although, no matter how hard we try, we will never be able to show such love for humanity as we need from the loving God. Hence, is it not foolish, when we ourselves are in such great need, to scrutinize the affairs of our brethren and do everything against ourselves? Thus, it is not so much that you make him unworthy of your beneficence, as you make yourself unworthy of God's love for mankind. Whoever strictly punishes his brother, God will punish him much more severely. Therefore, let us not speak against ourselves, but if someone approaches out of carelessness or laziness, let us give. For we ourselves often, or rather always, sin through negligence, and yet God does not immediately demand an account from us, but gives us a time for repentance, and every day He nourishes us, admonishes us, teaches us, and supplies us with everything else, so that we too may imitate Him in such mercy. Let us also put off cruelty, let us cast off bestiality, since by doing so we do more good to ourselves than to others. To others we give money, bread, and clothing, and to ourselves we prepare the greatest glory, which cannot be depicted in words, because, having put on incorruptible bodies, we will be glorified and reign with Christ. How great this is, we learn from what follows, or rather, now we cannot get a clear idea of it. But in order to form some idea of this on the basis of our present benefits, I will try, as much as I can, to depict what I have said.

For the difference between old age and youth is not so great as between corruption and incorruption, and the difference between kingdom and poverty is not so great as between future glory and present glory, between which there is the same difference as between dream and reality.

10. But even this has not yet explained anything, and, in general, there are no words to depict the greatness of the difference between the future and the present, since, on account of time, it is quite impossible for the mind to comprehend the whole difference. Indeed, how can a life that has no end be compared with the present? And the world of the future life is as different from the world of the present life as peace is from war, incorruptibility is as excellent as corruption as a pure pearl is better than a piece of dirt, and it is better, no matter what anyone says, to fully depict this difference. If I compare the beauty of future bodies with the light of a sunbeam or with the brightest lightning, I will not say anything worthy of that brilliance. What earthly treasures, what bodies, or better, what souls should not be despised for the sake of the future? If someone were to bring you into the king's palace now, to give you the opportunity to talk to the king in the presence of everyone, even to be with him and eat food from the same table, then you would certainly consider yourself the happiest of all. And when you intend to ascend to heaven, to appear before the King of the universe himself, to compete with the angels in brilliance, to enjoy that ineffable glory, you still hesitate whether you should despise money, when, even if you were to lose your very life, you should rejoice, rejoice, and be inspired by delight. In order to obtain the office of ruler, which gives you cause for theft (I cannot call it an honest gain), you give everything you have, you borrow from others, and if necessary, you do not regret pawning your wife and children, and when you have the kingdom of heaven, such a power in which you will not have a successor, when God Himself entrusts you with the management of a corner of the earth, but the whole heaven, you hesitate and refuse, you grudge money, and do not understand that if the side of heaven that we see is so beautiful and attractive, how much more excellent is the highest part of it, and the heaven of heaven?

But since it is not yet possible to see this with the bodily eyes, then ascend with your mind, and, having risen above the visible heaven, look at that heaven which is above this, at the infinite height, at the light that inspires terror, at the hosts of angels, at the innumerable faces of the archangels, and at other incorporeal powers.

But as soon as we see the king himself, we will stop looking at all this. He alone attracts our attention, his porphyry, diadem, seat, belt, shoes and extraordinary brilliance of appearance. Putting all these things together exactly, raise your mind again to the terrible day on which Christ will appear. Then you will see not pairs of mules, nor golden chariots, nor dragons and shields, but something that is full of great terror and makes such a striking impression that even the bodiless forces themselves are amazed, as it is written: "The powers of heaven will be shaken" (Matthew 24:29).

What word will depict that bliss, that splendor and glory? My poor soul! Even now I have to weep and sigh heavily at the thought of what blessings we have been deprived of, what blessedness we have been alienated, precisely alienated (I am speaking of myself too), if we do not accomplish something great and wonderful. Let no one here speak to me of hell, for to lose so great a glory is more painful than any hell, and to be alienated from this lot is worse than innumerable punishments. But nevertheless, we still strive for the present and do not think about the wiles of the devil, who for a small thing takes away more from us, gives us dirt in order to steal gold, or more correctly, heaven; He casts a shadow to drive us away from the truth, and deceives us with dreams (such is real wealth), so that when that day comes, we will be the poorest of all.

11. And so, having pondered this, let us avoid deception before it is too late, and strive for the future. For it cannot be said that we did not know about the brevity of the present life, when every day deeds shout louder than the trumpet of real inferiority, laughter, disgrace, danger, and destruction. What excuse shall we have, how soon we pursue with great zeal that which is associated with danger and shame, how soon we flee from that which is safe and gives us glory and splendour, how soon do we give ourselves over to the full power of the love of money? The slavery of wealth is heavier than any torment, as all those who have been vouchsafed to be freed from it are well aware. Therefore, in order that you also may know this beautiful freedom, break the bonds, flee from the snares; let not gold be kept in your house, but that which is more precious than innumerable riches, alms and philanthropy. This gives us boldness before God, and gold covers us with great shame and greatly helps the devil to influence us. But why do you arm your enemy and make him stronger? Arm your right hand against it, gather all your beauty into your soul, put all your wealth in your mind, let the sky, and not the nod and the house, keep your gold, and we will put on everything that is ours, because we ourselves are much better than the walls and more important than the foundation of the house. Why should we, having forgotten ourselves, devote all our care to that which, when we leave here, cannot be taken with us, and often cannot be kept even while remaining in this life, when there is an opportunity to enrich ourselves in such a way that not only here, but also there, we will find ourselves more sufficient than anyone else? Whoever carries in his soul fields, houses, and gold, wherever he goes, comes with all these riches. But how, you ask, is this possible? Perhaps with great convenience. If you transfer this to heaven by the hands of the poor, you will put everything into your soul, so that even though death comes to you, no one will take it away from you, but you will also move into the future life with wealth. Such a treasure was in the possession of Tabitha, who was glorified not by the house, not by the walls, not by the stones, not by the columns, but by the bodies of widows covered by her, the tears shed, the death that fled from her, and the life that returned. Let us also prepare such storehouses for ourselves, let us also begin to build ourselves such houses. In this we will have God as a co-worker, and we ourselves will be His fellow-workers. God brought the poor from non-existence into existence; but you did not allow those who were already brought into existence and exist to perish from hunger and other misfortunes, healing and correcting them and supporting the temple of God by all means: what can be compared with this in terms of benefit and glory? But if you have not yet clearly understood what adornment God has given you, commanding you to supply the poor, then think with yourself about the following. If God had given you such power that you could restore the falling heavens, would you not have recognized it as an honor far greater than you? But God has honored you even more. He has commissioned you to correct that which is dearer to Him than the heavens themselves: and in the sight of God nothing visible can compare with man. For man He created the heavens, and the earth, and the sea; in it He desires to dwell more than in heaven. But we, although we know this, nevertheless have no effort and concern for God's churches, but, leaving them in neglect, we build for ourselves magnificent and huge houses. For this reason we are deprived of all blessings, we become poorer than any beggar, because we adorn those houses which, having moved from here, we cannot take with us, and we do not care for those that can be carried with us there. For the decayed bodies of the poor will undoubtedly be resurrected. And then God, Who commanded us to love the poor, having gathered them together, will praise those who cared for them, and will marvel at the fact that they tried in every way to maintain their lives, which were ready to be extinguished either from hunger, or from nakedness and cold. And we, when such great praise is set before us, are still slow and do not want to take upon ourselves this beautiful care. Though Christ has no refuge for Himself, but walks strangely, naked, and hungry, yet thou hast built country houses, baths, galleries, and many halls without need or benefit, but to Christ thou dost not give even a small shelter, but adorn the upper parts of the house for crows and kites. What could be worse than such frivolity? What is more terrible than this madness? This is indeed a sign of extreme madness, or rather, something that cannot be expressed in a decent way. But, nevertheless, if you wish, it is certainly possible to be cured of this disease, though grave, and not only is it possible, but even easy, and not only easy, but much easier to free oneself from this danger than from bodily sufferings, as much as the Physician is better. Therefore, let us draw Him to ourselves, let us ask Him to touch us, and let us apply on our part all that is necessary, I mean desire and readiness. He will demand nothing else, but as soon as He accepts only this from us, He will bring everything else from His side. Let us offer Him all that we can, so that here too we may enjoy perfect health and receive future blessings through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.

[1] In the Synodal translation, the Spirit is capitalized, but this does not agree with the interpretation of Chrysostom.

[2] In the Synodal translation: "into mercy", literally: "into the depths of sympathy" (Slav. – into the wombs of generosity)

CONVERSATION 15

"We know that all things work together for good to those who love God" (Rom. 8:28).

1. It seems to me that the whole passage in the Apostle is addressed to those who are in danger, or rather, not only this applies to them, but also to what has been said a little above. Thus, the words: "The present temporal sufferings are worth nothing in comparison with the glory that will be revealed in us", as well as the fact that "the whole creation groans and suffers together", as well as what was said above, that "we are saved in hope, we wait in patience, we do not know what to pray for as we ought" (Romans 8:24-26) - all this refers to people who are in adversity. (The Apostle) teaches them to choose not what they themselves consider useful for themselves, but what the Spirit inspires. After all, many things seem useful to them, but, in fact, bring great harm. Thus, peace, liberation from danger, and a serene life seem to be beneficial to them. And is it surprising that they think so, as soon as the same thing seemed to Blessed Paul himself? But, nevertheless, he later understood that what was useful was completely opposite to this, and, having understood, he loved it. After he had prayed three times to the Lord to deliver him from his troubles and heard in reply: "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Corinthians 12:9), he began to rejoice when he was persecuted, endured insults and unbearable sufferings. "Therefore I am in good cheer," he says, "in weaknesses, in offenses, in wants, in persecutions" (2 Cor. 12:10). That is why he said: "We do not know what to pray for as we ought," and he urged everyone to leave it to the Spirit, because the Holy Spirit cares very much for us, and this is pleasing to God. And so, having prepared them all for this, he now adds what has been said, using an argument sufficient to encourage them. "Moreover, we know," he says, "that to those who love God, all things work together for good." But when he says, "all," he also means that which seems to us deplorable. Though tribulation or poverty, bondage or famine, death, and the like have befallen you, yet God has power to change all these things into the opposite, since it is characteristic of His ineffable power to make it easy for us, and to turn to our aid that which seems difficult. Therefore (the Apostle) did not say that nothing unpleasant happens to those who love God, but says that all things work together for their good, that is, God uses the very calamities to glorify the needy, and this is much more important than to prevent the onset of misfortune or to avert it when it has happened. Thus did (God) with the furnace of Babylon: He did not prevent the holy youths from being cast into the furnace, and when they were cast in, He did not quench the flame, but leaving it to burn, by means of this flame He made the youths more worthy of wonder. And God showed various similar miracles on the apostles. If people who know how to be wise can make of things a use contrary to their nature, and, living in poverty, seem to be more sufficient than the rich and shine even in dishonor, how much more will God show not only something similar, but also much more to those who love Him. Only one thing is needed - to love Him sincerely, and everything else will follow by itself. Just as for those who love God, even that which is apparently harmful is turned to benefit, so for those who do not love Him, what is useful is also harmed. Everything served to harm the Jews - the manifestation of miracles, and the correctness of dogmas, and the wisdom of teaching; for one thing they called Christ possessed, for another ungodly, and for miracles they attempted to kill Him. On the contrary, the thief, crucified, nailed, reviled, enduring innumerable sufferings, not only did not suffer any harm, but also received the greatest benefit from it. Do you see how "all things work together for good to those who love God"? And so, having spoken of this great good, which completely transcends human nature, since it seemed incredible to many, (the Apostle) confirms this, on the basis of what has happened, thus: "to those who were called according to His purpose" (Rom. 8:28). Note that this good begins from the time of calling. Why did not (Christ) call them all first, and did not call Paul himself with the rest, when such a delay seemed harmful? But, nevertheless, the very deeds showed that it was useful. And here (the Apostle) speaks of foreknowledge in order not to ascribe everything to the calling, because in that case both the Gentiles and the Jews would argue. After all, if one rank was enough, then why did not everyone escape? That is why he says that the salvation of those who are called was accomplished not only by calling, but also by foresight, and the calling was not forced and forced. So all were called, but not all obeyed. "For whom he foreknew, he also predestined to be conformed to the image of his Son" (Rom. 8:29). Do you notice the height of honor? What the Only-begotten was by nature, they became by grace. However, it was not enough for (the apostle) to say, "like," but he added: "that He might be the firstborn." And he did not limit himself to this, but even after these words he adds: "between many brothers," wishing in every way to show a clear kinship. However, all this must be understood in relation to the incarnation (of the Son of God), because according to the Divinity He is the Only-begotten.

2. Do you see how many grace-filled gifts have been communicated to us? Therefore, do not doubt about the future gifts, especially since (the Apostle) presents another proof of God's love for mankind, saying that it was so foreshadowed from ancient times. People draw conclusions about others on the basis of deeds, but God knows everything from the beginning and He has had a disposition towards us from ancient times. For this reason (the Apostle) says: "And whom he called, him also justified" (Rom. 8:30). He justified it with the bath of revival. "And whom He acquitted, He glorified." He glorified by grace, by adoption. "What then shall I say to this" (Rom. 8:31)? (The Apostle) seems to say: Mention to me no more the dangers and malice against all of you. Even if some do not believe in the future, they cannot say anything against the blessings already given, for example, about God's original love, justification, glory for you. (God) will grant it to you by means of that which seemed to you deplorable. You considered the cross, beatings, and chains to be shameful, and all this served to correct the whole universe. However cruel it may seem to you that (Christ) endured, He turned it into the freedom and salvation of all nature; so also that which thou endurest (God) usually turns thy sufferings into thy glory and praise. "If God is for us, who is against us"? But who is not against us, you ask? The whole universe is against us, and the tormentors, and the nations, and the relatives, and the citizens, but nevertheless all those who are against us are so far from being able to harm us, that they unwittingly become for us the authors of crowns, intercessors of innumerable blessings, since the wisdom of God turns all intrigues to our salvation and glory. You see, no one is against us. And Job was made famous by the fact that the devil armed himself against him. The devil raised up against him friends, a wife, wounds, household, and innumerable other contrivances, yet nothing was against him. And this was not yet great for Job, although in itself it was very great, and for him it was much more important that everything ended in his favor. Since God was on his side, everything that seemed to be against him was in his favor. The same thing happened to the apostles. Jews, Gentiles, false brothers, rulers, nations, famine, poverty, and innumerable calamities rose up against them, but nothing was against them. All this made them especially famous, glorious, and worthy of praise before God and before men. Understand, then, that the word that Paul spoke about the faithful and those who were truly crucified could not have said about himself even if he was crowned with a diadem. Many foreigners arm themselves against the latter, enemies make attempts, bodyguards plot evil, many of the subjects often rebel, and against a believer who strictly observes the law of God, neither man, nor demon, nor anything else can rise. If you deprive him of his property, you will be rewarded; if you speak ill of him, then by your evil speech you will make him more brilliant before God; if you bring him to famine, how much greater will be his glory and greater recompense; and if you put him to death, which is the most horrible, you will weave a martyr's crown for him. What can be compared with the life of a man against whom nothing can stand, to whom even those who intend to do evil are no less useful than the benefactors themselves? Therefore (the Apostle) says: "If God is for us, who is against us"? Then, not content with these words, he presents here the greatest sign of God's love for us, to which he always turns, namely, the death of the Son. Not only, he says, He justified and glorified, and made them conform to that image, but He also did not spare the Son for thee, wherefore He added the words: "He who did not spare His Son, but delivered Him up for us all, how with Him will He not give us all things" (Rom. 8:32)? (The Apostle) speaks with emphasis and great fervor to show the love of God. How will God forsake us, for whose sake He did not spare His Son, but for all of us He delivered Him up? Understand how great is the goodness not to spare Your Son, but to betray Him, to betray for all the insignificant, ungrateful, enemies, blasphemers. "How is it that with Him He does not give us all things" (Rom. 8:32)? These words mean the following: if God gave us His Son and not only gave Him Him, but gave Him over to the slaughter, then, having accepted the Lord Himself as a gift, why do you still doubt everything else? Having the Lord, why are you perplexed about the other gifts? Whoever has bestowed upon his enemies that which is more important, will he not bestow upon his friends that which is less important? "Who shall accuse the elect of God"? (Romans 8:33)