10. Do you understand what it means: "The Lord will do a decisive work on earth"? It is surprising that this brief word brought not only salvation, but also righteousness. "And as Isaiah foretold, If the Lord of hosts had not left us seed, we should have become like Sodom, and would have been like Gomorrah" (Rom. 9:29. cf. Isa. 1:9). Again (the Apostle) proves here something different, namely, that even the few were not saved by themselves. And they would have perished and suffered the fate of Sodom, that is, they would have been destroyed, since the Sodomites also perished without exception, and not even an accidental seed remained of them; and these, continues (the Apostle), would have perished, as they were, if God had not shown great goodness and preserved them for the sake of faith. This also happened during the sensual (Babylonian) captivity, because most of the Jews were taken into captivity and perished, and a few were only saved. "Well," he said, "shall we say? The Gentiles, who did not seek righteousness, received righteousness, righteousness by faith" (Rom. 9:30, 31). Here, finally, is the clearest solution. Since (the Apostle) proved by works that not "all those Israelites are of Israel" and confirmed this by the ancestors of Jacob and Esau and by the testimony of the prophets, he then offers the most important solution on the basis of Hosea and Isaiah, after increasing the perplexity. There were two questions: that the Gentiles had received salvation, and that they had received it without seeking it, that is, without taking care of it. Therefore (the apostle) used the strongest expressions. He did not say that they had righteousness, but that they "received," because the most extraordinary and strange thing was that he who sought did not receive, and he who did not seek received. And, apparently, by the word "seeker" (the apostle) pleases the Jews, but afterwards he strikes a decisive blow. And since he could give a strong solution, he was not afraid to make the objection more disagreeable. Therefore, he does not talk about faith and the righteousness that arises from it, but proves that the Jews are defeated before faith and condemned according to their own laws. You, Jew, says (Paul), have not even found lawful righteousness, because you have broken the law and have become guilty of an oath; but the Gentiles, who entered not by the law, but by any other way, found righteousness greater than lawful righteousness, namely, righteousness from faith. The same thing (the Apostle) said above: "If Abraham was justified by works, he has praise, but not before God" (Romans 4:2), proving that the righteousness of faith is higher than the righteousness of the law. Thus I said above that there were two perplexities, and now there are three questions: that the Gentiles have found righteousness, that they have found it without seeking, and that they have found righteousness greater than the righteousness of the law. Questions contrary to the first arise with regard to the Jews: that Israel did not find righteousness, that they did not find it in spite of what they sought, and that they did not find even lesser righteousness. So, having put the listener in difficulty, (the Apostle) then offers a brief solution and sets forth the reason for all that has been said. What is this reason? That a man is justified not by faith, but by works of the law. This is the clearest solution of the whole passage, which would not have been so easily accepted if (the apostle) had proposed it at the beginning; and since he placed it after many perplexities, arguments and explanations, and made use of many preliminary reservations, he made it quite intelligible and accessible. The reason for the destruction of the Jews, he says, was that "not in faith," "but," as it were, "in the works of the law" (Rom. 9:32) they wanted to be justified. He did not say "from works," but as from the works of the law, showing that they did not have even this righteousness. "For they have stumbled against a stone of stumbling, as it is written, Behold, I have set in Zion a stone of stumbling block, and a stone of offense; but whosoever believeth in him shall not be ashamed" (Rom. 9:32-33). Do you notice again how boldness and a universal gift come from faith? After all, it is said not only about the Jews, but also about the entire human race. Everyone, says (the Apostle), Jew, Greek, Scythian, Thracian, and whoever, if he believes, will enjoy great freedom. The prophet is surprising, not only that they will believe, but also that they will not believe, since to stumble means not to believe. As above, speaking of those who are lost and those who are being saved, (the Apostle) said, "Though you have as many people, O Israel, as the sand of the sea, only a remnant thereof shall return," and again, "If the Lord of hosts had not left us seed, we would have become like Sodom," and also, "He called not only from the Jews, but also from the Gentiles," so here he says that some will believe, and others will stumble, and the stumbling comes from inattention and from looking at something else. And the Jews, paying all their attention to the law, stumbled against a stone. And the stone of stumbling (the Apostle) also called the stone of offense in relation to the mood and end of unbelievers. Now is what has been said clear to you or does it require even more explanation? I think that for those who are attentive it is understandable, but if for others it is not intelligible, then it is possible to accidentally meet, ask and find out. For this reason I have presented a very long interpretation, so that, by interrupting the sequence of the speech, I would not be forced to damage its clarity. For the same reason I conclude here without offering moralizing, as I am wont to do, so as not to obscure in your memory the multitude of subjects of which we have spoken. Now is the time to conclude the discourse, ending it in the proper way, that is, with praise to the God of all. Therefore, having given common rest, both to ourselves who spoke, and to you who heard, let us give Him glory, because His kingdom and power and glory are forever. Amen.

[1] Here is the inaccuracy of the Russian translation.

CONVERSATION 17

"Brothers! the desire of my heart and prayer to God for Israel for salvation" (Rom. 10:1).

1. (The Apostle) intends to accuse (the Jews) again, and more strongly than before, therefore he again rejects all suspicion of enmity, and makes use of a great preliminary explanation. Pay no attention to the words and rebukes, he says, but to the fact that I do not proclaim this with a hostile disposition. For it is not in the nature of one and the same person to desire (the Jews) salvation, and not only to desire, but to pray for it, and at the same time to hate and abhor them; and by the word "desire" (the Apostle) here means, namely, a strong desire. Notice that his prayer also comes from the heart. He does not take great care and pray that the Jews may escape punishment, but that they may also be saved. And not only here, but also in the following words, (the Apostle) reveals the benevolence that he has towards the Jews. He tries with great effort to excuse (the Jews) as much as possible, and seeks for them at least some shadow of justification, and yet he does not succeed in this, being overcome by the nature of his works. "For I testify unto them, that they have zeal for God, and not according to reasoning" (Rom. 10:2). So, this is apologetic, not condemnable. If they were rejected not because of their human nature, but because of jealousy, then it is fairer to pity them than to punish them. But notice how wisely (the apostle) pleased them with his word, and revealed their undue covetousness. "For they do not understand the righteousness of God" (Rom. 10:3), he says. Another pretext for an apology, which subsequently strengthens the accusation and deprives it of any justification. "And their own righteousness," he says, "striving to set up, they did not submit to the righteousness of God." By these words he shows that the Jews went astray more through stubbornness and lust for power than through ignorance, and did not even present the righteousness required by the law, which (the apostle) expressed in the words, "striving to set up." However, (the apostle) did not clearly reveal this, since he did not say that they were devoid of both righteousness, but with his characteristic prudence he made only a very intelligible hint. If the Jews still tried to present lawful righteousness, it is clear that they did not. And if they did not submit to God's righteousness, then they were deprived of it. The righteousness of the Jews (the Apostle) calls his own, either because the law no longer had power, or because it was acquired by labor and sweat; and by the righteousness of God he calls righteousness by faith, because it is acquired solely by grace from on high, and we are justified not by labor, but by the gift of God. But those who constantly resist the Holy Spirit and strive to be justified by the law are far from faith. But being far from the faith, and not having received the justification of faith, and not being able to be justified by the law, they lost everything. "The end of the law is Christ, for the righteousness of everyone who believes" (Rom. 10:4). Notice Paul's prudence. Since he called both righteousness, so that those who believe among the Jews do not think that they have one righteousness, but are deprived of another, and therefore are accused of iniquity (for they, as new believers, still had to fear), and so that the Jews do not again expect to fulfill righteousness, and do not say, "If we have not fulfilled it yet, we will do it without a doubt," what does (the Apostle) do. He proves that righteousness is one, that lawful righteousness consists in righteousness by faith, and whoever has acquired righteousness by faith has fulfilled the righteousness of the law, and whoever has rejected the former has lost the latter. If Christ is the goal of the law, then he who does not have Christ, even though he thinks that he has righteousness, does not have it, but he who has Christ, even if he does not fulfill the law, has achieved all things. The goal of healing is health. As he who can make him healthy, even if he does not know the art of healing, has everything, and he who does not know how to cure, even if he thinks that he follows the art, is deprived of everything, so it is with regard to law and faith: he who has faith has reached the goal of the law, and he who is outside faith is a stranger to both faith and law. What exactly did the law want? To make a person righteous. But he was powerless, because no one had fulfilled the law. Such was the purpose of the law, everything tended to this, everything was done for this - feasts, commandments, sacrifices, and everything else, so that man would be justified. But Christ achieved this goal more surely through faith. Therefore do not be afraid, says (the Apostle), that you break the law after you have come to faith: then you transgress the law, when, because of the law, you do not believe in Christ; but when you believe in Him, then you have fulfilled the law, even more, because you have attained to much greater righteousness. This thought (the Apostle) confirms with the Scriptures. "Moses writes about the righteousness of the law," he says. This means that Moses shows us what lawful righteousness consists in and what it is. So, what does it consist of and how is it acquired? By fulfilling the commandments. "The man who fulfills it shall live by him," he says. It is impossible to become righteous according to the law except by fulfilling all the commandments, but this was not possible for anyone.

2. So this righteousness was destroyed. But tell us, Paul, about the other righteousness, the righteousness by grace, in what does it consist and how is it acquired? Listen to how clearly (the apostle) describes it. After he has denounced righteousness by the law, he comes to righteousness by grace and says, "Righteousness of faith thus says, Say not in your heart, Who will ascend into heaven? that is, to bring Christ together. Or who will descend into the abyss? that is, to raise Christ from the dead. But what does the Scripture say? Near to you is the word in your mouth and in your heart, that is, the word of faith which we preach. For if thou shalt confess with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised him from the dead, thou shalt be saved" (Rom. 10:6-9). Therefore, so that the Jews could not say: How did those who did not find lesser righteousness find greater righteousness? - (The Apostle) gives indisputable proof that the new way is easier than the first. It required the fulfillment of all the commandments: when you fulfill everything, you will live; And righteousness from faith does not say that, but what exactly? "If thou shalt confess Jesus to be Lord with thy mouth, and believe in thy heart that God hath raised him from the dead, thou shalt be saved." Then, in order that the proof that this path is convenient and easy, it should not seem that it is not worth attention, see how (the Apostle) expands on it. "But the righteousness of faith thus saith, Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ together. Or who will descend into the abyss? that is, to raise Christ from the dead." Just as negligence and weakness, which weaken labor, resist virtue that is revealed in deeds, and a strongly alert soul is needed in order not to yield, so whenever it is necessary to believe, thoughts arise that disturb and weaken the thoughts of many, and in order to repel them, a soul full of strength is needed. Therefore (the Apostle) reveals these very thoughts, and as he did in reasoning about Abraham, so he does here. Having proved there that Abraham was justified by faith, (the Apostle), lest it should be thought that he had acquired so great a crown in vain and freely, he praises the quality of faith, and says: "Beyond hope, he believed with hope, whereby he became the father of many nations. he did not waver in the promise of God through unbelief, but remained firm in the faith, giving glory to God, and being fully confident that he was able also to fulfill the promise" (Romans 4:18-21). By this (the Apostle) proved that Abraham needed both works and an exalted soul, accepting that which is above hope, and not being tempted by the visible. And so he does here, and proves that we need a wise mind, a strong will, and striving for the heavenly. He did not simply say, "Do not speak," but, "Do not speak in your heart," that is, do not even think of doubting and saying to yourself, "How is this possible?" Do you see that this is primarily the characteristic of faith, to reject all earthly considerations, to seek that which is above nature, and, rejecting the weakness of thoughts, to accept everything with the help of the omnipotence of God? The Jews not only said this, but also that it was impossible to be justified by faith. But (the Apostle) applies the same thing to another event, in order to show that it is so important that it requires faith even after its fulfillment, thereby convincing that it is just to weave a crown for believers. And he uses the saying of the Old Testament, always trying to avoid accusations of innovations and opposition to it. What (the apostle) says here about faith, Moses spoke to the Jews about the commandment, proving that they received many blessings from God. There is no need to say, (the Apostle) reasons, that we must ascend to heaven or sail across the vast sea and then receive the commandments, since God has made this great and difficult work convenient for us. What does it mean: "The word is close to you"? That is, it is easy, because salvation is in your heart and on your lips. For your salvation you do not need to undertake a long journey, to swim across the sea and cross the mountains, on the contrary, if you do not even wish to cross the threshold, then you can be saved by sitting at home, because the means of salvation are on your lips and in your heart. Then, giving a new proof concerning the lightness of the word of faith, (the Apostle) says that God raised Christ from the dead. Think about the dignity of the one who has done it, and you will no longer see any difficulty in this matter. Thus, that Christ is Lord is evident from the Resurrection, as (the Apostle) said at the beginning of the epistle: "He was revealed by the Son of God through the resurrection from the dead" (Romans 1:4). And that the resurrection is also possible is proved even to completely unbelievers by the power of the one who performed it. And so, as soon as justification is very important, and easy, and acceptable, and it is even impossible to justify oneself in any other way, is it not extreme obstinacy, abandoning the convenient and easy, to take up the impossible? For no one can say that he has abandoned the work because of its difficulty.

3. Do you notice how (the apostle) deprives the Jews of all excuse? In fact, what justification do those deserve who choose the most difficult and impracticable, and leave the easy and able to save them, which even the law itself was not able to give? All this proves nothing but a stubborn will that resists God. The law is burdensome, but grace is light, the law does not save even with innumerable efforts, but grace gives justification, both grace-filled and lawful. What, then, will those say in their justification who persist against grace and hold fast to the law without profit or purpose? Then, since (the apostle) has said something important, he again confirms it by the Scriptures. "For the Scripture says," he says, "whosoever believeth in Him shall not be ashamed. There is no difference between a Jew and a Greek, because there is one Lord for all, rich for all who call on Him. For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:11-13). Do you notice how (the Apostle) gives testimony about faith and confession? When he says, "Everyone who believes," he indicates faith, and when he says, "Everyone who calls," he means confession. Then, again proclaiming the communion of grace and overthrowing the arrogance of the Jews, (the Apostle) briefly reminds us of what he has proved at length above, and again confirms that there is no difference between a Jew and an uncircumcised man. "There is no difference between a Jew and a Greek," he says. And what is above, when he proved this, when he spoke about the Father, he speaks here about Christ. As above, revealing the same thing, He said: "Is God only the God of the Jews, and not also of the Gentiles? Of course, also the Gentiles, because there is one God" (Romans 3:29-30), so here he says: "For there is one Lord for all, rich for all who call on Him." Do you see how (the apostle) proves that God greatly desires our salvation, so that He considers it even His riches. Therefore, even now the Jews should not despair and think that they cannot be forgiven, even if they wish to repent. He who considers our salvation to be His riches will not cease to be rich, since to pour out a gift on all is also enrichment for Him. And since the Jews were especially troubled by the fact that they had formerly enjoyed precedence over the whole human race, and now for the sake of faith they were cast down from their throne and had no advantage over the rest, (the apostle) repeatedly makes references to the prophets, who foretell them of such equality. "Whosoever believeth on Him," it is said, "shall not be ashamed," and again, "Whosoever shall call upon the name of the Lord shall be saved." And so that there are no objections, in both places the word "everyone" is placed.

There is nothing worse than vanity. It was it that destroyed the Jews most of all. That is why Christ also said to them: "How can you believe, when you receive glory from one another, and do not seek the glory that is from the one God" (John 5:44)? Vanity, together with destruction, excites great laughter, and before the punishment to come, it brings upon innumerable calamities. And if it pleases you to know this, without touching the heavens from whence vanity brings us down, and the hell into which it plunges, we will consider all that it produces here. And indeed, what can be more harmful, more shameful and heavier than vanity? That this disease causes losses is proved by the useless and vain expense of theatres, lists, and other equally unnecessary amusements, such as the building of magnificent and magnificent houses, and all other superfluous buildings, which cannot now be described. Everyone knows that a person who is prodigal, who loves pomp and suffers from the disease of vanity, necessarily becomes a thief and a covetous. To deliver food to this beast, he lays his hands on other people's property. And what can we say about property? This fire devours not only money, but also souls, prepares not only present, but also future death. Vanity is the mother of hell, it greatly inflames the fire of hell and the poisonous worm. Everyone knows that it extends its power even to the dead, and what can be worse than this? All other passions cease with death, but vanity continues its action even after death and tries to show its quality over the dead body. When the dying take care that splendid monuments be erected to them, on which all their possessions must be spent, and try to show extraordinary pomp even in the grave; When people during their lifetime insulted the beggars who came up for one ox or a piece of bread, and, dying, prepare abundant food for the worm, then what power will you find more painful than this disease? From the same evil is born an impure love, since many are involved in adultery, not by the beauty of the face, not by the lust of copulation, but by the desire to boast: I have seduced so-and-so and drawn her into fornication.

4. And is it necessary to speak of other vices that grow from this? I would rather be the slave of a multitude of barbarians than of vanity alone, for barbarians do not command that which vanity commands its subjects. Be the servant of all, it says, whether they be nobler than you or more insignificant. Do not care about your soul, do not care about virtue, laugh at freedom, sacrifice your salvation, and if you do any good, do not do it to please God, but to show off to people, so that you may receive a crown from them; if you give alms, or fast, endure the labor, and try to destroy the benefit. What could be more inhuman than such demands? Envy, arrogance, and love of money - the mother of all evil - originate from this. A crowd of slaves, barbarians dressed in gold, parasites, flatterers, silver-plated chariots, and many other things that are even more ridiculous, are used not for pleasure and benefit, but out of sheer vanity. Yes, you say, everyone knows that this passion is evil, but how we can avoid it is what should be said. The main thing is that if you fully convince yourself that this illness is serious, then you will make the best beginning to correction, because the sick immediately seeks a doctor as soon as he learns that he is sick. And if you seek another way to avoid (the evil arising from this), then look unceasingly to God and be content with the glory that proceeds from Him.

And after that, consider that the verdict and judgment of the people are erroneous, and also soon disappear. For an hour they are surprised, and as soon as the time passed, they forgot about everything; the crown given to you by God has been stolen, but they have not been able to keep their own for you. Even if you were to keep the crown of men, it would be a great pity to exchange it for the crown of God; and when it is gone, what excuse shall we have in the fact that for the transitory we give the imperishable, and for the praise of a few we lose such great blessings? And though many praise you, they are all deplorable, and so much the greater the greater the number of people who do so. If you are surprised at what has been said, listen to how Christ Himself confirms it: "Woe to you," he says, "when all men shall speak well of you" (Luke 6:26). And rightly so. If in all art artists should be chosen as judges, how then do you entrust the evaluation of virtue to the crowd, and not to him who is most versed in it, who can both approve and crown? And so, let us write the word of Christ on the walls, on the doors, and in our hearts, and let us constantly say to ourselves: "Woe" to us, "when all men speak well of you," because even those who speak well of you afterwards condemn you, calling you vain, ambitious, partial to people's praise. But that's not what God does. When He sees that you love His glory, then He will praise you especially, be amazed, and proclaim you. But man is not so, but considering you not free, but a slave, and often pleasing you with false praise consisting in empty words, he usually robs you of your true reward and subdues you more than a purchased slave. For masters have slaves so that they may obey them in what is commanded, but you serve without orders. You do not expect to hear anything from them, but as soon as you know how to please them, you do everything, even if they do not command. What kind of hell will we be worthy of, who delight bad people and serve them before they are commanded, and do not listen to God at all, despite what He commands and exhorts us daily? If you love glory and praise, then avoid the praise of men, and then you will gain glory; turn away from people's approvals, and then you will receive many praises both from God and from people. For we also usually glorify most of all the one who despises glory, we usually praise and marvel at him who values praise and wonder at nothing; but if we do so, how much more is the God of all things. And when God praises you and glorifies you, who can be happier than you? For what is the difference between glory and dishonor, so is the difference between heavenly and human glory, or rather, much greater, ad infinitum. But if human glory is incomparable, shameful, and ugly, then consider what its vileness will be when we compare it with the glory of heaven. As a prodigal woman, being on the rooftop, gives herself to everyone, so do the slaves of vanity, or rather, they are even more vile than harlots, because harlots often despise some of those who love them, and you offer yourself to everyone, fugitives, robbers, and swindlers. With the help of such and similar persons, you arrange spectacles that excite praise; and those of whom each of himself, in your own opinion, is worth nothing, you, when they are gathered together, prefer to your own salvation, thereby showing that you are more dishonorable than each of them.

5.

But it is also unfortunate that the disease of vanity harms you not only when you sin, but also when you show merit, and in one case it subjects you to innumerable reproaches, and in the other it deprives you of all reward.

The wrestler, where he struggles, there awaits his approval, and you, striving for the things above, take care to receive the reward of the valley. What could be worse than such madness? Let us look, if you will, at the crowns themselves: one consists of arrogance, another of envy of another, one of mockery and flattery, another of money, another of servitude. As children in play lay wreaths of grass on each other, and often, having crowned someone so that he himself does not notice, laugh at him from behind, so now those who praise you often laugh among themselves, laying grass on you. And even if only grass, but their crown causes us great harm and destroys all our merits. Therefore, considering his insignificance, avoid harm.

Listen to how Paul, who knows the glory of men exactly, not only does not seek it, but also turns away from it, saying: "I will not boast, except in the cross of our Lord Jesus Christ" (Gal. 6:14). Therefore, be zealous for this praise, so that you do not anger the Lord. And by seeking the praise of men, you dishonor not only yourself, but also God. Being a painter and having a student, you yourself would not be indifferent if he did not show you the works of his art, but exposed the picture to ordinary viewers. If this is offensive to his brethren, then much more so to Vladyka. And if you want to know what other motives there are to despise human glory, then be filled with lofty thoughts, laugh at what you see, grow in love for true glory, be filled with spiritual thoughts, say to your soul, as Paul said: "Do you not know that we will judge angels" (1 Cor. 6:3)? And having aroused her by this, enlighten her and say: Do you, who judge the angels, desire to be judged by the unclean and praised, as dancers, actors, trappers and horsemen are praised, who strive for such praise? And you try to be above these cries, imitate the hermit-dweller John, learn how he despised the crowd of people and, seeing flatterers, paid no attention to them. When all the inhabitants of Palestine gathered around him, marveled at him and were amazed, he did not boast of such an honor, but rebelled against them and, addressing the multitude of the people as to a child, struck them with such reproaches: serpents, "the offspring of vipers" (Matthew 3:7). Though they met and left the cities for him to see this sacred chapter, yet nothing softened John, so far was he from glory and free from all pride. And Stephen, seeing that again the same people did not honor him, but raged and gnashed their teeth, placing himself above their wrath, said: "Stiff-necked! people with uncircumcised hearts" (Acts 7:51). And Elijah, in the presence of the army, the king, and all the people, said, "How long shall ye be lame on both tribes" (1 Kings 18:21)? But we flatter and please everyone, buying for ourselves their reverence by this servile service. In consequence of this, everything has changed, we have been deprived of the grace of the first centuries, the works of Christianity have fallen into decay, and everything has been neglected for human glory. And so, let us eradicate passion, and then we will fully know freedom, find a haven and silence. For the vain one is like one who is tossed about by the waves, always trembling, fearing, and serving very many masters. And whoever is outside this painful power is like one who has reached the harbor and enjoys complete freedom. But not such is the vain one, who, no matter how much he is known, has as many masters and is forced to serve everyone. How can we free ourselves from this heavy slavery? If we love another glory, the true glory. Just as those who are in love with a beautiful face are usually distracted from this love by another face, which is more beautiful than the former, so those who are partial to human glory can be distracted from it by the glory that shines from heaven. Therefore, let us turn our eyes to the latter, let us recognize it exactly, so that, marveling at its beauty, we may escape the shame of worldly glory and enjoy much pleasure, constantly comforting ourselves with the glory of heaven, which may we all be vouchsafed to attain through the grace and love of humanity of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.