Беседа 7

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 3.9–18. What the hell? shall we have it? No way: first of all we were accused, Jews and Greeks, all of whom were under sin. As it is written... no one is righteous: no one understands... no one seeks God: all have turned away, together with indecent things that have happened: no one does goodness, not even one. The grave is opened with their throats, their tongues with their tongues: the poison of asps is under their lips: their lips are full of oaths and sorrows. Their feet are quick to shed blood: contrition and bitterness are on their paths, and they have not known the path of peace. There is no fear of God before their eyes. The Apostle accused the Greeks, accused the Jews; finally, we should talk about justification, which is accomplished through faith. After all, if the natural law did not help, and the written law did not do anything more, but both even served as a burden for people who did not use them as they should, and showed that they had become worthy of greater punishment, then, finally, salvation through grace was necessary. So tell us this, Paul, and reveal it. But (the apostle) still does not decide, fearing the shamelessness of the Jews; he again speaks of their accusation and first introduces David as the accuser, who depicts at length what Isaiah expressed briefly - putting a strong bridle on them (the Jews) so that they do not run away, and so that each of the listeners taught about faith, being sufficiently convinced by the accusations of the prophets, does not evade. The Prophet points out three great shortcomings, saying that they all, without exception, did evil, did not mix good with evil, but indulged in only one vice, and, finally, did evil with all persistence. But so that (the Jews) could not object: “So what? after all, this is not said about us,” (the apostle) and added: Rom.3:19. We know that the law speaks to those who are in the law. After Isaiah, who undoubtedly spoke about them, (the apostle) cited the words of David in order to show that they have a connection with what was said in Isaiah. What was the need, says (the apostle), for the prophet sent to correct you to reprove others? For the law was not given to others, but to you. And why did not (the apostle) say: We know that the prophet speaks like a great man, but: “The law speaks like a great one?” Because Paul usually calls the entire Old Testament law. So in another place he says: “Do you not listen to the law, because Abraham had two sons” (Gal. 4.21–22), and here he called the psalms the law, saying: “We know that the law speaks to those who are in the law.” Then (the apostle) proves that this was said not simply to accuse, but because the law also paved the way for faith. The agreement of the Old Testament with the New is such that accusations and accusations were made entirely for the purpose of opening the bright door of faith to the listeners. Since the Jews were destroyed primarily by the fact that they thought highly of themselves, which (the apostle) later noted, saying: “For they do not understand God’s righteousness and establish their own righteousness, not obeying the righteousness of God” (Rom. 10.3), then the law and the prophets first of all tamed their arrogance and cast down arrogance, so that, having come to the consciousness of their own sins, putting aside all pride and seeing themselves in extreme danger, they with great zeal flowed to Him who gave them forgiveness of sins and accepted grace through faith. Hinting at this here too, Paul says: “We know that the law speaks to those who are in the law.” Yes, every mouth will be stopped and the whole world will be guilty of God. Here he shows that the Jews, not daring to boast of deeds, are boastful and shameless only in words. That’s why he mainly used the expression: “let every mouth be stopped,” pointing to their shameless and uncontrollable boasting and their literally demanding language: after all, just as the stream was unstoppable, so did he; but the prophet blocked it. When Paul says: “Let every mouth be stopped,” he is not saying that they sinned so that their lips might be stopped, but (he says) they were convicted because, having sinned in the same thing, they were not aware of it. “And the whole world will be guilty of God.” He didn’t say Jews, but the entire human race. It is with the words: “Let every mouth be stopped” that the apostle alludes to the Jews, although he did not say this clearly, so that the speech would not be harsh for them, and with the words: “The whole world will be guilty of God” is said together about both the Jews and the Greeks. But this is not enough to humble the pride of the Jews, since even here they do not have any advantage over the pagans, but, according to the word of salvation, are betrayed equally with them. Thus, someone who is unable to defend himself, but needs the help of another, can be called guilty in the proper sense, which was our situation when we destroyed the means of salvation given to us. Rom.3:20. The law is the knowledge of sin. The Apostle again attacked the law, but now with mercy, since what was said serves as an accusation not of the law, but of the negligence of the Jews; for all that, intending to talk about faith, he tried to prove here that the law is very weak. If, he says, you boast in the law, then you put yourself to shame, because it exposes your sins. But (the apostle) did not say so sharply, but more condescendingly: “For by the law is the knowledge of sin.” This means that the punishment is greater, but only for the Jews. After all, the law accomplished that sin became known to you, and it depended on you to avoid it (sin); But you, by not evading, brought upon yourself greater punishment, and thus the admonition of the law became for you a reason for greater torment. So, when (the apostle) increased his fear, then, finally, he begins to speak about the gifts of grace, arousing in the listeners a strong desire to receive remission of sins, and says: Rom.3:21. Now, besides the law, the truth of God has appeared. Here (the apostle) said something great and in need of much explanation. If those who lived in the law not only did not escape punishment, but even brought more upon themselves, then how is it possible without the law not only to avoid punishment, but also to be justified? The Apostle speaks here about two very important subjects: about justification and about the achievement of these benefits regardless of the law. Therefore, he said not just “the truth,” but “the truth of God,” proving by the dignity of his face the greatness of the gift and the power of the promise, since everything is possible with God. And he did not say - the truth was given, but - “appeared”, eliminating the accusation of innovation; Only that which existed before but was hidden can appear. And not only with this, but also with the following words (the apostle) proves that what has appeared is not anything new. Having said “appeared,” he added: testified by the law and the prophet. Do not be embarrassed because the truth of God is given only now, says (the apostle), and do not be embarrassed by this as a new and extraordinary thing: both the law and the prophets spoke about this from ancient times. In part he proved this (the apostle) above, and in part he will prove it later - above, when he cited the words of Habakkuk: “the righteous... will live by faith” (Rom 1.17; Hab 2.4), and later, when he points to Abraham, David, who told us about this. The Jews had great respect for these persons, of whom one was a patriarch and a prophet, and the other a king and a prophet, and promises regarding this were made to both of them. That is why Matthew, starting the Gospel, first of all mentions Abraham and David, and then lists the forefathers in order. Having said: “the book of the kinship of Jesus Christ,” he did not mention David after Abraham, Isaac and Jacob, but together with Abraham. And what’s surprising is that he put David before Abraham, saying this: “the son of David, the son of Abraham” (Matthew 1.1), and then he began to list Isaac, Jacob and all those who followed. That is why the apostle often mentions Abraham and David here and says: “the righteousness of God... testified by the law and the prophet." So that someone does not say: “How can we be saved if we do not contribute to this ourselves?” - (the apostle) and shows that we also contribute a lot to this matter - I mean faith. Therefore, having said: “the truth of God,” he added: Rom.3:22–23. faith... in everyone and on all believers. Here again the Jew can become confused, having no advantage over other people and being included along with the whole universe. So that he would not experience this, (the apostle) strikes him with fear, adding: there is no difference. I've sinned all the time. Don’t tell me that such and such a Hellenic, this Scythian, and that Thracian: everyone is in the same position. Although you received the law, you learned from the law only one thing: how to recognize sin, and not how to avoid it. Then, so that (the Jews) would not say: “Although we sin, we do not sin like the pagans,” (the apostle) added: and deprived of the essence of the glory of God. Thus, although you have sinned unequally with others, you, too, are deprived of glory: after all, you are one of those who have offended God, and the offender does not belong to those who are glorified, but to those who are disgraced. But don’t be afraid, I said this not to plunge you into despair, but to show you the Lord’s philanthropy. That is why (the apostle) added: Rom.3:24–25. we will be justified by His grace, by the deliverance that is in Christ Jesus, which God hath ordained to be cleansed by faith in His blood, at the revelation of His righteousness. Look how many arguments (the apostle) gives to confirm what he said. Firstly, he proves by the dignity of his face: this is not done by a weak person, but by God, for whom everything is possible, since it is said that “the truth is God’s.” Secondly, he proves it by the law and the prophets: and do not be afraid when you hear the words: “except the law” (Rom. 3:21), since this has meaning in relation to the law itself. Thirdly, he proves with the Old Testament sacrifices why he said: “in His blood,” reminding the Jews of sheep and calves. If, says (the apostle), the slaughter of the dumb delivered from sin, then how much more so did the blood of Jesus Christ. And he said not just “buy,” but “redemption,” so that we would no longer return to the same slavery. As a result of this, he calls Jesus Christ “the purification of m,” showing that if the image had such great power, then the truth itself will have a much greater effect. And again, showing that this is not something recent and new, the apostle says: “suppose.” Having said: “God supposes” and recognizing this as the work of the Father, he shows that the same thing belongs to the Son. The Father suggested, and Christ accomplished the whole work with His blood. "When His righteousness appears." What does “the manifestation of truth” mean? Just as the manifestation of wealth consists in not only being rich oneself, but also making others rich, the manifestation of life consists in not only being alive oneself, but also in reviving the dead, and the manifestation of strength consists in not only being strong oneself, but also strengthening the weak, so the manifestation of truth consists in not only being righteous oneself, but also instantly making others who have decayed in sins righteous. Explaining this, (the apostle) himself revealed what the phenomenon means, saying: Rom.3:26. that he may be righteous and justify all things by the faith of Jesus. So, do not doubt: you are not justified by works, but by faith. Do not avoid the truth of God, since it represents a double blessing - it is easily acquired and is offered to everyone. Don't be ashamed and don't blush. If God himself clearly performs this work, even, as someone might say, boasts and exalts himself in it, then how can you hide and hide from what your Master is glorified by? So, having encouraged the listener with the words that what is happening is a manifestation of the righteousness of God, he encourages the hesitant and hesitant to come again with fear, saying this: “for the remission of former sins” (Rom. 3:25). Do you see how he often reminds the Jews of their sins? Above he said: “For by the law is the knowledge of sin” (Rom. 3:20), then: “For all have sinned” (Rom. 3:23), and here he expresses himself even more strongly. He did not say: because of sins, but: “for remission” (Rom. 3:25), that is, due to the death of sins. After all, there was no longer any hope for recovery, but just as the weakened body needed help from above, so did the dead soul. And - what is most striking - (the apostle) considers what he points out as the reason for relaxation to be a stronger accusation against people. What is it? The fact that relaxation happened during the long-suffering of God. You cannot say, he says, that you have not enjoyed much patience and kindness. The words “at this present time” (Rom. 3:26) mean that God has shown great patience and love for mankind. When we reached despair, says (the apostle), and there was a time of judgment, when evil increased and sins multiplied, then God showed His power to make you understand how great is the wealth of righteousness. If this had happened at the beginning, it would not have seemed as surprising and extraordinary as it does now, when all methods of healing have already been tested. Rom.3:27. Where's the praise? Drive away, he says. Which law? Are you doing? Neither, but by the law of faith. It took Paul great effort to prove that faith had received such power as the law could never have imagined. Since he has already said that God justifies a person by faith, now he again turns to the law and does not say: where are the merits of the Jews, where are the righteous deeds? but: “where... is the praise”? - showing everywhere that the Jews only boasted that they had some advantage over the others, but did not prove anything in practice. And, asking: “Where is the praise?” - he did not say: disappeared and perished, but: “driving away,” the more the untimeliness is indicated, since it was no longer the time to boast. Just as when the judgment came, those wishing to repent no longer had a convenient time, so when the sentence was finally pronounced, everyone was ready to perish, the One who destroys all evil by grace appeared - the Jews no longer had time to protect themselves by justification from the law. If they needed to establish themselves on this, it would be before the coming of Christ. And when the one who saves through faith came, the time of exploits had already been taken away, and since all previous means turned out to be invalid, Christ saves by grace. That is why He came now, so that they would not say (if He had appeared at the beginning) that it was possible to be saved with the help of the law, through one’s own labors and merits. So, eliminating their shamelessness, Christ delayed a long time in order to save with His grace when it was clearly proven through everything that people were not enough of their own strength. Therefore (the apostle), speaking above: “to demonstrate the truth” (Rom. 3:25), added: “at this time” (Rom. 3:26). And if some began to contradict, they would act like that person who, having committed serious crimes and being unable to justify himself in court, would have been condemned and had to be punished, but then by the royal mercy would have been released, and after his release would have the shamelessness to boast and claim that he had not committed any offense. This had to be proven before the gift appeared, and when it appeared, there was no time to boast. This is exactly what happened to the Jews. They had already been sold from their homeland, which is why (Christ) came and by His coming deprived them of praise. After all, the one who says about himself that he is a teacher of infants, who boasts of the law, calls himself a teacher of the foolish, and yet, like them, has a need for a Teacher and Savior, he has no reason to boast. If before this circumcision was uncircumcision, then much more so now, since it has been destroyed both for the past and for the present. Having said - “driving away”, (the apostle) shows how this happened. So how was it destroyed? - asks (the apostle). Which law? Are you doing? Neither, but by the law of faith. So (Paul) called faith the law, willingly using the previous names in order to smooth out the apparent innovation. What is the law of faith? In salvation by grace. Here (the apostle) proves the power of God, because He not only saved, but also justified and brought to praise, not having any need for our works, but requiring faith alone. And he says this, accustoming the believing Jew to modesty, and humbling the unbelieving Jew, in order to attract him later. Anyone who has received salvation, if he begins to think a lot about himself, then, having delved into the law, he will find out that the law itself stopped his mouth, it itself accused him, it itself denied him salvation and deprived him of praise; and the unbeliever, in turn, taught by the same humility, can be brought to faith. Do you see what the wealth of faith is, how it removed us from everything that was before, not even allowing us to boast about it? Rom.3:28. We think that by faith a man will be justified without the works of the law. When (the apostle) proved that those who are justified by faith are superior to the Jews, then, finally, he discusses faith with great freedom and again eliminates what apparently could confuse. The Jews were confused by the following two thoughts: first, is it possible for those who were not saved by works to be saved without works, and second, is it fair for the uncircumcised to enjoy equal rights with those who have been brought up in the law for so long; the last thought bothered them much more than the first. As a result of this, (the apostle, having revealed the first, moves on to this last one, which confused the Jews so much that even after accepting the faith, they accused Peter on this matter, because of Cornelius and his case. What does (Paul) say? “We think that by faith a man will be justified without the works of the law.” He did not say - to the Jew, or - to those under the law, but, expressing himself generally and having opened the door of salvation for the entire universe, he used the generic name and says - “to man.” Then, based on this word, (the apostle) resolves an objection not indicated here. Since it was natural that the Jews, having heard that faith justifies every person, would be dissatisfied and tempted, Paul added: Rom.3:29. or the God of the Jews only? Here he seems to be saying the following: why does it seem absurd to you that every person is saved? Is God really a private God? By this he shows that those who want to humiliate the pagans insult the glory of God more if they do not admit that He is the God of all. If He is the God of all, then He provides for everyone; and if he provides for everyone, then he saves everyone equally through faith. Therefore (the apostle) says: “Or is the God of the Jews only, and not of the tongues?” God is not a private God, as is allowed in Hellenic myths, but is common and united for everyone. That’s why he adds: Rom.3:30. there is only one God, that is, He is the only Lord of both these (Jews and Gentiles). If you point me to the Old Testament, then even there God’s providence extended to everyone, although not equally. You were given a written law, and they were given a natural law, but they had no less, and if they wanted, they could surpass you. Hinting at this very thing, (the apostle) added: who will justify circumcision by faith and uncircumcision by faith, reminding the Jews of what was said above about uncircumcision and circumcision, where he proved that there is no difference between them. And if then (in the Old Testament) there was no difference, then much less now; now revealing this more clearly, (the apostle) showed that both equally need faith. Rom.3:31. Do we then destroy the law by faith? - speaks. Let it not be: but we affirm the law. Have you noticed the varied and ineffable wisdom (of the apostle)? With the very word “we affirm,” he showed that the law no longer stands, but is ruined. Observe also the superiority of Paul's power, and also the wealth of evidence with which he reveals what he desires. Thus, here he proves that faith not only does not harm the law, but also helps it, just as the law paves the way for faith. Just as the law, preceding faith, testified about it - about which (the apostle) says: “The prophet also bears witness of the law” (Rom. 3:21) - so faith restored the weakening law. How did you restore it? - you ask. But what was the work of the law, and why did he force everything to be done? To make a person righteous. But he turned out to be powerless in this: “for everything,” he says, “I have sinned” (Rom. 3:23), and faith, having appeared, succeeded in this, since everyone who believed was at the same time justified. So, faith confirmed the will of the law and brought to an end that for which he did everything. This means that she did not abolish, but improved the law. Thus (the apostle) proved three points here: it is possible to be justified without the law, the law turned out to be powerless in this, and faith does not oppose the law. Since the Jews were most confused by the fact that faith seemed to be in conflict with the law, then (the apostle), more than what the Jew wanted, proves that it not only does not oppose, but also promotes and promotes the law, and this is what (the Jews) especially wanted to hear. But since after the grace by which we have been justified there is a need for works, let us show diligence worthy of the gift. And we will show this when we carefully preserve love, the mother of all blessings. Love lies not in empty words and not in simple greetings, but in the manifestation and doing of deeds, for example, in relieving poverty, helping the sick, freeing from danger, patronizing those in difficulty, weeping with those who weep and rejoicing with those who rejoice. After all, the latter also serves as a sign of love; although it seems unimportant to rejoice with those who rejoice, it is nevertheless a very great thing and requires a philosophical mind. You can find many people who do very difficult things, but they turn out to be weak in it. Many weep with those who weep, but do not rejoice with those who rejoice; on the contrary, when others rejoice, they weep out of ill will and envy. Therefore, it is no small merit to rejoice when a brother rejoices; on the contrary, it is more important than both the one to cry with those who weep and the one to help in troubles. Many are exposed to danger along with those in danger, but when others succeed in business, they are tormented. Such is the power of envy. Although work and sweat are needed there, and here there is only a good desire and disposition, many, having endured something more difficult, did not do something easier, but languish and destroy themselves when they see that others are succeeding and that a service has been provided to the whole church, either in word or in some other way. What could be worse than such a person? He no longer opposes his brother, but the will of God. Having thought about this, destroy your illness and at least save yourself from many evils, if you do not want to save your neighbor. Why are you fighting with your thoughts? Why do you fill your soul with confusion, raise a storm, overthrow everything? Being in such a state, how can you ask for absolution? If God does not forgive the sins of those who do not forgive the sins committed against them, then what forgiveness will He give to those who think evil against people who have not offended them in the least? This is proof of extreme malice; such, together with the devil, are at enmity with the church, and perhaps they are much worse than the devil himself. After all, you can beware of the devil, and such people, wearing the guise of friendship, secretly kindle the fire, throwing themselves into the furnace first and suffering from a disease that not only cannot cause regret, but also excites strong laughter. Tell me: why do you turn pale, tremble and become extremely timid? What misfortune happened? Is it not that your brother is rich, famous and respected? This means that you should decorate yourself with a wreath, rejoice and glorify God that your member has become noble and glorious, and you grieve that God is being glorified. Do you see where the hostility is heading? You will say: it is not God who is glorified, but the brother who is glorified. But through him glory ascends to God, and consequently, so does your enmity. But that’s not what saddens me, you say, but I would like God to be glorified through me. So rejoice in your brother’s successes, and behold, God is glorified through you, and everyone will say: blessed is God who has such slaves, free from all envy, mutually rejoicing in each other’s happiness. And what can I say about my brother? If he was your foe and enemy, and God became glorified through him, then he himself must become your friend. And you make a friend an enemy when he receives honors and glorifies God. If someone were to heal your suffering body, even if he were your enemy, would you not consider him among your first friends? Do you consider the one who adorns the body of Christ, that is, the church, and your friend, an enemy? And how can you prove your enmity towards Christ in any other way? Therefore, even if someone performed miracles, even if he observed virginity and fasting and slept on earth, even if he became equal to the angels in virtue, but if he has this deficiency, he will be more wicked than anyone and more lawless than even the adulterer, the fornicator, the robber and the grave-digger. And lest anyone accuse me of exaggerating my speech, I will gladly ask you the following: if someone, taking fire and a spade, began to destroy and burn this house (of God) and destroy this altar, would not each of those present begin to throw stones at him, as at a wicked and lawless person? So what? And if someone brings a flame more destructive than this fire - I’m talking about envy, which does not ruin stone buildings and destroys not a golden throne, but overthrows and destroys what is much more valuable than walls and throne, the building of teachers - then can he deserve any leniency? Let no one tell me that those who attempt a crime often do not have the strength to carry it out: deeds are judged by their disposition; So, Saul had already killed David, although he did not actually carry it out. Tell me, don’t you understand that, by being at enmity with the shepherd, you are plotting against the sheep of Christ, against those sheep for whom Christ shed His blood, and commanded us to do and endure everything? Don’t you remember that your Master sought your glory, and not His own, and you seek not His glory, but your own? Of course, if you were to seek His glory, you would achieve yours, but if you seek yours before His, you will never achieve this. So, what will be the cure for this? Let us all pray together and lift up one voice for them, as for those possessed by a demon. After all, they are in an even more pitiful situation, because their madness is arbitrary, and this illness has a need for prayer, and a lot of prayer. If someone who does not love his brother, even if he squanders his property and shines in martyrdom, will not achieve success in anything, then understand what kind of punishment can he deserve who is at enmity with a person who has not offended him in any way? This one is worse than a pagan. If love for those who love us does not give us any advantage over them (the pagans), then tell me, where will the one who is envious of those who love take his place? Envy is worse than quarreling. A person who is quarreling, as soon as the cause of the quarrel is eliminated, usually stops the hostility; but an envious person can never become a friend. The first fights openly, and the second – secret; he can sometimes present a plausible pretext for a quarrel, but this one cannot point to anything other than his madness and satanic mood. So, what can such a soul be likened to? What echidna? Which adder? Which worm? What poisonous insect? After all, there is nothing more wicked and evil than such a soul. This, it was this (envy) that overthrew the churches, gave birth to heresies, armed the brotherly hand, prompted to stain the right hand in the blood of the righteous, trampled upon the laws of nature, opened the doors of death, brought into execution the ancient curses, made that unfortunate (Cain) forget the pangs of birth, his parents and all others, drove him into such a frenzy and plunged him into such a rage that when God called him and said: “To you is his appeal, and you are the one possess" (Genesis 4.7), then he was not touched by this either. Even if God forgave him for his guilt and subdued his brother, this wound is so incurable that even if countless medicines were applied, it would still abundantly exude its pus. Why are you grieving, most unfortunate of all? Is it really because honor is given to God? But this is a satanic mood. Or because your brother has surpassed you in fame? But you may be able to get ahead of him again. Thus, if you want to motivate, then do not kill or destroy, but leave to live, so that you have a reason for competition, and motivate the living, then you will have a bright crown; and if you kill, you will pronounce a sentence on yourself that is more shameful than defeat. But envy recognizes none of this. Why do you strive for glory in such a desert? So they (Cain and Abel) then alone inhabited the earth, but this did not deter Cain and he, having torn everything out of his soul, stood next to the devil and took up arms, it was the devil who was then the leader of Cain. Since it was not enough for him that man had become mortal, he tried to increase misfortune by the very form of death and inspired Cain to become a fratricide; he, never satisfied with our misfortunes, was in a hurry, impatiently wanting to see the fulfillment of his work. Just as if someone, having his enemy in chains and seeing that the sentence has already been pronounced on him, is in a hurry, before he left the city, to see him killed inside the city and cannot wait for the proper time, so the devil was in a hurry. Although he heard that man should return to the earth, he very much wanted to see something more - for the son to die before the father, for the brother to kill his brother and for the death to be premature and violent. You see what envy served for, how it fulfilled the insatiable desire of the devil and offered him such food as he only wanted to see. So, let's avoid this disease. After all, for those who have not freed themselves from this disease, it is impossible to completely avoid the fire prepared for the devil. And we will be freed from illness when we think about how Christ loved us and how he commanded us to love each other. How did He love us? He also gave His honest blood for us, who were His enemies and caused Him the greatest insults. And you do this towards your brother, as He says: “A new commandment I give to you, that you love one another, as I have loved you” (John 13.34). It’s better to say that Christ did not limit himself to this measure, since he did it for his enemies. But don’t you really want to give your blood for your brother? Why are you, breaking the commandment beyond measure, even shedding his blood? Then, Christ did something to which He was not obliged, and if you do this, then you will only fulfill your duty. And the one who, having received ten thousand talents, began to demand a hundred denarii, was punished not only for what he demanded, but also for the fact that he did not become better under the influence of a good deed, did not follow the example of the king and did not forgive the debt (Matthew 18.23-35). A slave, if he forgave a debt, would only fulfill his duty. And in everything we do, we fulfill only our duty. That is why Christ said: “When... all... you have created,... say, as we are unserving servants:... for we must create them together and create them” (Luke 17.10). So, if we show love, if we give our property to those in need, then we fulfill our duty not only because God himself showed us an example of good deeds, but also because when we give, we give from what belongs to God. Why do you deprive yourself of that over which God wants to make you master? After all, He commanded you to give to others, so that you yourself might have the same. While you alone own, you yourself do not have, but when you give to another, then you yourself receive. And what can compare with such love? Christ shed his blood for his enemies, but we do not even give up our property for a benefactor; He shed His own blood, and we pity the property that is not ours; He did it before us, but we do not do it after Him; He did this for our salvation, but we do not want it for our own benefit; There is no profit for him from our philanthropy, but all the benefits return to us. For this reason, we received the command to distribute our property, so as not to lose ourselves. Just as someone gives money to a small child and orders him to hold it tightly, or gives it to a servant to keep so that it cannot be stolen by someone who wants to steal it, so does God. Give to the needy, He says, so that someone does not steal them from you, for example: a slanderer, a thief, the devil, and after all, death. While you yourself own them, you do not store them in a safe place, but if you transfer them to Me through the poor, then I will keep everything safe for you and return it to you at the appropriate time with great profit. I take them not in order to take them away for Myself, but in order to multiply them, preserve them in perfect integrity and preserve them for you until the time when no one will lend, no one will take pity. So, what could be more cruel than us, who do not agree even after such promises to lend to God? Of course, as a result of this, we go to Him poor, naked and poor, not having with us what has been entrusted to us, because for our part we do not transfer this for safekeeping to the One who preserves everyone more carefully. Therefore we will be subjected to extreme punishment. During our accusation, what will we be able to say about our destruction? What excuse can we provide? What kind of protection? Really, why didn't you give it? Don't believe you'll get it back? And how can you say this? He who has given to one who has not given, will he not give all the more surely after receiving? But does the sight of them (the property) make you happy? As a result, give more diligently in order to have even more fun there, when no one will take them away from you, whereas, having owned it now, you will be subject to countless disasters. The devil, like a dog, rushes at the rich, as if wanting to snatch a piece of bread or pie from the hands of a child. So let's give it to the Father. The devil, as soon as he sees this, will certainly run away, and after he leaves, the Father will give you all this safely when the devil can no longer bother you, precisely in the next century. The rich in real life are no different from small children who are bothered by puppies, since everyone barks around them, tugs at them and drags them around - not only people, but also low passions, gluttony, drunkenness, flattery and all kinds of debauchery. When we need to lend money, we usually look for those who give more (profits), we look for honest people. And in this case, we do the opposite: we leave the just God, who gives not a hundredfold, but a hundred times more, while we are looking for those who will not give us even the capital itself. How, in fact, will the belly, which devours most of our property, pay us? Uncleanness and corruption. What will vanity pay for? Envy and slander. What will be the price of stinginess? Cares and concerns. What will be the price for debauchery? Gehenna and a poisonous worm. These are the debtors of the rich, this is the kind of profit they receive from capital - evil in the present life and disaster in the future. So, tell me, will we really lend to them, under the condition of such a great punishment, and not entrust the wealth to Christ, Who promises us heaven, immortal life and unspeakable blessings? And what excuse will we have? Why don’t you give to the One who will undoubtedly return and return in abundance? Maybe because He will return after a long time? But God also returns in real life, since he who said: “seek... the kingdom of God... and all these things will be added to you” is wrong (Matthew 6.33). Do you notice unusual generosity? That, He says, is preserved for you and is not diminished, but I give real benefits in the form of increase and profit. In addition, what you receive over a long period of time increases your wealth because the profit becomes greater. We see that moneylenders do the same with those who borrow, more willingly supplying those who borrow for a long time. The one who repaid the entire debt quickly stopped the increase in growth; and the one who kept it for a longer time brought in more profit. Then, with people, we do not find it difficult to delay, but we even ourselves come up with means to prolong it, but in relation to God, will we really be so cowardly that as a result we will begin to hesitate and refuse, although, as I said, God gives here and there, for the reason indicated, preserves everything, preparing something else, more. After all, the greatness of what is given and the beauty of that gift exceed the insignificance of real life and, being in a perishable and mortal body, it is impossible to accept those unfading crowns and it is impossible in a real rebellious life, full of worries and subject to many changes, to accept that immutable and serene lot. If someone who borrowed gold from you promised to repay the debt when you live in a foreign land, do not have slaves and cannot even bring money home, then you, of course, would ask him a lot so that he would rather give it to you at home, and not on a foreign side. Do you really want to receive spiritual and ineffable benefits here? How crazy this is! If you take it here, then, without a doubt, you will receive perishable things, and if you wait for the future, then the Lord will give you incorruptible and immortal things. If you take it here, you will get lead, and if you take it there, then you will get pure gold. In addition, God did not deprive you of real blessings, since at the same time he gave another promise, saying this: everyone who loves those deeds will receive a hundredfold in this age and will inherit eternal life (Matthew 19.29). If we receive a hundredfold, then we ourselves are to blame for not lending to someone who can pay so much, since everyone who gave, even if they gave a little, received exactly that much (a hundredfold). Tell me: what great thing did Peter give? Isn't it just a tattered net, or just a reed? However, God opened the houses of the universe to him, spread out land and sea before him, everyone called him to them and, selling their property, brought their price at his feet, without even giving it into his hands (because they did not dare): they were so generous for him and showed him such honor. But you will say: he was Peter. So what? After all, Christ promised this not only to Peter, nor did he say to him: Peter, you alone will receive a hundredfold, but (it is said): “Whoever leaves house and brothers... will receive it a hundredfold” (Matthew 19.29). God does not know the differences of persons, but the merits of deeds. But, you say, I am surrounded by a bunch of children and I want to leave them rich. And of course, why would you make them poor? But if you leave everything to them, then you will again entrust all your property to unreliable guards, and if you make them a joint heir and trustee of God, then you will leave them countless treasures. Just as when we defend ourselves, God does not intercede for us, and when we entrust ourselves to Him, we receive from Him more than we expect, the same thing happens in relation to our property: if we ourselves take care of it, God withdraws from providing for it, and if we entrust everything to His care, He will arrange both our property and children in all safety. And why are you surprised if God does this? Anyone can see what happens to people too. If before your death you do not invite any of your loved ones to take care of your children, then often the one who would really like to is ashamed and does not dare to intervene in this matter without permission, and if you entrust such care to him, then, having been awarded such a great honor, he himself will reward for this with the greatest gratitude. So, if you want to leave great wealth to your children, leave them God’s providence. The One who, without any of your participation, gave you a soul, formed a body and gave life, when he sees that you are showing such great devotion and entrusting Him with children and their belongings, will He really not open up all His wealth for them? If Elijah, fed with a small amount of flour, when he saw that that woman preferred him to children, showed a threshing floor and a winepress in the widow’s hut, then think what kind of mercy the Lord Elijah will show. Therefore, let us take care not to leave our children rich, but to make them virtuous. If they begin to hope for wealth, they will not care about anything else, as they have the opportunity to cover up the depravity of morals with an abundance of money; and when they see that they are deprived of this support, they will do everything to find greater consolation in eternity through virtue. So, do not abandon wealth in order to abandon virtue. After all, it is extremely reckless not to make children masters of what we have during our lifetime, but after death to give complete freedom to the frivolity of youth. When we are alive, we can demand an account from them and, if they misuse the present, we can admonish and curb them, and after our death, if we, together with our absence and their youth, provide them with the free use of wealth, then we will plunge these unfortunate and pitiful people into the greatest abyss, adding fire to the fire and adding oil to the red-hot furnace. Thus, if you want to leave your children truly rich, then leave God as their debtor and entrust your will to Him. If they themselves receive the wealth, they will not know who to give it to, but will meet with many - both slanderers and dishonest people, but if you loan it to God in advance, then the treasure will, of course, remain inviolable and its return will take place with great ease. God is merciful, He returns to us what He owes, and He looks upon His creditors more pleasantly than those who did not lend Him anything, and He loves the one to whom He owes the most. Therefore, if you want to always have Him as your friend, make Him your debtor in many ways. The lender does not rejoice so much in having debtors as Christ rejoices in having creditors; to whom He owes nothing, He runs away from them, and to whom He owes, He flows to those. So, let us do everything to have Him as our debtor - now is the most convenient time to lend, now the need for it is urgent. If you don’t give it to Him now, then after you leave here He will no longer have need of you. Here He thirsts, here He hungers; he thirsts because he thirsts for your salvation; Because of this, He asks, because of this, He walks naked, preparing immortal life for you. So, do not despise Him: He does not want to be fed, but to feed you, not to clothe Himself, but to clothe you and prepare for you that golden robe, the royal robe. Have you not seen that the most caring doctors, when they wash the sick, wash themselves, although this is not necessary for them? So Christ does everything for you when you are sick. Therefore, He does not forcefully demand from you in order to give you a large reward - so that you understand that He does not demand because of His need, but to correct your need. For this reason, He comes to you in a poor robe, holding out His right hand and does not disdain if you give the smallest coin, does not leave if you reproach, but comes to you again, because He desires, strongly desires, our salvation. So, let us despise property, lest we also be despised by Christ; let us despise wealth in order to acquire it. If we take care of it here, we will undoubtedly destroy it both here and there, and if we distribute it with much generosity, then in both lives we will enjoy great prosperity. Therefore, whoever wants to become rich, let him become poor in order to be rich; let him spend in order to gather, and scatter in order to unite. And if this seems new and strange to you, then look at the sower and judge that he cannot otherwise gather more unless he scatters what he had and spends what he has prepared. So, let us also sow, let us cultivate the sky, so that we may reap in great abundance and achieve eternal blessings, through the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: