John Chrysostom

Conversation 15

Rom 8.28: But we know that to those who love God all things work together for good. It seems to me that all this place is addressed by the Apostle to those who are in danger, or, better to say, to them not only this, but also what has been said above. Thus, the words: “unworthy are the passions of this present time to the glory that wants to appear in us” (Romans 8:18), also that “the whole creation ... sighs” (Romans 8:22), as well as said above that “by trust ... we are saved ... by patience we wait ... by patience we pray ... for what we pray, as it is proper, we do not understand” (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. For many things appear to be useful to them, but in reality do great harm. Thus, peace, freedom from danger, and serenity seem to them to be useful. Is it any wonder that they think so, as soon as the blessed Paul himself thought the same thing? But he later realized that what is useful is quite the opposite of this, and when he understood it, he loved it. After he prayed three times to the Lord to deliver him from his troubles and heard in reply: “My grace dost thou: for my power is made perfect in weakness” (2Cor 12.9), he began to rejoice when he was persecuted, suffered offenses and unbearable sufferings. “Thus I am well pleased,” he says, ”... in annoyances, in troubles, in exile (2Cor 12.10). For this reason he said: “Let us pray about what we ought to pray, as it is proper, we do not know”, and he persuaded everyone to leave it to the Spirit, because the Holy Spirit is very concerned about us, and it pleases God. Having therefore prepared them all by this, he adds what he has now said, using an argument sufficient to encourage them. “We understand,” saith he, ”that to them that love God all things shall work together for good. When he says, “all things,” he means what seems to us to be grievous. Though tribulation or poverty, bondage or famine, death and other such things may befall you, yet God has the power to change all these things into their opposite, for it is inherent in His inexpressible power to make easy for us, and to bring to our aid that which seems heavy. 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, i.e. God uses the very calamities for the glorification of those in distress, and this is much more important than to prevent the occurrence of a calamity or to avert it when it has happened. So God did also 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, He made the youths more worthy of wonder by means of that flame. And on the apostles God showed various similar miracles. If people who are able to be wise can make use of things contrary to their nature and, living in poverty, appear more sufficient than the rich and shine even in dishonor, then God will show not only something similar, but much more on those who love Him. It is only necessary to love Him sincerely, and the rest will follow by itself. Just as what appears to be harmful to those who love God is turned to good, so what is harmful to those who do not love Him is also harmful to those who do not love Him. Everything was harmful to the Jews - the appearance of miracles, the rightness of the dogmas, and the soundness of doctrine; for one thing they called Christ demon-possessed, for another God-defying, and for miracles they tried to kill Him. On the contrary, the robber crucified, nailed, abused, and endured countless sufferings, not only suffered no harm, but also received the greatest benefit from it. Do you see how “all things work together for good to them that love God?” Having therefore spoken of this great benefit, which exceeds entirely human nature, because it seemed incredible to many, (the Apostle) certifies it, on the ground of what has happened, thus: By those who are called according to foreknowledge. Note that this goodness begins at the time of the calling. Why did not (Christ) call all first, and Paul himself not with the rest, when such a delay seemed harmful? But, however, the very deeds showed that it was useful. But the apostle speaks here of foreknowledge, in order that not all might be ascribed to rank, because in that case both Gentiles and Jews would argue. For if rank alone was sufficient, why were not all saved? Wherefore he says, that the salvation of those who were called was not accomplished by calling alone, but also by foreknowledge, and that the calling was not forced or compelled. So all were called, but not all obeyed. Rom.8:29. For He foreknew them, and foreknew them also to be conformed to the image of His Son. Do you notice the height of honor? What the Only Begotten was by nature, they became by grace. But it was not enough for the apostle to say, “conformable,” but he added: How be to Him the firstborn. And he did not limit himself to this, but after these words he adds more: “in many brethren, - to show by all means the evident kinship. But all this must be understood in relation to the incarnation (of the Son of God), because according to the Godhead He is the only begotten. Do you see how many gracious gifts have been communicated to us? Therefore do not doubt also concerning future gifts, especially as (the Apostle) presents another proof of God's humanity, saying that it has been so prototyped from ancient times. Men draw conclusions about others on the basis of works, but God knows everything from the beginning, and He has had favor with us from the beginning. Therefore (the apostle) says: Rom.8:30. and them also ... called, these also are justified. Justified by the bath of regeneration. And them also He justified, these also He glorified. Glorified by grace, by adoption. Romans 8:31. What do we say to these? (Apostle) as if he says: do not mention to me more about the dangers and malice against you all. If some do not believe in the future, yet they can say nothing against the benefits already bestowed, such as God's original love, justification, and glory. (God) bestows these things upon you by means of what to you seemed deplorable. You considered shameful the cross, the beatings, the bonds, and all these things served to reform the whole universe. However cruel it may seem to you what (Christ) endured, yet He turned it to the freedom and salvation of all nature; so also what you endure, your sufferings (God) ordinarily turns to your glory and praise. If God is for us, who is against us? But who is not against us, you may ask? The whole universe is against us, and torturers, and nations, and peoples, and relatives, and citizens, but all those who are against us are so far from being able to harm us, that they are involuntarily made for us as the perpetrators of crowns and advocates of innumerable blessings, because God's Wisdom turns all intrigues to our salvation and glory. See how no one turns against us. And Job was made famous by the fact that the devil armed himself against him. The devil had raised up against him friends, wife, wounds, household, and countless other tricks, yet nothing was against him. And this was not yet great for Job, though it was very great in itself, but it was far more important to him that everything ended in his favor. Since God was for him, all that was apparently against him turned out in his favor. The same thing happened to the apostles. Jews, Gentiles, false brethren, 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, therefore, that the word which Paul spoke of the faithful and truly crucified could not have been spoken of himself even by the one crowned with the diadem. Against the latter many foreigners arm themselves, enemies make attempts, bodyguards do evil, and many subjects often rebel, but against the believer who strictly fulfills the law of God, no man, demon, or anything else can rebel. If you deprive him of his property, you will give him a reward; if you speak ill of him, you will make him more brilliant before God by your evil speaking; if you starve him, the greater glory and the greater reward; and if you put him to death, which is most terrible, you will weave him a crown of martyrdom. What can compare with the life of a man against whom nothing can stand, to whom even those who intend to do evil are no less beneficent than the benefactors themselves? Wherefore (the apostle) says, “If God be upon us, who is upon us?” Then, not contenting himself with these words, he presents here also that greatest sign of God's love to us, to which he always refers, namely, the death of the Son. Not only, he says, has he justified and glorified and made us conform to that image, but he spared not even the Son for you, - therefore he added the words: Rom.8:32. For he who did not spare his own Son, but delivered him up for us all, how can he not also with him grant us all things? (The apostle) speaks with expressiveness and great fervor, to show the love of God. How will God forsake us, for whose sake He did not spare His Son, but delivered Him up for us all? Realize, then, how great is the goodness of not sparing His Son, but betraying, betraying for all the lowly, the ungrateful, the enemies, the blasphemers. “How shall not even with Him bestow all things upon us?” These words mean the following: if God gave us His Son, and not only gave Him, but gave Him to be slain, then, having received the Lord Himself as a gift, why do you still doubt everything else? Having the Lord, why do you doubt the other gifts? He who has given more important things to his enemies, will he not give less important things to his friends? Romans 8:33-34. Who will eat of God's elect? This is said against those who say that faith is of no avail, and against those who doubt the possibility of instantaneous change. And see how quickly (the apostle) shut their mouths, by means of the dignity of the elect. And he did not say, Who shall accuse the servants of God, but: “the elect of God,” because election is a sign of virtue. If he who rides young horses recognizes them as capable of running, no one can defame him, and anyone who accuses him becomes ridiculous; all the more ridiculous are those who accuse when God Himself elects souls. God justifying, who condemns? (The apostle) did not say, God absolves sins, but, what is far more important, “God justifies.” If the sentence of a judge, and such a judge at that, declares one to be right, what does the accuser deserve? Therefore, we should fear neither temptation, because God is for us, who has proved it by His works, nor Jewish idle talk, because God has both chosen and justified us, and what is even more amazing, justified us by the death of His Son. Who will condemn us, when God Himself crowns us, when Christ is buried for us, and not only buried, but afterward intercedes for us? Christ Jesus, who died, and was raised from the dead, who is at the right hand of God, and who also makes intercession for us. Having appeared in His own dignity, He did not cease His work for us, but intercedes for us, and keeps the same love for us continually. He did not confine Himself to mere slaughter, but, which especially proves the greatest love, not only accomplishes all that depended on Him, but pleads for another. This one thing (the apostle) and wished to express by the word - “intercedes,” speaking humanly and condescendingly, to show love; equally, from the word - “no mercy” (Romans 8:32), if not taken in this sense, many incongruous things would follow. And to make you understand that this is what (the apostle) wants to reveal, he, having first said that Christ “is at the right hand”, then he added: “intercedes for us”, by which he proved the equality and equality, so that the intercession must be presented as a manifestation of not less dignity, but love alone. When He Himself is life, the source of all good things, has equal power with the Father, raises the dead and gives life, and does all other things, how can He need intercession to help us? He who delivered the hopeless and condemned from condemnation by His own power, made them righteous and sons, raised them to the highest degree of honor, and accomplished in practice what could not have been expected, He who, after accomplishing all these things and after raising our nature to the royal throne, needed intercession for that which is more easy? Do you see how everything serves as a proof that the word - “intercedes” (apostle) used only to express the fervor and power of His love for us, since the Father Himself appears to beg people to be reconciled to Him: “For Christ we will be pleading, as God pleads with us” (2Cor 5.20). But, however, when God exhorts, and when men are messengers to men in the name of Christ, we do not imagine anything degrading to this dignity, but from such expressions we conclude only one thing, namely, the power of love. So let us do here also. Wherefore, if the Spirit intercedes with unspoken sighs, if Christ died and intercedes for us, if the Father did not spare His Son for your sake, chose you and justified you, what are you afraid of, what are you trembling for, having such love and such care? And (the apostle), having shown the great providence from above for us, with all freedom continues his speech and does not say that you also should love God as much, but, as if delighted by this inexpressible Providence, exclaims: Rom.8:35. who will separate us from the love of Christ? And he did not say God's**: it is indifferent for him to call both Christ and God. Is it tribulation, or distress, or persecution, or plague, or nakedness, or trouble, or sword? Notice the wisdom of Blessed Paul. He does not mention those things which daily ensnare us - the love of money, the passion for fame, the power of anger - but he lists those things which are much more painful than these, and which can overcome nature itself, and points out those things which often shake the strength of the mind against our will, namely tribulation and distress. And though it is easy to enumerate all that is said, yet every word contains innumerable rows of temptations. When (the apostle) speaks of tribulation, he means prisons, and bonds, and denunciations, and exile, and all other calamities, - in a word he points out the boundless sea of dangers, and in one expression he opens before us all human misfortunes. And in spite of this, he ventures into all these calamities. For this reason (the apostle) uses the figure of speech questioning, as if he had no doubt at all, that he who is so loved and so cared for, nothing can separate him from love. Then, lest you should think that these calamities are a sign of abandonment, (the apostle) quotes the words of the prophet, who foreshadowed this a long time before, and said: Rom.8:36. for Thy sake we are all day long dead: we shall be accounted as sheep of the slaughter (Ps 43.23), That is, we are determined to suffer evil from everyone. But in the midst of so many and great calamities, in the midst of these extraordinary misfortunes, the very reason for our deeds is a sufficient consolation for us, or rather to say, not only sufficient, but much more, since we endure it, says (the Apostle), not for men or for anything worldly, but for the King of all. And not with this alone, but with other crowns of many kinds and many colors, he again adorned the ascetics. Since it is impossible for them, as men, to undergo death many times, (the apostle) proves that the rewards are not at all diminished by this. Though by nature man is given the lot of dying only once, yet, if we will, God has given us the opportunity of undergoing it daily, according to our own will. Hence it is clear that we shall be moved, having as many crowns as we live here for as many days, or even the number of crowns will be greater, because it is possible to die once, twice, and many times in one day. He who is prepared for this always receives a perfect reward. This was also meant by the prophet when he said: “all the day long.” But the apostle quotes his words for the greater encouragement of his hearers. If those who lived in the Old Testament, he says, who had the earth as the reward of their labors, and that which is destroyed together with the present life, so despised the present life, temptations, and calamities, what excuse can we have, who, even after heaven, the high kingdom, and inexpressible blessings, remain in sloth, and do not even attain to the measure which those of the Old Testament attained? (The apostle) did not say this, but, leaving it to the conscience of his hearers, contented himself with one testimony, and proved that their bodies were a sacrifice, and that they need not be afraid or troubled, because God Himself had so arranged it. (The apostle) also offers them another kind of exhortation. Lest someone should say that he is merely being wise, contrary to actual experience, he added: “We are accounted as sheep of the slaughter,” meaning that the apostles were daily exposed to death. Do you notice the courage and meekness? As the sheep do not resist when they are slaughtered, so do we, says (Paul). But since the human mind, even after so many examples, by its weakness was afraid of many temptations, see how (the apostle) again restores the hearer, exalts him, and magnifies him, saying: Rom.8:37. but in all these things we are overcome for those who love us. It is astonishing that we not only conquer, but we conquer by the very means by which they intend evil against us, and not only conquer, but overcome, that is, with all ease, without labor and sweat. Everywhere we erect monuments of victory over our enemies, not only when we actually endure, but even when we only prepare our souls for it. And rightly so, because God will fight against us. Therefore, believe that we, being beaten, overcome those who inflict them; being cast out, we overcome those who persecute us, and, dying, we strike the living. When you take into account the power and love of God, you will see that there is no obstacle to such marvelous and extraordinary acts and to the extraordinary shining of victory. The apostles did not merely overcome, but with many miracles, so that it may be understood that they had a battle with the evil-doers, not against men, but against that irresistible power. See how the Jews surrounded them and were perplexed, saying, “What shall we do to the men of Shem” (Acts 4.16)? That it is a wonder that those who detained them and demanded an account, binding them, beating them, were perplexed and in a quandary, being defeated by the one they hoped to defeat. Neither the torturer, nor the executioners, nor the hordes of demons, nor the devil himself could defeat them, but, on the contrary, they are all utterly defeated, and see that all that they plotted against them is turned to their own advantage. Wherefore said (Paul): “overcome.” This was a new way of winning - to overcome by means of the opposite, never to be defeated, and to go out to contest as if having the end of the battle in his will. Rom.8:38-39. We know that neither death, nor life, nor angels, nor beginnings, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from the love of God which is in Christ Jesus our Lord. Great is what is said, but we do not understand it, because we do not have such great love. But even though what is said is great, the apostle, wishing to show that it is nothing in comparison with that love which God loved, speaks of his own love after the love of God, so that no one may think that he is exalting himself. And the meaning of his words is this. Why speak of the present, and of the troubles inseparable from this life? Even if someone were to point out to me the future states and powers, such as life and death, angels, archangels, and all high things, this is not enough for me in comparison with Christ's love. If someone were to threaten me with a future endless death to separate me from Christ, or promise me endless life, I would not agree. Why should it be necessary to speak of earthly kings and of popular rulers, and specifically of one or the other of them? And if you point me to the angels, to all the mountain powers, to all that exists and to all that is to come, then, in comparison with the love of Christ, all is little to me,-all that is on earth, what is in heaven, what is under the earth, what is above the heavens. Then, since even this was not sufficient to represent the strong love which (the apostle) had, he presented something else, how much greater, and says, “neither ina... what... creature.” This means this: if there were another such creature, both visible and comprehensible to the mind, then nothing would detract from that love. But the apostle did not express himself in this way, not because angels or other heavenly powers really diverted him from Christ, no, but to represent in the highest degree the love which he had for Christ. He loved Christ, not for the sake of what belonged to Christ, but for the sake of Christ Himself; he looked to Him, and was afraid of falling away from that love. To fall away from the love of Christ was more terrible to him than Gehenna itself, and to abide in love more desirable than the kingdom. What, then, can we be worthy of, if (the apostle) did not marvel at what is in heaven in comparison with Christ's love, while we prefer to Christ what is in the dirt and dust? He, out of love for Christ, was willing to undergo Gehenna and forfeit his kingdom if he had both, but we cannot neglect the present life. Are we worthy even of the apostle's shoes, being so far removed from the greatness of his spirit? He even the kingdom itself counted for nothing for Christ's sake, and yet we despise Christ, and attach great importance to what belongs to Christ. And it would be well if we valued highly at least that which belongs to Christ, but now, having forsaken this also, as well as the kingdom which was offered to us, we daily chase after shadows and a ghost, though God, in His humanity and great gentleness, has done the same as the child-loving father, who, seeing that his frequent admonitions do not please his son, prudently offers them in another way. Since we have no proper love for God, He offers us many other things to keep us to Himself; for all that, we do not remain with Him, but flee from Him to childish games. This is not what Paul was, but as a noble, free, and father-loving son, he seeks only one thing, to be with his Father, and does not attach much importance to the rest, or better to say, he is in many ways superior to such a son. He does not value his father and his father's things equally, but when he looks at his father, he does not value his father's things at all, and would rather suffer punishment and beatings with him than have fun away from him. Let us therefore be horrified, who cannot despise money for God, or, better, cannot despise money for ourselves. Paul alone endured all things truly for Christ, not for kingdom, not for honor, but out of love for Christ. But we are not distracted by Christ, nor by the things of Christ, but like serpents, like echidnas or swine, or all these together, we crawl in the mud. How are we better than these animals, when, having so many and great examples, we still look down and cannot even look up to heaven a little? God gave up His Son for you, and you do not give bread to Him, who was betrayed for you, who was killed for you. The Father did not spare him for you, did not spare him, moreover, his true Son, and you do not pay any attention to him when he is starving, and yet you are preparing to squander his property and squander it for yourself. What can be worse than such iniquity? For your sake he is betrayed, for your sake he is killed, for your sake he wanders, for your sake he is thirsty, you give from his own property to benefit from it, and yet you give nothing. Are they not more insensible than any stone, who, under so many stimulating circumstances, remain in such diabolical cruelty? Christ did not limit Himself to death and the cross, but deigned to become a beggar, a stranger, homeless, naked, imprisoned, and sick, that He might draw you to Himself. If you do not repay me for what I suffered for you, He says, then have pity on me for the sake of poverty. If thou wilt not have pity on poverty, be moved by My sickness, have mercy for the sake of the bonds; and if this does not incline thee to humanity, look at the ease of the request. I ask nothing costly, but bread, shelter, and a comforting word. And if even after that you remain cruel, then make yourself kinder at least for the sake of the kingdom, for the sake of the rewards I have promised you. But even these do not matter to you? So bow with pity at least to your very nature, seeing Me naked, and remember the nakedness that I suffered for you on the cross. And if you do not want to remember it, imagine the nakedness that I endured in the face of the poor. And then I needed for you, and now I need for you, that you, moved by this or that, may want to show some mercy; for you I fasted, and again for you I suffer hunger, I thirsted while hanging on the cross, I thirsted also in the face of the poor, only to draw you to myself by this or that, and for your salvation to make you human. Wherefore, though you owe Me the recompense of countless favors, yet I do not ask of you as a debtor, but crown you as for a gift, and for this little I give you a kingdom. I do not say, Deliver me from poverty, or give me riches, though it is for you that I am impoverished; but I ask only bread, clothing, a little comfort in hunger. When I am in prison, I am not compelled to remove My bonds and bring Me out of prison, but I seek only one thing, that you visit the bound for you, and this I take as a great favor, and for this one thing I grant you heaven. Though I have delivered thee from the most grievous bonds, yet it is enough for Me if thou wilt see Me bound. Surely I can crown you without this, but I want to be your debtor, so that the crown may also bring you some daring. Therefore, being able to nourish Myself, I go and ask, I stand at your door and stretch out my hand. I desire to be fed by you, because I love you very much, I seek your food, as friends do, and I boast about it in the face of the whole universe, I proclaim you constantly to the ears of all, and show you to all as my provider. We are ashamed of it and usually hide it, but Christ, who loves us so much, even if we keep silent, tells everyone what happened with much praise, and is not ashamed to say that we clothed Him when He was naked and fed Him when He was hungry. Having considered all this, let us not dwell on praise alone, but let us put our words into practice. What is the use of this applause and noise? I demand from you only one thing - proof in deed, obedience in reality: this is my praise, this is your acquisition, this is more brilliant to me than the diadem. Therefore, when you leave this place, prepare for yourselves and for me a crown by the hands of the poor, so that even in this life we may be nourished by a good hope, and, moving into the future life, attain to countless blessings, which may be granted to us all by the grace and humanity of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen.