2. For the same reason, at the beginning of His preaching, Christ does not offer anything painful and sorrowful, as John did. He mentioned the axe, the tree to be cut, the shovel, the threshing floor, the unquenchable fire (Matt. 3:10,12); on the contrary, Christ begins His preaching with the joyful gospel of heaven and the "kingdom of heaven" prepared for those who hear Him. "And as he passed by the sea of Galilee, he saw two brothers, Simon called Peter, and Andrew his brother, casting their nets into the sea, for they were fishermen, and he said to them, Follow me, and I will make you fishers of men. And straightway they left their nets, and followed him" (Matt. 4:18-20). The Evangelist John describes their calling differently. From his words it is evident that this vocation was already the second, as can be concluded from many signs. Namely, John says that they came to Jesus before John was in prison; and here - that they came after his imprisonment. There Andrew calls Peter (John 1:41-42), and here Christ Himself calls both of them. Moreover, John says that when Jesus saw Simon coming to him, he said, "Thou art Simon the son of Jonah; thou shalt be called Cephas, which means, Peter the rock" (John 1:42). And Matthew asserts that Simon was already called by this name; it is he who says, "I saw Simon called Peter." The same is shown by the very place from which they were called, and by many other circumstances, for example, that they easily obeyed Him, and that they forsook everything: it means that they were well prepared for this beforehand. And indeed, from John's narrative it is clear that Andrew came to the house of Jesus and heard many things from Him (John 1:39); but here we see that they, having heard only one word, immediately followed Him. It is probable that they first followed Jesus, then left Him, and when they saw that John was put in prison, they withdrew and returned to their occupation; therefore Jesus finds them fishing. Nor did He prevent them from departing from Him at first when they desired it, nor did He forsake them altogether when they departed; but, having given freedom to depart from Himself, He again goes to return them to Himself. This is the best way to catch.

See what their faith and obedience are. They were busy with their own business (and you know how alluring fishing is); but, as soon as they heard the call of the Saviour, they did not delay, did not postpone it until another time, did not say: "Let us go home and consult with our relatives"; but, forsaking everything, they followed Him just as Elisha followed Elijah (1 Kings 19:20). Christ desires such obedience from us that we do not delay for the slightest time, even if the most extreme necessity demands it. That is why, when someone else came to Him and asked permission to "bury his father" (Matt. 8:21), He did not allow him to do this either, showing that following Him should be preferred to everything. You will say that much was promised to them. But that is why I am especially surprised at them, that they, having not yet seen a single sign, believed so great a promise, and preferred to follow Christ to everything. They believed that they too would be able to catch others with the same words with which they themselves had been caught. And even this was promised only to Peter and Andrew; but James and John were not told even this; only the example of obedience of the former paved the way for them; however, they had heard much about Jesus before. Further, see with what detail the Evangelist points out their poverty: Jesus found them mending their nets (Matt. 15:21). They were poor to such an extent that they had no money to buy new nets, and therefore repaired dilapidated ones. Meanwhile, no small proof of their virtue is the fact that they easily endure their poverty, are nourished by righteous labors, are bound to each other by bonds of love, live together with their father and serve him. When, therefore, Christ has caught them, He begins to work miracles in their presence, confirming by His deeds what John said about Him. He began to visit the synagogues frequently, thus teaching His disciples that He was not an adversary of God or a deceiver of any kind, but had come according to the will of the Father; and when He visited the synagogues, He not only preached, but also worked miracles.

3. Whenever something special and extraordinary happens, or when any new way of life is introduced, God usually gives signs, as if to pledge His power to those who are to accept His laws. Thus, intending to create man, He first created the whole world, and then gave him a certain law in Paradise. Thus, when He wanted to give the law to Noah, He again performed great miracles, changed all creation in its foundations, commanded a terrible flood to hold the earth for a whole year, and in the midst of such a great storm He preserved the righteous unharmed. In the same way He protected Abraham with many signs; He granted him victory in battle, struck Pharaoh with blows, and delivered the forefather from danger. In the same way, before the promulgation of the law to the Jews, He showed wondrous and great miracles, and then He gave the law. So here, intending to give the highest rules of life and to offer people what they have never heard, He confirms His words with miracles. Since the kingdom he proclaimed was not visible, He made the invisible visible visible by visible signs. And note what brevity the Evangelist observes; he does not speak in detail about each one who was healed, but in a few words he mentions a multitude of signs: "They brought unto Him," he says, "all the weak, afflicted with various diseases and fits, and demoniacs, and lunatics, and paralytics, and He healed them" (Matt. 4:24). But the question arises: why did Christ not demand faith from any of these healed people? Why did He not tell them what He said afterwards: "Do you believe that I am able to do this" (Matt. 9:28)? This is because He did not yet show evidence of His power. However, their considerable faith was also proved by the fact that they approached Him and brought the sick down. They would not have brought them from afar if they had not had great faith in Him. Let us also follow Christ. And we have many spiritual illnesses, and it is these illnesses that he primarily wishes to heal. For this reason He heals bodily illnesses, in order to destroy spiritual ones as well. Let us draw near to Him and ask not for any worldly blessings, but for the remission of sins; Even now he gives (everything that is necessary), if only we ask diligently. Then the rumor of Him spread throughout all Syria, and now throughout the whole world. At that time the inhabitants of various countries flocked to Him, hearing that He healed the possessed, but you, having before your eyes the much more numerous and important experiments of His power, do not want to rise up and rush to Him? They left their fatherland, friends, and relatives, and you do not want to leave home to approach Him and receive much better? But we do not demand this from you either. Leave only evil habits, and you can, by staying at home with your own, be comfortably saved. Having some bodily illness, we try with all our might to free ourselves from it, but when we suffer greatly from spiritual illnesses, we hesitate and refuse to be cured. That is why we do not get rid of bodily illnesses, because we consider what is necessary for us to be of little importance, and what is unimportant is necessary, and, leaving the very source of evil, we want to purify the streams. And that the depravity of the soul is the cause of bodily illnesses is proved by the paralytic who was ill for thirty-eight years, and by the one who was lowered on his bed, having dismantled the roof, and, first of all, by Cain. And many other examples show the same thing. So, let us destroy the source of evil, and then all the streams of diseases will dry up by themselves. Not only bodily weakness is a disease, but also a sin; and the latter is even more than the first, since the soul is better than the body. And so, let us now approach Christ, let us ask Him to heal our paralyzed soul, and leaving behind all worldly things, let us be concerned only with spiritual things. Having acquired this, you can then worry about the rest. Do not consider yourself safe if you do not grieve for your sins; but especially groan about this, that you do not feel contrite for your iniquities. Your tranquility comes not from the fact that sin does not bite, but from the insensibility of the soul given over to sin. Imagine how those who feel the weight of their sins are tormented, how bitterly they cry out, more sorrowfully than those who are cut or burned! What do they do, how do they suffer, how many tears do they shed, how many lamentations do they utter in order to be freed from the torments of conscience? They would not have done this if they had not suffered greatly in their souls.

4. It is best not to sin at all; And if someone has sinned, then he must feel his sin and be corrected.

Having insulted a person, you beg friends, neighbors, and gatekeepers themselves, spend money, lose many days going to him and begging for forgiveness. And even though the offended one drives you away once, and another time, and a thousand times, you do not lag behind, but all the more zealously you intensify your prayers. And having provoked the God of all things, we neglect this, we remain cold, we luxurious, we get drunk, and we do all that we are accustomed to: when shall we propitiate Him?... On the contrary, if we continue to live in this way, do we not irritate Him even more? And indeed, unrepentance of sins arouses His anger and indignation much more than sin itself. We ought to hide ourselves under the earth, not to see the sun, and not even to use the air, because, having such a merciful Lord, we irritate Him, and in irritating Him, we do not even repent of it. Even in His wrath, He not only has no hatred or abhorrence towards us, but is angry in order to draw us to Himself at least in this way; for if He, being offended, repaid you only with good deeds, then you would despise Him all the more. In order to prevent this from happening, He hides His face from you for a while, in order to unite you with Himself forever. And so, let us be inspired by the hope of his love for mankind, let us bring fervent repentance before the day comes when repentance itself will not bring us any benefit. Now everything depends on us; and then the judgment over us will be in the power of one Judge. Thus, "let us stand before His face with praise" (Psalm 94:2), let us weep and weep. If we propitiate the Judge before the day of the Lord, so that He will forgive us our sins, then we will not be subject to judgment. Otherwise, each of us, in the face of the entire universe, will be brought to judgment, and we will have no hope of receiving forgiveness. No one living on earth, who has not received absolution of sins, after passing into the next life, can escape torture for them. But just as here criminals are brought to trial in chains, so after departing from this life, all souls will be brought to the Last Judgment, burdened with various bonds of sins. Truly, real life is no better than prison. Just as when we enter a prison house we see all those burdened with fetters, so now, if we remove all external splendor and enter into the life of each one, we will see that the soul of each is bound with chains heavier than iron, and especially if we ascend into the souls of the rich. Truly, the more wealth they possess, the more they are bound to them. Just as when you see a prisoner whose neck and arms, and often his legs are covered with iron, you consider him extremely unhappy, so when you see a rich man who possesses innumerable treasures, do not call him happy, but for this very reason consider him the most unfortunate. In fact, in addition to the fact that he is in chains, there is also a cruel prison guard with him - an evil covetousness, which does not allow him to leave the prison, but prepares for him a thousand new fetters, prisons, doors and locks; and having thrown him into an inner prison, he still forces him to delight in his bonds, so that he cannot even find any hope of freeing himself from the evil that oppresses him. And if you penetrate with thought into the interior of his soul, you will see it not only bound, but also extremely ugly, defiled and filled with worms. The pleasures of a voluptuous life are no better, but even more disgusting, because they corrupt both body and soul, and afflict them with an innumerable multitude of diseases. Imagining all this, let us pray to the Redeemer of our souls, that He may break the fetters, and drive away from us that cruel guardian, and, freeing our spirit from the heavy iron bonds, make it lighter than a pen; and with prayer to Him let us combine our own diligence and diligence and good readiness. In this way we will be able in a short time to free ourselves from the evil that possesses us, and to know our former state, and to receive the freedom previously granted to us, which may we all be vouchsafed to be vouchsafed, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

CONVERSATION 15

1. See how far Christ was from ambition and pride! He did not lead the people after Him, but when it was necessary to heal, He Himself went everywhere, visiting cities and villages. And when a great multitude has gathered, he sits down in one place, not in the city, not in the middle of the square, but on a mountain, in the desert, teaching us not to do anything for show, to keep away from noise, especially when it is necessary to be curious and to reason about important things. When He ascended and sat down, the disciples approached. Do you see how they progress in virtue, and how soon they became the best? The people looked at the miracles, and the disciples wanted to hear something high and great. This is what prompted Christ to offer a doctrine and begin preaching. He not only healed bodies, but also healed souls, and again passed from the care of souls to the care of bodies, diversifying the benefits, and combining with verbal teaching the manifestation of signs. With this care, both for the soul and for the body, he stops the shameless mouths of heretics, showing that He is the author of the whole life. That is why He took great care of the body and soul, healing the first and the last. And so He did now. "He opened His mouth," says the Evangelist, "and taught them." Why is this added, "He opened His mouth"? That thou mayest know that He taught even when He was silent, not only when He spoke; He taught, now opening His mouth, now speaking by His works. But when you hear the words, "He taught them," do not think that He speaks only to His disciples, but that He speaks through His disciples also to all. But since the crowd was uneducated, consisting of people who were still crawling in the valley, He, having gathered His disciples before Him, addressed His speech to them, and in conversation with them He spoke in such a way that the teaching of wisdom becomes entertaining even for all the others, who were almost completely incapable of listening to Him. Hinting at this, Luke also said; that He addressed His speech to His disciples. And Matthew, showing this, wrote: "His disciples came to Him, and taught them." In view of this, the others should have listened more attentively than when He had addressed His speech to all. So, where does Christ begin, and what are the foundations of a new life for us? Let us listen attentively to His words. It was spoken to the disciples, and it was written for all who would come after them. That is why Christ, although He addresses His disciples with a sermon, does not address His words to them, but speaks of all the Beatitudes vaguely. He did not say, "Blessed are ye if ye be poor," but, "Blessed are the poor." Even if He had spoken to them alone, then His preaching would have applied to all. For when He says, for example, "Behold, I am with you always, even to the end of the age" (Matt. 28:20), He is not speaking to them alone, but through them to the whole universe. In the same way, when He blesses them for enduring persecution, persecution, and cruel suffering, He weaves a crown not only for them, but also for all those who live in this way. But in order that this may be clearer, and that you may know that His words have great relevance both to you and to the whole human race, if anyone is attentive, listen to how He begins His wondrous word: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." What does it mean: poor in spirit? Humble and brokenhearted. He called the soul and disposition of a person by the Spirit. Since there are many who are humble not because of their disposition, but because of the necessity of circumstances, He, keeping silent about such (because there is not great glory in this), calls blessed, first of all, those who of their own free will humble themselves and humble themselves. Why did He not say, "Humble," but said, "Poor"? Because the latter is more expressive than the former; Poor here He calls those who fear and tremble at the commandments of God, whom God calls acceptable to Himself through the prophet Isaiah, saying: "On whom will I look, on him who is humble and contrite in spirit, and on him who trembles at My word" (Isaiah 66:2)?

2. There are many degrees of humility: some are moderately humble, and others are excessive. The blessed prophet also praises the latter kind of humility when, describing to us not just a humble, but a very contrite heart, he says: "Sacrifice to God is a contrite spirit; Thou shalt not despise a contrite and humble heart, O God" (Psalm 50:19). And the three youths, instead of a great sacrifice, offer this humility to God, saying: "But with a broken heart and a lowly spirit, let us be received" (Dan. 3:39). Such humility is also blessed by Christ here. All the greatest calamities that depress the entire universe have come from pride. In the same way, the devil, who had not been such before, became the devil through pride, as Paul pointed out: "lest he be proud, and fall into condemnation with the devil" (1 Tim. 3:6). In the same way, the first man, deceived by the devil's pernicious hope, fell and became mortal; He hoped to become a god, but he lost what he had. For this reason God, reproaching him and as if laughing at his foolishness, said: "Behold, Adam became as one of Us" (Gen. 3:22). In the same way, everyone after Adam, dreaming of his equality with God, fell into impiety. Since, consequently, pride is the height of evil, the root and source of all impiety, the Saviour also prepares a cure corresponding to the disease, laying down this first law as a strong and safe foundation. On this basis, everything else can be built with security. On the contrary, if this foundation does not exist, then even if one is exalted to the heavens by life, all this will easily collapse and will have a bad end. Even if you are distinguished by fasting, prayer, almsgiving, chastity, or any other virtue, all this will be destroyed and perish without humility. This is what happened to the Pharisee. Having ascended to the very summit of virtue, he fell from it and lost everything because he did not have humility, the mother of all virtues. As pride is the source of all wickedness, so humility is the beginning of all godliness. That is why Christ begins with humility, wishing to uproot pride from the soul of his listeners. What does this have to do with the disciples, who have always been humble? They had no reason to be proud, being fishermen, poor, ignoble, not learned. But if this did not apply to the disciples, it applied to those who were there, and who afterwards had to receive the disciples, so that the latter would not be despised on account of their poverty. However, Christ's words also applied to the disciples. If at that time they had no need of this useful instruction, they could have had it later, after the performance of signs and wonders, after such glory in the whole world, and after such boldness to God. Truly, neither wealth, nor power, nor royal dignity itself could inspire so much pride as all that the apostles had. However, even before the signs were performed, they could become proud, they could succumb to human weakness, when they saw a large assembly of people surrounding their Teacher. That is why Christ humbles their thoughts beforehand. Christ expounds the teaching not in the form of exhortations or commandments, but in the form of blessedness, thus making His preaching more entertaining, and opening the field of teaching to all. He did not say, "So-and-so is blessed," but all those who do so are blessed, so that even though you are a slave, a poor man, a beggar, a homeless person, an uneducated one, there is no obstacle to you being blessed, if you have this virtue. Having begun with what he should have begun in the first place, Christ passes on to another commandment, which seems to contradict the opinion of the whole universe. For while all consider those who rejoice blessed, and those who mourn, the poor, and those who weep miserable, He calls the latter blessed instead of the former, saying, "Blessed are they that mourn," although all consider them miserable (Matt. 5:4). But Christ did signs beforehand, so that, prescribing such rules, he would have more confidence in Himself. And here again he does not simply mean those who weep, but those who weep for their sins, since there is another lamentation, which is not at all permissible - weeping over worldly things, to which Paul also pointed out, saying: "Godly sorrow worketh unfailing repentance unto salvation, but worldly sorrow worketh death" (2 Corinthians 7:10).

3. It is these who are sorrowful that Christ here calls blessed; and not just those who grieve, but those who give way to great sorrow. Wherefore he did not say, "sorrowful," but, "weeping." Indeed, this commandment also teaches all piety. For if he who mourns the death of his children, his wife, or any of his relatives, in this time of sorrow, is not carried away by the love of wealth and the flesh, nor by ambition, nor is he irritated by resentment, nor is consumed with envy, nor is he given over to any other passion, but is wholly absorbed in sorrow, will not they show their impassibility in all these things much more? who are properly weeping over their sins? What will be their reward? "For they shall be comforted," says Christ. Tell me, where will they be comforted? Both here and there. Since this commandment was too heavy and difficult, He promises that which could most facilitate it. So, if you want to have consolation, weep. And do not consider these words allegorical. Truly, when God comforts, then even if a thousand sorrows happen to you, you will overcome everything, because God always rewards labor in abundance. He did the same here, when He said that "they that mourn are blessed," not because the weeping itself was worth it, but because of His love for mankind (that is, the reward is promised not according to the importance of the action, but according to His love for people). In fact, those who weep weep over their sins, and for such it is enough only to receive forgiveness and justification. But since Christ is very philanthropic, He does not limit His rewards to the abolition of punishment and the forgiveness of sins, but He also makes such people blessed, and gives great consolation. And He commands us to weep not only for our own sins, but also for the sins of others. This is what the saints did, such as: Moses, Paul, David; all of them often mourned the sins of others. "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). Tell me, what land will they inherit? Some say that they will inherit the spiritual land. But this is unfair. Nowhere in the Scriptures is there any mention of the spiritual earth. What do these words mean? Christ here means a sensual reward, just as Paul does, when he adds, after the words, "Honor thy father and mother," "Thou shalt live long on the earth" (Ephesians 6:2-3). In the same way, the Lord Himself said to the thief: "Today shalt thou be with Me in paradise" (Luke 23:43). Applying Himself to those hearers who are more devoted to the sensual and seek the present rather than the future, Christ does not encourage them only with future blessings, but also with present ones. For this reason, further in His discourse, having said: "Make peace with thy adversary quickly," He determines the reward for such a prudent deed, saying: "Lest the adversary deliver thee to the judge, and the judge give thee to the servant" (Matt. 5:25). See where He got the threats! From sensual objects, from the most ordinary phenomena. And again: "Whosoever shall say to his brother, 'Cancer,' shall be liable to the Sanhedrin" (Matt. 5:22). In the same way, Paul very often points to sensual rewards, and borrows motives from real things, for example, when he discusses virginity: here he does not mention heaven at all, but motivates with real blessings, saying: "If anyone considers it unseemly," and: "I am sorry for you," and: "I want you to be without care" (1 Corinthians 7:36, 28, 32). In the same way, Christ combined sensual rewards with spiritual ones. Since a meek man may think that he loses all his possessions, Christ promises the opposite, saying that he is safe and possesses his possessions: he is neither impudent nor vain; whoever, on the contrary, is such, may lose his inherited estate, and even destroy his very soul. However, since in the Old Testament the prophet often said: "The meek shall inherit the earth" (Psalm 36:11), Christ consequently expresses His thought in words already known to them, so as not to use new expressions everywhere. However, in His words, He does not limit His rewards to present blessings, but at the same time offers future ones. When He speaks of something spiritual, He does not deny the benefits of the present life; in the same way, when He promises anything in this life, He does not limit His promise thereto. "Seek," He says, "first the kingdom of God, and all these things shall be added unto you" (Matt. 6:33). And again: "Whosoever shall leave his house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit eternal life" (Matt. 19:29). "Blessed are they that hunger and thirst for righteousness" (Matt. 5:6). What truth? Does He speak of virtue in general, or does He mean that kind of righteousness which is the opposite of covetousness? Since He intended to offer the commandment of mercy, He also teaches how it should be exercised; namely, he calls blessed those who strive for righteousness, which forbids theft and covetousness.

4. Consider also the power with which He expressed His commandment! He did not say, "Blessed are those who seek righteousness," but "Blessed are they that hunger and thirst for righteousness," suggesting that we should strive for it not in any way, but with full love. And since the lovers of money have complete love, that is, they are not so much concerned with satisfying hunger and thirst as with having and acquiring more and more, Christ commands that such love be turned to non-covetousness. Then He again presents the sensual reward, saying, "For they shall be filled." Since many think that the love of money makes us rich, He says that it is the opposite, that is, that righteousness makes us rich. Therefore, when you do what is right, do not be afraid of poverty, and do not be afraid of hunger. Indeed, it is those who are especially deprived of everything who steal what is not theirs, and he who loves justice possesses everything safely. But if those who do not steal another's possessions enjoy such prosperity, then much more so are those who give away their own. "Blessed are the merciful" (Matt. 5:7). Here, it seems to me, He speaks not so much of those who show their mercy with money, but also of those who show it by their works. There are many different types of charity, and this commandment is extensive. What is the reward for mercy? "For they shall obtain mercy." Such a reward seems to be equivalent to virtue; but in fact it far surpasses virtue. For the merciful are as merciful as men; but they themselves receive mercy from God of all kinds. But human mercy and God's mercy are not equal to each other, but differ from one another in the same way as evil from good. "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). Here is the spiritual reward again! Here He calls pure those who have acquired complete virtue and are not aware of any guile, or those who lead a life of chastity, because in order to see God, we have no need of anything so much as this virtue. That is why Paul said: "Strive to have peace with all, and holiness, without which no one will see the Lord" (Hebrews 12:14). Vision here means such as is possible for man. Since many are merciful, do not steal what is not theirs, do not love money, but, meanwhile, commit fornication and give themselves over to lust, Christ, showing that the former is not enough, adds this commandment as well. Paul, in his Epistle to the Corinthians, confirmed the same thing by the example of the Macedonians, who were rich not only in charity, but also in other virtues: pointing there to their generosity in the distribution of possessions, he says that they "gave themselves over to the Lord and to us" (2 Corinthians 8:5). "Blessed are the peacemakers" (Matt. 5:9). Here Christ not only condemns the mutual disagreement and hatred of people among themselves, but demands even more, namely, that we reconcile the disagreements of others; and again it also presents a spiritual reward. Which one? "For they shall be called the sons of God," since the work of the Only-begotten Son of God was to unite the divided and reconcile the warring. Then, so that you do not think that peace is everywhere a praiseworthy deed, Christ added this commandment: "Blessed are they that are persecuted for righteousness' sake" (Matt. 5:10), that is, those who are persecuted for virtue, for the protection of others, for piety, since He usually always calls the complete wisdom of the soul righteousness. "Blessed are you, when they shall reproach you, and persecute you, and say all manner of evil against you unrighteously for my sake" (Matt. 5:11). "Rejoice and be glad" (Matt. 5:12). It is as if Christ said this: even if you are called deceivers, flatterers, evildoers, or by any other name, you are still blessed. What seems stranger than such instruction is to call desirable to a person that which, in the opinion of others, should be avoided, that is: poverty, tears, persecution, reproach. And yet, He not only pronounced these commandments, but also inspired faith in them, and convinced not two, not ten, not twenty, not a hundred, or a thousand people, but the whole universe. And the crowds of people, listening to such difficult, difficult, and contrary to the general concept of instructions, were amazed. Such was the power of the words of the heavenly Teacher!

5. However, lest you think that reproaches of any kind alone make people blessed, Christ defines these reproaches in two ways, namely, when we endure them for His sake, and when they are false. But if there is neither one nor the other, then the reviled one is not only not blessed, but also unhappy. See what reward is again: "For great is your reward in heaven." If you hear that the kingdom of heaven is not given to every kind of blessedness, do not lose heart. Although Christ describes the rewards in different ways, He leads everyone into the kingdom. And when He says that those who mourn will be comforted, and the merciful will have mercy, and the pure in heart will see God, and peacemakers will be called the sons of God, all this means nothing else than the kingdom of heaven. Whoever receives those blessings will certainly receive the kingdom of heaven. Therefore, do not think that only the poor in spirit will be honored with this reward; it will be received by those who thirst for righteousness, and by the meek, and by all others. For this reason He mentioned blessedness at each commandment, so that you would not expect anything sensual. He cannot be blessed who is rewarded by that which in the present life is destroyed and disappears more than a shadow. Having said: "Great is your reward," Christ added another consolation: "Thus they persecuted also the prophets who were before you." Since the kingdom was approaching, and was expected, He gives them consolation in fellowship with those who had suffered before them. Do not think, He says, that you suffer because you speak and prescribe contrary to justice, or that you will be persecuted as preachers of ungodly doctrines. You will be exposed to slanders and dangers, not because you teach wrongly, but because of the malice of those who hear. Therefore, slanders will not fall on you, the sufferers, but on those who act so badly. This is evidenced by all the previous time. And the prophets were not accused of iniquity, or ungodly teaching, when some of them were stoned, others were expelled, and others were subjected to other innumerable calamities. Therefore, do not let this frighten you. For the same reasons, everything is being done today. Do you see how he encourages them, placing them on a par with Moses and Elijah? So the Apostle Paul in his Epistle to the Thessalonians says: "For you, brethren, have become imitators of the churches of God in Christ Jesus which are in Judea, because you also suffered the same things from your fellow countrymen, as those suffered from the Jews, who killed both the Lord Jesus and His prophets, and drove us out, and do not please God, and resist all men" (1 Thess. 2:14-15). Christ did the same here. Although in other beatitudes He said: "Blessed are the poor, blessed are the merciful"; but here He speaks definitely, and directly addresses His speech to His disciples: "Blessed are you, when they shall revile you, and persecute you, and say all manner of evil against you unjustly for My sake," showing that this applies primarily to them, and is peculiar to all other teachers. At the same time, here He shows His dignity and equality with the Father. He says, "As the prophets suffered for the Father's sake, so shall ye suffer for my sake." But when He says, "The prophets who were before you," He shows that they themselves were already prophets. Then, wishing to show that suffering is especially useful to them and serves their glory, He did not say that you would be reviled and persecuted, but I would prevent this. He wants to protect them, not so that they do not hear anything bad about themselves, but so that they bear evil rumors generously, and justify themselves with deeds, because the latter is much better than the former, and not to lose heart during suffering is much more important than not to suffer at all. That is why He is here to say, "Great is your reward in heaven." According to the narration of the Evangelist Luke, Christ pronounced this even more powerfully and comfortingly. He not only calls blessed those who suffer reproach for the Lord's sake, but also calls those unhappy about whom all speak good. He says: "Woe to you, when all men speak well of you" (Luke 6:26). And they said good things about the apostles, but not all. That is why He did not say, "When men speak good things about you; but he adds the word "all". Indeed, it is impossible that the virtuous should be praised by all. And again he says: "They will carry out your name as dishonorable for the Son of Man. Rejoice in that day, and be glad" (Luke 6:22-23). He determined the reward not only for the dangers to which they were exposed, but also for the reproach. Therefore He did not say, "When they cast you out and kill you; but when they revile you and curse you in every way. Truly, backbiting hurts much more than the deeds themselves. There are many things in danger that make grief easier, such as when everyone is encouraged, approved, praised, and glorified by many. But here, in backbiting, consolation itself is taken away. To endure backbiting is not considered a great feat, although in fact backbiting hurts the ascetic more than the dangers themselves. Many lay hands on themselves, unable to endure the evil rumors about themselves. And what is there to marvel at others, when it is this very reason that most of all induced that shameless and vile traitor to hang himself, who has completely lost his shame in everything. And Job, this adamant, harder than the stone itself, when he lost his possessions, endured unbearable torments, suddenly lost all his children, when he saw his body full of worms, reproaching his wife, he easily endured everything. But when he saw his friends who reproached him, mocked him, and, slandering him, said that he endured this for his sins, and bore the punishment for his vices, then this courageous and great ascetic also wavered and fell into confusion.

6. In the same way, David, forgetting all that he had endured, asked God for recompense only for the backbiting he had suffered: leave "him" (Shemey) to "curse," he says, "for the Lord has commanded him": "let him look upon my humiliation, and the Lord will reward me with goodness for his present backbiting" (2 Samuel 16:11-12). And Paul praises not only those who are exposed to dangers, not only those who lose their possessions, but also those who endure backbiting, saying: "Remember your former days, when you were enlightened, and endured the great feat of suffering" (Hebrews 10:32). That is why Christ also laid down a great reward for this. But lest anyone say, Why do you not now avenge those who speak evil, and do not stop their mouths, but promise a reward in heaven? - Christ presented the prophets for this purpose, showing that God did not take vengeance on their enemies even in their time. But if even then, when the recompense was in sight, God encouraged them with hope for the future, then He encourages them much more now, when the very hope for the future has become clear and wisdom has become greater. Notice also how many commandments he offered this last one. He did this not without intention, and wished to show that he who is not prepared in advance and confirmed by all those commandments, cannot enter into these feats. That is why Christ wove a golden chain for us from these commandments, always paving the way from the previous commandment to the next. In fact, a humble person will weep over his sins; he who mourns his sins will be meek, righteous, and merciful; the merciful, the righteous and the contrite will certainly be pure in heart, and such will also be a peacemaker; and whoever achieves all this will be ready for dangers, will not be afraid of backbiting and innumerable calamities. Having given the disciples proper instruction, the Lord again strengthens them with praise. Since the commandments were higher and more difficult than the Old Testament, so that the disciples would not waver, would not be dismayed, and would not say: "How can we fulfill them?" - listen to what the Lord said: "You are the salt" of the earth (Matt. 5:13), showing by these words that He necessarily gives such commandments. The teaching that is entrusted to you, says Christ, should apply not only to your life, but to the entire universe. I am not sending you to two, nor to ten, nor to twenty cities, nor to one people, as the prophets once were, but to land and sea, to the whole world, which is full of evil. With the words: "You are the salt" of the earth, Christ showed that all mankind was darkened and damaged by sins. That is why He demands of His disciples such virtues as were especially necessary and useful for the correction of others. In fact, he who is meek, quiet, merciful, and righteous does not do good deeds for himself alone, but tries to pour out these good sources of good for the benefit of others. Likewise, he who is pure in heart and peace-loving and persecuted for the truth lives for the common good. Therefore, do not think, says Christ, that you have easy feats ahead of you; Do not think that My words, 'You are the salt' of the earth, are of little importance. What then? Have they really fixed what has already gone wrong? No, because salt cannot help what has already gone bad. They did not do this, but salted what had already been corrected, handed over to them and freed from the stench, containing and preserving in the very renewal in which they received from the Lord. To free from the stench of sin was the work of Christ. The Apostles had to work and take care that the corrected did not return to its first state. Do you notice how Christ gradually exalts the disciples before the prophets themselves? He calls them teachers not only of Palestine, but of the whole universe, and not just teachers, but also terrible teachers. And it is surprising that the disciples, not by flattery or pleasing, but by a restraining action, like salt, became worthy of love to all. Therefore do not be amazed, says Christ, if I, having left others, converse with you and expose you to so many dangers. Just consider how many cities, peoples, and languages I want to send you as guides. That is why I want you not only to be prudent yourselves, but also to make others so. Prudence is especially necessary for those on whom the salvation of others depends, and so much virtue is necessary for them to be able to bestow it for the benefit of others. If you are not like that, you will not be saved yourself.

7. Therefore, do not be grieved if My words seem heavy to you. Through you, others who have gone astray can come to their senses, and if you lose your strength, you will destroy others with you. Therefore, the more important your duties are, the more zealous you should have. That is why Christ says: "If salt loses its savor, how can you make it salty? It is no longer good for anything, except to throw it out to be trampled under foot by people." Others, even if they sin many times, can still be forgiven; but the teacher, if he sins, cannot excuse himself in any way, and must suffer the most grievous punishment. In order that the disciples, hearing the words: "When they shall revile you, and persecute you, and curse you in every way unrighteously," would not be afraid to preach publicly, Christ says that if you do not dare to do this, then you are chosen in vain. It is not backbiting that is to be feared, but lest we pretend to be hypocrites; In such a case, you will show yourself to be unreasonable and worthy of contempt. But if you are strict in your treatment, and for this you are subjected to backbiting, rejoice. Such is the property of salt that it is unpleasant to the taste of voluptuous people because of its pungency. Backbiting, therefore, will necessarily persecute you, but it will not harm you in the least; on the contrary, it will testify to your firmness. But if you, fearing backbiting, abandon your due firmness, you will be subjected to the most grievous calamities; you will all be reviled and despised, and this is what it means: "trampled underfoot." After this, Christ passes on to another, higher comparison: "you are," He says, "the light of the world" (Matt. 5:14). Again, "the world," not of one people, not of twenty cities, but of the whole universe; spiritual light is like spiritual salt, which is more excellent than the rays of the visible sun. First He called them salt, and then light, so that you may know how much benefit there is from stern words, and how much benefit is from pure teaching. It restrains and does not allow dissipation, but, directing to virtue, makes one attentive. "A city that stands on the top of a mountain cannot be hidden. And having lit a candle, they do not put it under a bushel, but on a candlestick" (Matt. 5:14-15). With these words, Christ again urges His disciples to a strict life, teaching them to be careful, since they had to appear before everyone and strive in the field of the whole world. Do not look, he says, at the fact that we are sitting here now, that we are in the smallest part of the world. No, you will be so visible to all, like a city standing on the top of a mountain, like a lamp placed on a candlestick and shining on all who are in the house.

Where are those who do not believe in the power of Christ now? Let them hear this and, marveling at the power of prophecy, reverently worship His power! Think, indeed, how much was promised to those who were unknown even in their own city! The earth and the sea will know them, and their fame will spread to the ends of the world, or, better, not glory, but their very blessings, for it is not their loud fame that has made them known everywhere, but the greatness of their deeds. Like birds, they swept through the whole universe faster than a ray of sunlight, spreading everywhere the light of piety. Here, in my opinion, Christ tries to instill boldness in His disciples, because by the words: "A city that stands on the top of a mountain cannot be hidden" clearly expresses His power. As such a city cannot be hidden, so it is impossible for the gospel to be concealed and remain in obscurity. As Christ had previously spoken of persecutions, backbiting, slander, and enmity, lest the disciples should think that all these might hinder their preaching, He encouraged them, saying that the gospel would not only not remain in obscurity, but would enlighten the whole world, and through this they themselves would become glorious and famous. So here Christ shows His power, and in the words that follow He demands boldness from His disciples. "When you light a candle," He says, "you don't put it under a bushel, but on a candlestick, and it shines for everyone in the house. So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:15-16). I, says He, have kindled the light, and you must maintain this light by your efforts, and this is not only for yourselves, but also for others, who must take advantage of its radiance and be guided by it to the truth. Backbiting will not in the least obscure your light, if you will lead your life properly, if you will live as befits men who are to convert the whole universe. Show a life fully worthy of grace, so that your gospel may everywhere be justified by your good life. In addition to the salvation of people, Christ then shows another benefit, which can induce the disciples to the most zealous and zealous fulfillment of their duties. If you live well, he says, you will not only convert the whole world, but you will contribute to the glory of the name of God; on the contrary, by a bad life you will destroy people, and give cause for blasphemy against the name of God.