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.

8. How, then, will you say, will God be glorified through us, if men curse us? But not all; and even those who curse us will do this out of envy, but in their hearts they will revere and marvel at us, just as there are people who openly flatter the wicked, but in their hearts accuse them. What do you order? Should we live for vanity and ambition? No, that's not what I'm saying. I did not say: try to show off your good deeds, show them; but he only said: "Let your light shine," that is, let your virtue be great, the fire abounding, the light ineffable. When virtue is such, it is impossible to conceal it, even if he who has it tries in every way to conceal it. Therefore, show a blameless life, and no one will have a sufficient reason to curse you. Let there be an innumerable multitude of slanderers, but no one will be able to eclipse your glory. The word "light" is well said. In fact, nothing spreads the glory of a man so much as the splendor of virtue, even though this man tries by all means to conceal it. It is as if surrounded by a ray of sunshine, and shines more clearly than the ray itself, extending its radiance not only to the earth, but also to the sky itself. Here Christ comforts His disciples even more. "Let it be grievous for you," He says, "when you are reproached; but many through you will become true worshippers of God. In both cases, a reward is prepared for you: both when you endure reproach for God, and when God is glorified through you. But in order that we should not try to spread evil rumors about ourselves, knowing that there will be a reward for this, Christ did not simply speak of backbiting, but pointed out only two types of it, namely, when they speak falsely of us, and when they speak evil of us for God's sake. But at the same time, Christ shows that not only does such backbiting bring great benefit, but also good fame when the glory of God spreads through it. Here Christ strengthens the disciples with good hopes. This reproach of the wicked, He says, is not so strong that it can prevent others from seeing your light. Then they will trample on you when you darken yourself, but not when you do well. On the contrary, then many will be amazed at you, and not only at you, but through you and at your Father. Further, Christ did not say, "They shall glorify God," but the Father, by which He lays down the beginnings of the dignity which will be bestowed upon them. Then, in order to show His equality with the Father, Christ said before: "Do not grieve when you hear evil things about yourselves, for it is enough of you that you hear it for My sake," and here He points to the Father, everywhere revealing equality. Therefore, if we know what benefit comes from the exercise of virtue, and what danger comes from carelessness (for the reproach of our Lord because of us is much worse than our destruction), then let us not give offense to Jews, or to the Gentiles, or to the faithful, but let us lead a life that would shine brighter than the sun. Let someone slander us; We should not grieve when we hear this backbiting, but when it is just. If we live in wickedness, then even if no one curses us, we are the most miserable; On the contrary, if we live virtuously, then even if the whole universe says evil things about us, then we will be the happiest of all, and we will attract to ourselves all those who want to be saved, because they will pay attention not to the backbiting of the wicked, but to the virtuous life. Truly, the voice of virtue is louder than any trumpet, and pure life is brighter than the sun itself, even though there be an innumerable multitude of slanderers.

But if those who curse also appear, do not be troubled by this; Do not be troubled that you are slandered before people, but examine the conscience of those who slander, and you will see that they applaud you, marvel at you, and inwardly shower you with innumerable praises. Thus, notice with what praise Nebuchadnezzar spoke about those youths who were in the furnace, despite the fact that he was their enemy and persecutor. Since he saw their courage, he praises them, and glorifies them, and precisely because they did not submit to him and remained faithful to the law of God (Dan. 3). Thus the devil, when he sees that he does not have time at all, departs at last, fearing lest he bring us greater glory by his intrigues. And when he departs, and the darkness he brings is dispelled, then everyone, however corrupt and wicked he may be, will know virtue. But if people do not understand you, then you will have praise and great glory with God.

9. Therefore, do not grieve, and do not be faint-hearted. And the apostles were "to some a smell of death unto death, and to others a smell of life unto life" (2 Cor. 2:16). If you have not given any reason for backbiting, then you are free from all accusation; on the contrary, you have become even the happiest man. Let your life shine, and pay no attention to those who curse you; it is impossible, absolutely impossible, that the virtuous should not have many enemies. But a virtuous person will suffer nothing from them; on the contrary, he will be even more glorified through it. So, thinking about this, let us keep one thing in mind - to lead your life virtuously. Leading a life in this way, we will guide those who sit in darkness to heavenly life. Such is the power of this light that it not only shines here, but also illuminates the way for those who go there. When those who sit in darkness see that we despise the present and strive for the future, then they will be convinced of this without words, by our very deeds.

What will protect us when, with so many blessings promised to us, with so many paths open to us for a pious life, we not only cannot compare with them, but destroy ourselves and others? It is not so much harm to the pagan who acts wickedly as to the Christian who does so. And this is quite understandable. The teaching of the pagans is absurd, but ours, by the grace of God, is honorable and glorious among the wicked themselves. That is why, when they want to reproach us especially, and intensify their backbiting, they say: "Christian"! They would not have said this if they had not had a high opinion of our teaching.

However, here again there is great destruction for you, because you do this either with arrogance or out of vanity, so that there is no benefit to you in good works. What can be more disastrous than when you suffer shipwreck even at the very pier? Therefore, in order that this may not happen to you, for this, having done a good deed, do not seek gratitude from me, so that you may have God Himself as a debtor to you, Who said: "Lend to those from whom you do not hope to receive anything" (Luke 6:35). Having such a debtor, why then do you, having left Him, demand of me, a poor and meagre man? Does this debtor get angry when a debt is demanded of Him? Or is He poor? Or refuses to pay? But do you not see His innumerable treasures? Do you not see His unspeakable generosity? Therefore, ask and demand of Him; this pleases Him. And if He sees that you demand His debt from another, then He will be offended by this, and not only will He not repay you, but He will rightly condemn you. In what have you found Me ungrateful, He will say? What poverty hast thou found in Me, that thou hast forsaken Me and gone to others? Have you lent to one, and you demand from the other? After all, although the man received, God commanded to give. Thus, God Himself wants to be the first debtor and surety, giving you innumerable opportunities to always demand from Him. Do not leave such wealth and abundance, and do not seek to receive from me, a man who has nothing. And why do you give alms before my eyes? Did I say to you, 'Give'? Have you heard from me what to demand from me? God Himself said: "He who does good to the poor lends to the Lord" (Proverbs 19:17). You have lent to God; Demand of Him. But He does not give everything now? And He does this for your benefit. He is not some ordinary debtor who is in a hurry only to repay the debt, but a debtor who is also trying in every way to keep what he has borrowed intact. That is why He gives what needs to be given here, and what is there He preserves.

10. Therefore, knowing this, let us show mercy and greater love for mankind, both in possessions and in deeds. If we see that someone is being tortured and beaten in the square, and if we can deliver him with money, then we will deliver him. And if we can liberate with words, let us not be lazy to do this either. For there is a reward for words, even for sighs: and it is of this that Blessed Job said: "Did I not weep for him who was in sorrow? Did not my soul grieve for the poor?" (Job 30:25). If there is a reward for tears and sighs, then consider what the reward will be when words, diligence, and the like are added to them. And we were once enemies of God, and the Only-begotten reconciled us, becoming a mediator, enduring wounds and death for us. Let us also try to deliver from innumerable calamities those who are subjected to them, and let us cease to act as we do now, when, for example, when we see others quarreling and fighting among themselves, we stop and surround this diabolical spectacle in order to amuse ourselves with the shamelessness of others. Can anything be more inhuman than this? We see that they are swearing, fighting, tearing each other's clothes, smashing each other's faces, and calmly continue to stand. Is he who fights a bear? Is it really a beast? Could it be a serpent? This is a man who is always your accomplice; he is thy brother, he is thy fellow-member. Therefore, do not make a show for yourself, but stop quarrels; do not be amused, but tame; Do not incite others to such shamelessness, but separate and subdue those who fight. Rejoicing in such accidents is characteristic only of shameless, mean, obscene and insane people. Do you look at a person who acts shamelessly, and do not notice that you yourself are doing the same? And you do not intervene to disperse the devil's assembly, and to stop the malice of men! So that I myself may receive beatings, you will say, and you command it? Not at all! You will not accept them. And if you do, it will be for you instead of martyrdom, because for God you will endure it. If you do not want to be beaten, then think about it. The Lord Himself wanted to endure the cross for you. Both the offender and the offended, from the intense anger that possesses them, are like drunkards and those who have lost their minds, and therefore they have need of a sensible person who would help them: the first, so that he would stop offending, and the second, so that he would be delivered from beatings. So, go and give a helping hand - sober to drunk. Truly, anger also intoxicates, and this intoxication is even much worse than the intoxication of wine. Look at the sailors: as soon as they see a shipwreck anywhere, they immediately raise their sails and hasten to save their comrades in the trade from the waves. If, therefore, those who have the same trade help one another in this way, how much more should those who are of the same nature help one another. For a quarrel is a shipwreck, and much more disastrous than that. For whoever quarrels either spews blasphemy, and thus loses all his former good works, or in great anger swears falsely, and thus falls into hell, or beats and commits murder, and is again shipwrecked. And so, go, cease the evil, descend into this stormy sea and save the drowning, and, having destroyed the devil's spectacle, persuade each one separately, extinguish the flames and tame the waves. If the fire spreads, the fire intensifies, do not be afraid: many will give you a helping hand, just begin, and the God of peace will help you first of all. And if you are the first to extinguish the flame, then many others will follow you, and you will receive a reward for their good work as well. Listen to what Christ says to the Jews, who crawl in the valley. If you see, He says, a donkey falling from your enemy, do not pass by, but lift it up (Exodus 23:5). But it is much easier to separate those who quarrel among themselves than to raise a fallen cattle. And if it is necessary to raise an ass from enemies, how much more so from friends, especially when the last fall is much more miserable; After all, souls do not fall into the mud from the weight of anger, but into the fiery Gehenna. Meanwhile, you, cruel and inhuman, seeing your brother lying under a heavy burden, and the devil standing before and kindling the flames of wrath, pass by! It is not safe to do this even with animals. The Samaritan, when he saw the wounded man, a man who was completely unknown to him and had nothing to do with him, stopped, put him on his donkey, brought him to the inn, hired a doctor, and paid the money to the innkeeper in part, promised to pay in part (Luke 10:33ff.). but in the middle of the square, when you have no money to pay, no donkey, no way to go far, but only to say a few words, you, cruel and inhuman, do not want to help, but run past! How do you hope to ever receive God's mercy yourself? I say to you, who act shamelessly before all, to you, offenders and oppressors! Tell me, perhaps: do you inflict beatings, trample with your feet, bite? Are you a boar, or a wild ass? And you are not ashamed, do you not blush at your brutality, forgetting your dignity? Are you poor? But you are free. Are you a craftsman? But you're a Christian. That is why you yourself must live quietly, because you are poor. Quarreling is peculiar only to the rich, and not to the poor—rich men, I say, who have many reasons for quarrelling. You do not enjoy the pleasures of wealth, yet you seek troubles that are inseparable from it - enmity, strife, quarrels, torment and strangle your brother, and prostrate him before all. Do you not understand that in your shamelessness you imitate the unbridled of the dumb, or rather, do even worse than them? The dumb have everything in common, they gather and walk together; And we, on the contrary, have nothing in common, but everything is upside down: enmity, strife, quarrels, hatred, resentment. We are not ashamed of heaven, to which we are all called, nor of the earth, which is given to all of us as a common dwelling, nor of our very nature; but everyone suppresses anger and covetousness in us. Or do you not know about that servant who owed ten thousand talents, and after the debt was forgiven him, strangled his companion for a hundred denarii, or do you not know how many tribulations he endured, and how he was given over to eternal torment (Matt. 28:28 ff.)? And aren't you afraid of such an example? Are you not afraid of being subjected to the same? After all, we also owe much, much to the Lord, yet He waits and suffers long; He does not torment us as we do our brethren, does not strangle us, does not torment us. Yet if He had wanted to demand even the slightest part of the debt from us, we would have perished long ago. Reflecting on this, beloved, let us humble ourselves, and let us be lenient to our debtors; through them we have the opportunity, if only we are prudent, to receive forgiveness for our great debts, and to gain much for a little. Why, then, do you forcibly demand a debt from your neighbor? You should even forgive when he himself wanted to give to you, forgive in order to receive everything from God. And yet you are trying with all your might to collect debts, to start disputes, so as not to lose the slightest part of your property. Thou thinkest to offend thy neighbour, and yet thou wilt lift up the sword against thyself, and multiply for thyself the torment of hell. If you are a little prudent here, you will ease your lot in judgment. After all, God only demands of us such condescension to our neighbors, so that we ourselves may have the opportunity to forgive us our great sins. Therefore, no matter how many debtors you have, whether in money or in insults, forgive them all, and ask God for recompense for such generosity. As long as they remain your debtors, so long will God not be your debtor; on the contrary, as soon as you forgive them, then you can approach God, and demand from Him a reward for such a good deed.

Therefore, having risen above all this, let us forgive both money and insults to our debtors, so that we ourselves may receive forgiveness for our debts; and what we have not been able to attain through another virtue, we shall attain when we do not remember the evil against our neighbors, and thus we shall be vouchsafed eternal blessings, through the grace and love of mankind of our Lord Jesus Christ. To Him be glory and dominion, now and ever, and unto the ages of ages. Amen.