On that day of the coming of the Antichrist, whoever is "on the rooftop," that is, on the height of virtue, do not descend from it, do not descend for any worldly object. For all the things of life are called vessels for man, serving some for virtue, and others for evil. Therefore, you who stand on the height of virtue, do not go down for anything worldly and do not fall from your height, but resist malice and do not weaken. Likewise, let him who is in the field not turn back. For he who is in the field, that is, in this world, who cultivates virtue, should not turn back, but should stretch forward, as it is said in another place: "No one who puts his hand to the plough and looks back, is trustworthy for the Kingdom of God" (Luke 9:62). The Lord presents Lot's wife as an example. Turning back, it became a pillar of salt, that is, without departing from malice, it remained in its saltiness, becoming completely evil, and, sinking and remaining in evil, constitutes a monument to the defeat it suffered. Then the Lord adds what also applies to the above: "Whoever saves his life will destroy it." "No one," he says, "in the persecution of the Antichrist, try to save his soul, for such a one will destroy it. And whoever gives himself over to death and calamity in general will be saved, not bowing down before the tormentor for love of life. Above the Lord said that he who stands on the height of virtue should not go down with it for worldly things, should not be carried away by either acquisition or possessions, and because of them should weaken in the struggle. Likewise, now, stretching out further, he says: "And what do I say, do not go down for the vessels? No, do not abandon virtue, and do not dare to bow down before the seducer and persecutor for the sake of external goods, or even for the very preservation of the soul. - Evangelist Matthew (Matt. 24)

However, there is nothing surprising if this came true at the capture of Jerusalem and will come to pass again at the coming of the Antichrist, especially if the very time of the end (of the world) has unbearably heavy sorrow.

I say to you, In that night there will be two on the same bed: one will take it, and the other will be left; two will grind together: one will be taken, and the other will be left; Two will be on the field: one will take it, and the other will be left. And they said to him, Where is it, Lord? And he said to them, Where there is a carcass, there the eagles will be gathered. And from this we learn that the coming of the Lord will follow unexpectedly and suddenly. For the legend that two will be on the same bed shows the carelessness of people. In the same way, threshing denotes the unexpectedness of the coming. We also learn that the coming will follow at night. Thus, the Lord says that even of the rich who rest on the bed, some will be saved, while others will not. The Lord once said that the rich are saved with difficulty (Matt. 19:23-24). Now He shows that not all the rich perish, not all the poor are saved, but even of the rich one will be caught up to meet the Lord (1 Thessalonians 4:17), as light in spirit and heavenly, and the other will remain below, as condemned. In like manner, of the poor who are marked as grinding, one will be saved, and the other will not. For not all the poor are righteous: some of them are thieves and cut off purses. Threshing indicates the difficult life of the poor. When the disciples asked the Lord where these would be taken, He answered: "Where there is a carcass, there are the eagles; that is, where the Son of Man is, there are all holy, light and soaring, while sinners are heavy and therefore remain below. As when a dead body lies, all the carnivorous birds flock to it, so when the Son of Man appears from heaven, who died for us and is imputed to the corpse, all the saints and the angels themselves will be gathered. For He will come with them in the glory of the Father and in unspeakable splendour. Although He called this time night, He called it so because it is unexpected and that sinners will then be embraced by darkness. But light shall shine upon the righteous, and they themselves shall shine like the sun (Matt. 13:43).

Chapter Eighteen

He also told them a parable about always praying and not losing heart, saying, "There was a judge in a certain city who did not fear God and was not ashamed of people." In the same city there was a widow, and she came to him and said, "Protect me from my rival." But he didn't want to for a long time. And then he said to himself: although I do not fear God and am not ashamed of people, yet, since this widow does not give me peace, I will protect her, so that she will not come to trouble me any more. And the Lord said, Do you hear what the unrighteous judge says? Will not God protect His elect, who cry out to Him day and night, although He is slow to defend them? I tell you that He will give them protection soon. But when the Son of Man comes, will He find faith on earth? Since the Lord mentioned sorrows and dangers, He also offers a cure for them. This healing is prayer, and not just prayer, but constant and intensified prayer. All this, he says, has to happen to the people of that time, but against them great help is given by prayer, which we must constantly and patiently do, imagining how the widow's vexation bowed down the unjust judge. For if he, full of all malice and not ashamed of God or man, was softened by his constant request, how much more shall we not bow to the mercy of the Father of God's bounty, although He is at present delaying? See that not to be ashamed of people is a sign of great malice. For many do not fear God, but only people are ashamed, and therefore sin less. But whoever has ceased to be ashamed of people is already the height of malice. That is why the Lord afterwards decreed: "And he was not ashamed of men," saying, as it were, "The judge did not fear God either, and what do I say, did not fear God?" - he showed even greater malice, because he was not ashamed of people either. This parable teaches us, as we have said many times, that we should not lose heart in prayer, just as it is said in another place: "Which of you, having a friend, will send him away if he comes and knocks at night?" For if for nothing else, then according to perseverance He will reveal it to him (Luke 11:5, 8). And again: "Is there any man among you who, when his son asks him for bread," and so on? (Matt. 7:9). With all this, the Lord inspires us with constant exercise in prayer. "Some have tried to expound this parable as thoroughly as possible, and have dared to apply it to reality. A widow, they said, is a soul that has rejected its former husband, that is, the devil, who therefore became a rival, constantly attacking her. It comes to God, the Judge of unrighteousness, who, that is, condemns unrighteousness. This Judge does not fear God, for He alone is God, and has no other whom He could fear, and He is not ashamed of men, because God does not look at the face of man (Gal. 2:6). Over this widow, over the soul that constantly asks God for protection from her rival – the devil, God is propitiated, since her annoyance defeats Him. "Let anyone accept such a understanding. It is transmitted only so that it does not remain unknown. Only the Lord teaches us the necessity of praying and shows us that if this judge, lawless and full of all malice, has been moved with compassion because of his unceasing request, how much more will God, the author of all righteousness, soon give us protection, although He has long endured and apparently does not listen to those who ask Him day and night. Having taught us this, and having shown us that at the end of the world we must use prayer against the dangers that will then occur, the Lord adds: "But when the Son of Man comes, will he find faith on earth?" For the son of lawlessness will then have such power that he would deceive even the elect, if it were possible (Matt. 24:24). About what is rare, the Lord usually uses an interrogative mode of speech. For example: "who is a faithful and prudent steward" (Luke 12:42). And here, denoting the same thing, namely, that there will then be a very small number of those who preserve faith in God and trust in each other, the Lord used the above-mentioned question. - In persuading to prayer, the Lord rightly added a word about faith, since faith is the beginning and foundation of all prayer. For it will be in vain for a man to pray if he does not believe that he will receive what he asks for good (James 1:6-7). That is why the Lord, teaching us to pray, also mentioned faith, secretly letting it be known that only a few would then be able to pray, since faith would not then be found in many. Thus, the Lord, having come in the clouds, will not find faith on earth, except for a few. But then He will produce faith. For, although unwittingly, everyone confesses that the Lord Jesus is to the glory of God the Father (Phil. 2:11), and if it is necessary to call this faith, and not necessity, there will be no unbeliever who would not believe that the Saviour is the only one whom he had previously blasphemed.

He also said the following parable to some who were sure of themselves that they were righteous, and despised others: Two men went into the temple to pray, one a Pharisee, and the other a publican. The Pharisee, standing up, prayed within himself thus: God! I thank Thee that I am not like other people, robbers, offenders, adulterers, or like this publican: I fast twice a week, I give a tenth of all that I acquire. The publican, standing at a distance, did not even dare to raise his eyes to heaven; but, beating his breast, he said: God! Be merciful to me, a sinner! I say unto you, that this one went into his house justified more than that one: for whosoever exalteth himself shall be humbled, and he that humbles himself shall be exalted. The Lord does not cease to destroy the passion of arrogance with powerful arguments. Inasmuch as it disturbs the minds of people more than all passions, the Lord teaches about it often and much. So now He heals the worst of it. For there are many branches of self-love. From it are born: self-conceit, boasting, vanity and the most pernicious of all arrogance. Arrogance is a rejection of God. For when someone ascribes perfection not to God, but to himself, what else does he do but deny God and rebel against Him? It is this ungodly passion, against which the Lord arms Himself as enemy against enemy, that the Lord promises to heal with this parable. For he speaks it to those who were sure of themselves, and did not attribute all things to God, and therefore despised others, and shows that righteousness, though it be admirable in other respects, and bring man nearer to God himself, yet if it allows itself to be arrogant, it brings man down to the lowest degree, and likens him to a demon, which sometimes assumes the appearance of being equal to God. The opening words of the Pharisee are similar to the words of a man of gratitude; for he says, I thank Thee, O God! But his subsequent speech is filled with decisive madness. For he did not say, "I thank Thee, that Thou hast removed me from iniquity, from robbery," but how? - that I am not like this. He ascribed perfection to himself and his own strength. And to condemn others, as it is characteristic of a person who knows that everything that is, he has from God? For if he were convinced that he by grace has the goods of others, he would certainly not despise others, imagining in his mind that he, too, in relation to his own strength, is equally naked, and by grace is clothed with a gift. Therefore the Pharisee, as one who attributes the deeds done to his own power, is arrogant, and from this he went so far as to condemn others. The Lord denotes arrogance and lack of humility in the Pharisee with the word: "became." For the humble man has a humble appearance, but the Pharisee showed vanity in his outward behavior. True, it is also said of the publican: "standing," but see what is added further: "he did not even dare to lift up his eyes to heaven." Therefore, his standing was at the same time a bow, and the Pharisee's eyes and heart were raised to heaven. Look also at the order that is presented in the prayer of the Pharisee. First he said what he was not, and then he enumerated what he was. Having said, I am not like other people, he also exposes various virtues: I fast twice a week, I give a tenth of everything that I acquire. For one must not only turn away from evil, but also do good (Psalm 33:15). And first you must shun evil, and then proceed to virtue, just as when you wish to draw pure water from a muddy spring, you must first cleanse the dirt, and then you can draw pure water. And what the Pharisee did not say in the singular: I am not a robber, not an adulterer, like the rest. He did not even allow the mere verbal application of a defamatory name to his own person, but used these names in the plural, about the rest. Having said, "I am not like the others," he contrasted with this: "I fast twice a week," that is, two days a week. The Pharisee's speech could have had a deep meaning. In spite of the passion of adultery, he boasts of fasting. For lust is born of sensual satiety. Thus, depressing his body with fasting, he was very far from such passions. And the Pharisees really fasted on the second day of the week and on the fifth. The Pharisee contrasted the name of robbers and offenders with the fact that he gives a tenth of all that he acquires. Robbery," he says, "and wronging are so repugnant to me that I give up even my own. In the opinion of some, the Law commands tithes in general and forever, and those who study it more deeply find that it prescribes a threefold kind of tithe. You will learn about this in detail from Deuteronomy (chapters 12 and 14), if you pay attention. This is how the Pharisee behaved. "And the publican behaved quite the opposite. He stood at a distance and was very far from the Pharisee, not only in the distance of the place, but also in his clothes, in his words, and in the contrition of his heart. He was ashamed to raise his eyes to heaven, considering them unworthy of the contemplation of heavenly objects, since they loved to look at earthly goods and make use of them. He struck his breast, as if striking the heart for evil counsels and awakening it from sleep to consciousness, and said nothing else but this: "O God! be merciful to me, a sinner." For all this, the publican went more justifiably than the Pharisee. For everyone who is high-hearted is unclean before the Lord, and the Lord resists the proud, but gives grace to the humble (Proverbs 3:34). "Some may wonder why the Pharisee, although he spoke a few words with great wisdom, was nevertheless condemned, and Job said so many great things about himself, and yet received a crown?" This is because the Pharisee began to talk idly about praising himself, while no one forced him, and condemned others when no benefit prompted him to do so. And Job was compelled to count his perfections by the fact that his friends oppressed him, that they weighed upon him heavier than misfortune itself, that they said that he suffered for his sins, and that he numbered his good deeds for the glory of God and so that people would not weaken along the path of virtue. For if people had come to the conviction that the deeds that Job did were sinful deeds and he suffers for them, then they would have begun to distance themselves from doing these very deeds and thus, instead of lovers of strangers, they would have become inhospitable, instead of merciful and truthful, they would have become unmerciful and offenders. For such were the works of Job. Thus, Job counts his good deeds so that many will not suffer harm. Such were the reasons for Job. Not to mention the fact that in his very words, apparently eloquent, perfect humility shines through. For "if I had been," he says, "as in the months of old, as in the days when God kept me" (Job 29:2). You see, he puts everything on God and does not condemn others, but rather suffers the condemnation of his friends. But the Pharisee, who is all to himself, and not to God, and unnecessarily condemns others, is justly condemned. For everyone who exalts himself will be humbled, being condemned by God, but he who humbles himself through condemnation will be exalted, being justified by God. Thus it is said, "Remember me; let us sue; speak thou, that thou mayest be justified" (Isaiah 43:26).

They also brought infants to Him, that He might touch them; But Jesus called them and said, "Suffer the little children to come to me, and forbid them not, for of such is the kingdom of God." Truly I say to you, whoever does not receive the kingdom of God as a child will not enter into it. The example of children also leads to humility. The Lord teaches us to be humble, to accept everyone and not to despise anyone. The disciples considered it unworthy of such a Teacher to bring children to Him. And He shows them that they need to be so humble that they do not despise even the smallest ones. Thus, not rejecting infants, but gladly accepting them, the Lord "by deed" teaches humility. He also teaches "by word," saying that such are the Kingdom of Heaven, who have the disposition of a child. A child is not exalted, does not humiliate anyone, is not malicious, guileless, does not haughty in happiness, nor does he humble himself in sorrow, but always quite simply. Therefore, whoever lives humbly and without malice, and who accepts the Kingdom of God as a child, that is, without deceit and curiosity, but with faith, is acceptable before God. For who is excessively curious and always asks: How is it? - he will perish with his unbelief and will not enter the Kingdom, which he did not want to receive in simplicity, without curiosity and with humility. Therefore, all the apostles and all those who believe in Christ in simplicity of heart can be called children, just as the Lord Himself called the apostles: "children! Do you have any food?" (John 21:5). And the pagan sages, who seek wisdom in such a mystery as the Kingdom of God, and do not want to accept it without reasoning, are justly torn away from this Kingdom. The Lord did not say: "these" is the Kingdom, but "such," that is, those who have voluntarily acquired for themselves the kindness and humility that children have by nature. Thus, let us accept everything ecclesiastical that constitutes the Kingdom of God without curiosity, with faith and humility. For curiosity is characteristic of self-conceit and self-wisdom.

And one of the rulers asked Him, "Good Teacher! What must I do to inherit eternal life? Jesus said to him, "Why do you call me good? no one is good but God alone; Thou knowest the commandments: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, but thou shalt honour thy father and thy mother. And he said, All these things I have kept from my youth. When Jesus heard this, he said to him, "There is one more thing that you lack: all that you have, sell and give to the poor, and you will have treasure in heaven, and come and follow me." And when he heard this, he was grieved, because he was very rich. This man, in the opinion of some, was some kind of evil cunning and sought to catch Jesus in words. But it is more probable that he was a lover of money, since Christ also rebuked him as such. And the Evangelist Mark says that someone ran up and fell on his knees, asked Jesus, and looking at him, Jesus loved him (Mark 10:17, 21). And so, this man was covetous. He comes to Jesus with a desire to learn about eternal life. Perhaps in this case, too, he was guided by a passion for acquisition. For no one desires a long life so much as a covetous man. So he thought that Jesus would show him the way by which he would live forever, own possessions, and thus enjoy. But when the Lord said that the means to attain eternal life is non-acquisitiveness, he, as if reproaching himself for the question and Jesus for the answer, departed. For he needed eternal life, because he had riches for many years. And when he has to renounce his possessions and live, apparently, in poverty, then what is his need of eternal life? - He comes to the Lord as simply a man and a teacher. Therefore, the Lord, in order to show that one should not come to Him as a mere man, said: "No one is good but God alone." Thou," he said, "called Me 'good,' to what else hast Thou added, 'teacher'? It seems that you take Me for one of many. If so, then I am not good: for among men no one is actually good; only God is good. Therefore, if you want to call Me good, call Me good as God, and do not come to Me as just a man. But if you consider Me to be one of the ordinary people, then do not call Me good. For God alone is truly good, the source of goodness and the beginning of self-goodness. And we people, if we are good, are not in ourselves, but by participation in His goodness, we have a kindness that is mixed and capable of bowing down to evil. - "Thou knowest the commandments: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness," and so on. The law forbids first that into which we fall more conveniently, and then that into which few and infrequently fall: for example, adultery, because it is fire from the outside and from within, murder, because anger is a great beast; and stealing is less important, and it is not often possible to fall into perjury. Therefore the first crimes are forbidden beforehand, since we easily fall into them, although in other respects they are more grievous. And these, that is, theft and perjury, are placed by the Law in the second place, since they are not often committed and are less important. Following these transgressions, the Law set sin against the parents. For although this sin is grievous, it does not happen often, since it is not often and not many, but rarely and few such beast-like people as to dare to insult their parents. - When the young man said that he had kept all this from his youth, the Lord offered him the top of all, non-acquisitiveness. Look, the Laws prescribe a truly Christian way of life. "Whatever you have," he said, "sell it." For if anything remains, then you are the slave of it. And "distribute" not to rich relatives, but to "beggars". In my opinion, the word "distribute" also expresses the idea that it is necessary to squander one's possessions with reason, and not haphazardly. Inasmuch as a person must have all the other virtues in his non-acquisitiveness, the Lord said: "And follow Me," that is, in all other respects be My disciple, always follow Me, and not so that today you follow and tomorrow you will not. - As a covetous ruler, the Lord promised treasure in heaven, but he did not heed, for he was a slave to his treasures, and therefore he was grieved when he heard that the Lord inspired him with the deprivation of property, while for this purpose he desired eternal life, so that with a great abundance of wealth he would live forever. The sorrow of the ruler shows that he was a well-intentioned man, and not an evil cunning. For none of the Pharisees ever grieved, but rather they became hardened. It is not unknown to me that the great luminary of the universe, Chrysostom, accepted that this youth desired true eternal life and loved it, but was possessed by a strong passion, love of money, but the thought now proposed that he desired eternal life as a covetous man is not inappropriate.

Jesus, seeing that he was grieved, said, "How difficult it is for those who have riches to enter into the kingdom of God! for it is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God. And they that heard these things said, Who then can be saved? But He said, "What is impossible for men is possible with God." And Peter said; behold, we have left everything and followed Thee. And he said unto them, Verily I say unto you, there is none that hath left house, or parents, or brothers, or sisters, or wife, or children, for the kingdom of God, and hath received much more in this time, and in the age to come, eternal life. After the rich man, having heard about the renunciation of wealth, was grieved, the Lord explains in a miraculous likeness how difficult it is for those who have wealth to enter the Kingdom of God. He did not say that it was impossible for them (the rich) to enter, but it was difficult. For it is not impossible for such to be saved. By distributing wealth, they can receive heavenly blessings. But it is not easy to do the former, because wealth binds more tightly than glue, and it is difficult for him who has it to give it up. Below the Lord explains how this is impossible. It is more convenient, he says, for a camel to pass through coal ears than for a rich man to be saved. It is absolutely impossible for a camel to pass through the ears of a needle, whether you understand by a camel the animal itself, or some kind of thick rope of a ship. But if it is more convenient for a camel to fit into the eye of a needle than for a rich man to be saved, and the former is impossible, then it is even more impossible for a rich man to be saved. What should be said? First of all, it is really impossible for a rich person to be saved. Do not tell me, perhaps, that so-and-so, being rich, gave away what he had, and was saved. For he was saved, not in riches, but when he became poor, or saved as a steward, but not as a rich man. And the steward is one thing, the rich man is another. The rich man saves wealth for himself, and the steward is entrusted with wealth for others. Wherefore he to whom thou referral, if he was saved, he was saved, not by riches, but, as we have said, either by renouncing all that he had, or by disposing of his possessions well, as steward. Then note that it is impossible for the rich to be saved, but for the one who has wealth, it is difficult. The Lord seems to say this: whoever is possessed of wealth, who is in bondage and subjection to it, will not be saved; but whoever has wealth and holds it in his power, and is not himself under his power, it is difficult for him to be saved because of human weakness. For it is impossible not to abuse what we have. Since, as long as we have wealth, the devil tries to ensnare us, so that we use it contrary to the rules and the law of housekeeping, and it is difficult to escape his snares. Therefore, poverty is a good deed, and it is almost insophisticated. "And they that heard these things said, Who then can be saved? But He said; what is impossible for men is possible for God." Whoever has a human way of thinking, that is, is carried away by the things of the world and is addicted to earthly things, it is impossible for him, as it is said, to be saved, but for God it is possible; that is, when whoever has God as his counselor and takes God's justifications and commandments about poverty as his teacher, and calls upon Him for help, it will be possible for him to be saved. For our business is to desire good, and to do this work of God. And in other words: if we, having risen above all human cowardice regarding wealth, wish even to win friends for ourselves with unrighteous wealth, then we will be saved and will be escorted by them to eternal abodes. For it is better that we renounce everything, or if we do not renounce everything, at least make the poor partakers, and then the impossible will be made possible. Although it is impossible to be saved without renouncing everything, it is possible to be saved by God's love for mankind even if a few parts are devoted to real benefit. - At the same time, Peter asks: "Behold, we have left everything" and asks not only for himself, but for the consolation of all the poor. In order that not only the rich may have good hopes of receiving much, as those who have given up much, and the poor may not have hope, as those who have given up little and therefore deserve a small reward, for this reason Peter asks and hears in answer that both in the present and in the next age everyone will receive a reward, whoever despises his possessions for God's sake, even if they be small. Do not consider that it is small, but that this small thing contained in itself all the means of man's life, and that, as you hoped for many and great things, so he hoped to sustain his life with these few and little. Not to mention the fact that he who has little has a great attachment to it. This can be seen in the fathers. Having one child, they show greater affection for him than when they have more children. In the same way, the poor, having one house and one field, love them more than you love many. If it is not so, and both have equal affection, then renunciation is equally worthy. Therefore, even in the present age, they receive a much greater reward, just as these apostles themselves. For each of them, having left the hut, now has splendid churches, fields, parishes, many wives bound to them by fervor and faith, and in general everything else. And in the age to come they will receive not a multitude of such fields and bodily rewards, but eternal life.

And he called away his twelve disciples, and said unto them, Behold, we are going up to Jerusalem, and all that is written by the prophets concerning the Son of man shall be fulfilled: for they shall deliver him up to the Gentiles, and shall mock him, and shall insult him, and spit upon him, and shall smite him, and kill him: and on the third day he shall rise again. But they did not understand any of this; These words were hidden to them, and they did not understand what was said. The Lord foretells His disciples about His sufferings for two purposes. First, to show that He will not be crucified against His will, nor as a mere man who does not know His death, but that He knows of it first, and will endure it voluntarily. For if He did not wish to suffer, He would have avoided it as a foreseeer. For against one's will to fall into the hands of others is characteristic of those who do not know about it in advance. Secondly, to persuade them to easily endure future circumstances, as previously known to them, and which did not happen to them suddenly. If, O Lord, in Thee the things foretold long ago by the prophets shall be fulfilled, why dost Thou ascend to Jerusalem? For the very purpose that I may accomplish salvation. So, He goes voluntarily. However, for this reason He spoke, and the disciples did not understand anything at that time. For these words were hidden to them, especially the words about the Resurrection. And they did not understand other words, for example, that they would deliver Him up to the Gentiles; but the words about the resurrection were absolutely not understood, because they were not in use. And not all the Judaizers even believed in a universal resurrection, as is seen in the Sadducees (Matt. 22:23). Perhaps you will say: if the disciples did not understand, then why did the Lord finally speak to them about this in advance? What is the use for their consolation during the sufferings of the Cross, when they did not understand what was said? For this, it was of no small benefit when they later remembered that exactly what they did not understand when the Lord predicted to them came to pass. This is evident from many things, especially from the words of John: "His disciples at first did not understand this; but when Jesus was glorified, then they remembered that thus was written of Him" (John 12:16; 14:29). And the Comforter, reminding them of everything, gave them the most reliable testimony about Christ. And how the burial took place for three days is sufficiently said in the commentary on the other Evangelists (see Matt, ch. 12).

And when He came to Jericho, a blind man was sitting by the wayside, begging alms, and when he heard that the people were passing by him, he asked, What is this? He was told that Jesus of Nazareth was coming. Then he cried out, "Jesus, Son of David! have mercy on me. Those who walked ahead silenced him; but he cried out even louder: Son of David! have mercy on me. Jesus stopped, and commanded him to be brought to him: and when he came to him, he asked him, "What do you want from me?" He said: Lord! so that I can see. Jesus said to him, "See! Your faith has saved you. And immediately he received his sight and followed Him, glorifying God; and all the people, seeing this, gave praise to God. During the journey, the Lord performs a miracle on the blind man, so that His passage would not be a teaching useless for us and for the disciples of Christ, so that we would be useful in everything, always and everywhere, and we would have nothing idle. The blind man believed that He (Jesus) was the expected Christ (for, probably, being brought up among the Jews, he knew that Christ was of the seed of David), and he cried out with a loud voice: "Son of David! have mercy on me." And with the words "have mercy on me" he expressed that he had some kind of divine concept of Him, and did not consider Him to be just a man. Perhaps consider the persistence of his confession, how, in spite of the fact that many hushed him, he did not remain silent, but shouted even louder; Therefore Jesus also calls him to Himself, as truly worthy to draw near to Him, and asks him, "What do you want from Me?" heals blindness. For envy can slander in such an insane way. Therefore the Lord asked, and when He revealed that he wished to see, He gave him insight. Look also at the lack of pride. "Thy faith," he says, "hath saved thee," because thou hast come to believe that I am the Christ of David, who is being preached, and hast expressed such fervor that thou hast not been silent, in spite of the prohibition. From this we learn that when we ask in faith, it does not happen that we ask for it, but the Lord gives us something else, but precisely the same. But if we ask this and receive something else, then it is a clear sign that we are not asking for good things and not with faith. "Ask," it is said, "and ye do not receive, because ye ask not for good" (James 4:3). Note also the authorities: "See." Which of the prophets healed in this way, that is, with such authority? Hence the voice that proceeded from the true Light (John 1:9) became a light for the sick. Notice also the gratitude of the healed one. For he followed Jesus, glorifying God and disposing others to glorify Him.

Chapter Nineteen

Then Jesus entered Jericho and passed through it. And behold, a man named Zacchaeus, the chief of the publicans, and a rich man, sought to see Jesus who he was, but could not follow the people, because he was small in stature, and running ahead, he climbed up on a fig tree to see him, because he had to pass by it. When Jesus came to this place, he looked at him and said to him, "Zacchaeus! come down quickly, for today I must be in your house. And he came down hastily and received Him with joy. And all, seeing this, began to murmur, and said that He had come to a sinful man; And Zacchaeus, standing up, said to the Lord, Lord! I will give half of my possessions to the poor, and if I have wronged anyone in any way, I will repay fourfold. Jesus said to him, "Today salvation has come to this house, because he also is the son of Abraham, for the Son of Man has come to seek and save that which was lost." The Lord steals the strongest vessels from the devil and destroys his cities. For see how He not only made the publicans His disciples, but also the eldest among the publicans, Zacchaeus, into salvation. And that the publican is a low creature, and that the eldest among the publicans, as a ruler in malice, is even more vile, no one doubts. For the publicans acquire the means of subsistence only from the tears of the poor. However, this eldest among the publicans is not despised, but shows hospitality and receives salvation as a reward. For when he desired to see Jesus, and for this purpose he climbed up on a fig tree, the Lord saw him before he himself saw Him. Thus, God everywhere precedes us, as soon as He sees our readiness. When Jesus saw him, he commanded him to get down quickly, since he was to be in his house. Zacchaeus did not hesitate, for one should not shrink away when Christ commands something, but he took tears and received them with joy, although many murmured. Let us see what fruits it bears on the occasion of Christ's visitation. "Half of my possessions, O Lord," he says, "I will give to the poor." Do you see the hotness? He began to sow without mercy and gave away not something small, but everything that was in life. For even that which he withheld, he withheld in order to be able to give to the offended. By this he also teaches us that it is of no use if a man, having unrighteous riches, has mercy on others, and leaves those who are offended unattended. See how he acts in this case as well. If he has offended someone in any way, he returns four times, thereby compensating for the loss caused to the offended. For true mercy not only restores the loss, but also with an addition, according to the Law. For the Law compelled him who stole to pay four times (Exodus 22:1). Even if we examine it exactly, we will see that he has absolutely nothing left of his estate. For he gives half of his possessions to the poor, and he has only half left. Of this remaining half, he again returns four times to those whom he has offended. Therefore, if the life of this elder of tax collectors consisted of iniquities, and he returns four times for everything that he has gained through unrighteousness, then see how he has lost everything. In this respect he turns out to be a wise man above the Law, a disciple of the Gospel, since he loved his neighbor more than himself, and this is not only in the promise, but in reality. For he did not say, "I will give half, I will return fourfold," but, "Behold, I give," "I return." He knows Solomon's admonition: "Do not say, 'Go and come again, and tomorrow I will give' (Prov. 3, 28). - Christ preaches salvation to him. Now," he says, "you give, now you have salvation. For by the words "this house" undoubtedly indicates Zacchaeus, who receives salvation. By the house is meant Zacchaeus, because the Lord would not have called the soulless building the son of Abraham, but obviously called it the animate owner of the house. He called him "the son of Abraham," perhaps because he believed and was justified by faith, or perhaps because he generously despised wealth and loved the poor like this patriarch. Note: The Lord called Zacchaeus the son of Abraham now that He saw in him a similarity in his way of life. He did not say, "For this son of Abraham also was," but now "is." For formerly, being an elder of publicans and a tax collector, and having no resemblance to the righteous man, he was not his son. And since some murmured that the Lord went to the house of a sinful man, in order to stop their mouths, He says: "The Son of Man came to seek and to save that which was lost." This is the literal meaning. "But it is convenient to explain it in another way, in favor of morality. Everyone who is older than many in wickedness is small in stature, for flesh and spirit are opposite to each other, and therefore cannot see Jesus behind the people; that is, confused by passions and worldly affairs, he cannot see Jesus acting, moving, and walking. For such a person does not feel any action befitting a Christian. And the walk of Jesus means that Christ is at work in us. Such a person, who has never seen Jesus walking and has not experienced any action befitting Christ, often comes to consciousness out of repentance and climbs the fig tree, that is, he despises and tramples on all pleasure and pleasantness, which are signified by the fig tree, and thus, having risen above himself and considering the ascent in the heart, he is seen by Jesus, and sees Him himself. Then the Lord said to him: "Come down quickly," that is, through repentance you have come to a higher life, but go down through humility, so that arrogance will not deceive you. Humble yourself quickly, for if you humble yourself, then I need to be in your house. "It is necessary for me," he says, "to be in the house of the humble. For "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). Such a person gives half of his possessions to the poor, that is, to demons. Our possessions are of two kinds, that is, bodily and mental. The righteous man yields all bodily things to demons, truly poor and devoid of all good, but he does not renounce spiritual possessions. As is known, the Lord also says of Job: "Only save his soul" (Job 2:6). If such a person has offended someone in any way, he pays four times. This hints that everyone who, through repentance, passes over to the path contrary to the former malice, heals all previous sins with the four virtues and thus receives salvation. He is called "the son of Abraham" because, like Abraham, he came out of his land and from the kinship of his former wickedness, dwelt outside his father's house, that is, outside himself, and denied himself (for he was the house of his father the devil (John 8:44), and thus, having become outside himself and alienated, he receives salvation.

And when they heard this, he added a parable: for he was near Jerusalem, and they thought that the kingdom of God was soon to be revealed. Therefore he said, "A certain man of high birth went to a far country, to obtain for himself a kingdom and to return; And he called ten of his servants, and gave them ten pounds, and said to them, Use them until I return. But the citizens hated him and sent an embassy after him, saying, "We do not want him to reign over us." It seems to me that these people, hearing about the Kingdom of God, understood this feeling of God's alleged favor for the liberation of the Jewish people, and therefore they assumed that Jesus, ascending to Jerusalem, would accept this kingdom. But the Lord, in order to show them that they reason unreasonably, for His Kingdom is not sensual, and at the same time to express that He knows their thoughts as God, He tells a real parable, depicting Himself in the person of a man of high birth. For although He was made man, He did not depart from the height and nobility of the Godhead. Having performed the Mystery of the Economy in the flesh, he again went to a distant country, that is, in order to sit down with the flesh according to mankind "at the right hand of the throne of majesty in heaven" (Heb. 8:1). For as God He always sat with the Father, and as a man He sat down when He ascended, waiting until the enemies were laid under His feet (Heb. 10:12-13). And this will be at the end of the world, when all, even those who do not will, will submit to Him, believing that "the Lord Jesus Christ is to the glory of God the Father" (Phil. 2:11). His "citizens" are the Jews, who hate Him. "And they saw," He says, "and hated Me and My Father" (John 15:24). They did not want Him to reign over them. Therefore, denying His kingdom, they said to Pilate: "We have no king," and again, "Do not write, King of the Jews" (John 19:15, 21). Yet Zechariah cries: "Rejoice with joy, O daughter of Zion: behold, thy King cometh unto thee, the righteous and the saver" (Zech. 9:9); and Isaiah: "Behold, the King shall reign in righteousness" (32:1); and David: "I have anointed My King over Zion" (Psalm 2:6). The Jews hated the Lord, and He gave His servants ten minutes. It is said that there are "ten" of them, because of the perfection of the church primacy. For the order in the Church has a perfect constitution of primates, and there was no need for them, neither more nor less. For example, we see in the Church the following three actions: purification, enlightenment, and accomplishment, the three degrees between which these actions are divided. Deacons purify by catechesis and teaching, presbyters enlighten by baptism, bishops ordain and perform sacred degrees, that is, ordain. Do you see that the degrees are commensurate with the actions, and the degrees of the primates are no more, no less? It is to these servants that the Lord distributes ten "minas," that is, gifts that are given to each for the benefit of each (1 Cor. 12:7). For everyone to whom the primacy has been entrusted, even if he is unworthy, has a gift from the anointing itself, and this is truly the great Mystery of God's love for mankind and the Economy of God.