3. Therefore, let us also be pure; let us learn to do good. But what is good? "Defend the fatherless, stand up for the widow. Then come, and let us reason, saith the Lord" (Isaiah 1:17,18). Scripture often speaks in this way of widows and orphans; And we don't even think about it. Meanwhile, imagine what a reward! "Though your sins be as scarlet, as white as snow; though they be red as crimson, they shall be as white as wool" (Isaiah 1:18). Widows are defenseless, and therefore (the Lord) cares much for them. Of course, they could enter into a second marriage, but out of fear of God they endure the sorrows of widowhood. Let us all give them a helping hand, both men and women, so that we ourselves may not one day be subjected to the grievous fate of widowhood, or, if we are subjected to it, we will have every right to expect love for mankind for ourselves. The widow's tears have no small power; they can open the very heavens. Let us not offend them, let us not increase their misfortunes, but let us give them all possible help. If we act in this way, then we will provide ourselves with complete security both in the present life and in the age to come. Not only here, but also there, they will serve as a protection for us; for the good deeds shown to them, they will deliver us from the greater part of our sins and give us the opportunity to boldly stand before the judgment seat of Christ, which may we all be vouchsafed by the grace and love of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

DISCOURSE 71

"He put on His garment, and sat down again, and said to them, Do you know what I have done to you?" and so on (John 13:12)

1. It is dangerous, beloved, it is dangerous to fall into the depths of evil. Then it is difficult for the soul to correct itself. Therefore, one must try in every possible way not to be caught in the beginning, because it is easier not to fall (into evil) than to correct oneself by going into it. Look at Judas: when he has cast himself (into evil), no matter how much help he receives, he does not rise up. He said (Christ), addressing him: "One of you is the devil"; He said, "Not all believe" (John 6:70,64); said, "I do not speak of all of you," and "I know whom I have chosen" (John 13:18), but he feels none of this. "And when he had washed their feet, and put on his garments, he sat down again, and said unto them, Know ye what I have done unto you?" Lord and Teacher; "And speak rightly, for I am exactly that" (John 13:12,13). "You call Me," refers to their judgment. Then, lest it should seem that these are words of their affection, he adds: "I am exactly that." Thus, by quoting their own words, He thereby makes them not burdensome; and having confirmed the words quoted by His own (word), he removes all suspicion from them. Do you see how, in conversing with His disciples, He speaks much more openly about Himself? As He said: "Do not call a teacher on earth, for you have one Teacher," He also said: "And do not call anyone on earth your father" (Matthew 23:8,9). And the expressions "one" and "one" are not only about the Father, but also about Him. If He had spoken without understanding Himself here, then how could He have said: "That ye may be sons of light" (John 12:36)? And again: if he called one Father a teacher, then how does he say: "I am exactly that," and again: "You have one Teacher, Christ" (Matthew 23:10)?

"Therefore if I, the Lord and Teacher, have washed your feet, you also must wash one another's feet. For I have given you an example, that ye also should do as I have done unto you" (John 13:14,15). But this is not the same thing, because He is the Teacher and the Lord, and you are fellow servants among yourselves. What does it mean, "the same"? With the same diligence. For this reason He takes examples from the greater, so that we may do at least the less. In the same way, teachers write very beautiful letters for children, so that they, though imperfectly, imitate them. What now – those who demand honors? Christ washed the feet of the traitor, the sacrileger and the robber, and at the very time of betrayal, in spite of his impenitence, made him a partaker of the meal; And you are proud and haughty? So, you say, we must wash one another's feet, and therefore also the slaves? And what is special if it is slaves? Here slave and free are distinguished only in name, and there in the essence of the matter. Christ is Lord by nature, and we are slaves; yet He did not refuse to do so. But now we have to be content if we do not treat the free as we do with slaves and bought slaves. And what shall we say then, we who have examples of such long-suffering, who do not imitate them in the least, but do the exact opposite, exalting ourselves without measure and not giving what is due? For God, having first done this (by washing our feet), has made us indebted to one another, although we are obliged to repay one another less (than He has done), since He is Lord, and we, if we do this, will do for servants like us. He also pointed to this very thing in the words: "If I am the Lord and Teacher," and again: "then also you." It should be said: how much more are you slaves; but He left it to the conscience of His hearers. But why did He do it now? For (the disciples) were soon to be vouchsafed honor, some greater, others less.

2. Therefore, so that they do not exalt themselves over one another, and do not say, as before, "Who is greater?" and do not be indignant with one another, He takes away the arrogance of all of them, saying, "Though you be very great, you must not exalt yourself in the least above your brother." And he did not say that which is more important, namely, "If I have washed the feet of the betrayer, what great is it if you (wash one another's feet)"; but, having shown it in reality, he left it to the audience to judge. That is why He said: "Whosoever shall do and teach shall be called great" (Matt. 5:19), because to teach truly means to do by deed. Such a doctrine will not destroy arrogance? Which will not destroy pride and arrogance? He who sits on the cherubim washed the betrayer's feet; And you, man, are earth and ashes, dust and dust, exalted and are arrogant? And what will you be worthy of hell? If you really want to have high feelings, come, I will show you the way, because you don't even know what it means. Whoever clings to the present as to something great has a low soul. Therefore, humility can only come from greatness of soul, and arrogance only from baseness of soul. As little children are partial to insignificant things, to balls, hoops, and bones, and cannot have the slightest idea of great things, so also here he who is inquisitive will consider the present goods as nothing (and therefore will not want to have them himself, nor will he take them from another), and he who is not inquisitive will think otherwise. he will be addicted to cobwebs, to shadows, to dreams, and to that which is even more insignificant than this. "Verily, verily, I say unto you, A servant is not greater than his master, and a messenger is not greater than he that sent him. If you know this, blessed are you when you do it. I do not speak of all of you, but that the Scripture may be fulfilled: He that eateth bread with me hath lifted up his heel against me" (John 13:16-18). What he said before, he also says now, for their admonition. If the servant is not greater than his master, and the messenger is not greater than he who sent him, and I have done it, how much more must you do it. Then, lest anyone should say, "Why do you say this?" Don't we know that? He added the following: I speak to you, not because you do not know, but that you may actually carry out My words. Everyone can know, but not everyone can do. Wherefore He said, Blessed are ye when ye do. For this reason I also constantly repeat this to you, although you know, in order to dispose you to business. For the Jews also know, but they are not blessed, because they do not do what they know. "Not of all," he said, "I am speaking of you." Oh, long-suffering! He does not yet reveal the traitor, but on the contrary covers up his case, thereby giving him an opportunity for repentance. And he opens, and does not open, thus saying, "He that eateth bread with me hath lifted up his heel against me." It seems to me that the words: "A servant is not greater than his master" were also spoken so that those who happen to suffer evil from slaves or from some insignificant people will not be offended, looking at the example of Judas, who, having received innumerable blessings, repaid evil to the Benefactor. Wherefore he added, "He that eateth bread with me," and leaving all other things aside, he said that which was chiefly able to restrain and shame him, "he," he says, "whom I have nourished, whom I have made a partaker of my table." He said this, teaching us to do good to people who do us harm, even when they are incorrigible. And since He said, "I do not speak of all of you," in order not to bring fear to many, He finally separates Judas, saying, "He who eats bread with Me." The expression: "not about all" does not necessarily indicate one; wherefore he added, "he that eateth bread with me," showing this unfortunate man that he was not attacked by ignorance, but with full knowledge, and this again could most of all restrain him. And he did not say, "He will betray Me," but, "He lifted up his heel against Me," in order to express the deceit, cunning, and secrecy of his plan.

3. All this is written so that we may not be vindictive to the offenders, but admonish and mourn for them. Indeed, it is not those who suffer offense that are worthy of tears, but those who cause it. The covetous, the slanderer, and everyone who does any other evil harms themselves much more; but they bring us the greatest benefit if we do not avenge ourselves. Suppose, for example, so-and-so robbed, and you thanked and glorified God for the offense. Through this thanksgiving thou hast gained for thyself innumerable rewards, just as he has prepared for himself an ineffable fire. But if anyone says, "What then, if I could not take revenge on him who offended me, because I am weaker than he?" – then I will answer this: you could be angry and angry, because it is in our power, wish evil to him who has grieved, curse him a thousand times, and dishonor him everywhere. Therefore he who did not do this will receive a reward for not taking revenge, since it is evident that he would not have avenged even if he had been able to do so. After all, the offended, if he is faint-hearted, uses any weapon – he takes revenge on the offender with curses, curses, and slander. Therefore, not only do you not do this, but also pray for him; and if you not only do not do this, but also begin to pray for him, then you will be like God. "Pray," it is said, "for them that despitefully use you, that ye may be like "your Father which is in heaven" (Matt. 5:44,45). Do you see what great benefit we receive from the offenses inflicted on us by others? Is there nothing that God delights in so much as when we do not return evil for evil? But what do I say, when do we not return evil for evil? After all, we are commanded to repay the opposite, with good deeds and prayers. For this reason Christ also rewarded those who wished to betray Him with good deeds, namely: He washed His feet, rebuked Him secretly, rebuked Him with meekness, served, vouchsafed him a meal and a kiss, and although (Judas) did not become better because of this, yet He did not cease to do His own. But, if you wish, I will teach you by the example of slaves, and especially by the slaves of the Old Testament, so that you may see that we cannot have any excuse when we are vindictive. So, do you want me to tell you about Moses? Or should we not raise the word still further? After all, the older the examples are presented, the more convincing they will be. Why is that? Because virtue was more difficult then. Those who lived at that time had neither written instructions nor examples of life; Nature alone struggled without any outside help and was forced to swim everywhere without any support. For this reason (the Scriptures), praising Noah, not only called him perfect, but added: "in his generation" (Gen. 6:9), that is, at a time when there were many obstacles. Of course, others were glorified after him, but he will be in no way less than them, because he was perfect in his time.

Who was long-suffering before Moses? Blessed and valiant Joseph, who, having become famous for his chastity, was no less famous for his longsuffering. He was sold, while he did not do any offense, but served, worked, and did everything that is proper to slaves. Evil blasphemy was leveled against him, but he did not take revenge, although he had his father on his side; on the contrary, he even carried food to the brethren into the wilderness, and when he did not find them, he did not despair and did not return, although he had the opportunity to do so if he had wanted to, he always retained a truly fraternal disposition towards these fierce and cruel people. Again, when he sat in prison and was asked the reason, he said nothing bad about them, but only: "I have done nothing," and "I am stolen from the land of the Jews" (Gen. 40:15). And after that, when he again received power, he nourished them and delivered them from innumerable evils. Thus, when we are vigilant over ourselves, the malice of our neighbor cannot turn us away from virtue. But his brothers were not like that. They took off his clothes and wanted to kill him, and reviled him for dreaming. He brought them food, and they plotted to deprive him of his freedom and life. They ate themselves, but they despised their brother, throwing him naked into the pit. What could be worse than such an atrocity? What murderers were they not more inhuman? And then, having taken it out of the pit, they gave it over to a thousand deaths, - they sold it to people of foreign tribes and savages, who were going to the barbarians. But he, having become king, not only did not take revenge on them, but freed them, as far as was in his power, from sin, calling everything that happened the work of God's Providence, and not their malice. And whatever he did to them, he did not to avenge the offense, but to feign it, for his brother's sake. For this reason, when he saw afterwards that they would not let go of his brother, he immediately threw off his mask, began to weep loudly and embrace them, as if they, who had previously destroyed him, had done him the greatest beneficence; he brought them all to Egypt and showered them with innumerable blessings. What justification will we have, when, after the law and grace, after such an increase in wisdom, we do not imitate him who lived before grace and law? Who will save us from punishment? No, truly, there is nothing worse than rancor. This was also shown by the debtor of ten thousand talents. At first, his debt was forgiven, and then it was demanded again: he was forgiven – out of God's love for mankind, and again he was demanded – for cruelty and rancor towards his lieutenant (Matthew 18:24-38). Knowing all this, let us forgive the sins of our neighbors and repay them with good, so that we may also receive mercy from God, according to the grace and love of mankind of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

DISCOURSE 72

"Verily, verily, I say unto you, He that receiveth him whom I send receiveth me; but he that receiveth me receiveth him that sent me" (John 13:20).

1. A great reward for the services rendered to the servants of God, and the fruits from them we receive even in the present life. "He who receives" you, says Christ, "receives Me; but he that receiveth me receiveth him that sent me." And what can compare to accepting Christ and His Father? But what does this have to do with what has been said before? What is common between the words, "When ye do, blessed are ye," and those that follow, "He who receives" you? The connection is close and very close. And look what it is. Since (the apostles) had to go out (to preach) and suffer great tribulations, Christ comforts them in two ways: first, through Himself, and secondly, through others. If, he says, you will be inquisitive, always having Me in mind, and imagining all that I have suffered and done, you will easily endure calamities. But not only by this (comforts them), but also by the fact that they will enjoy great services from all. He pointed to the former, saying, "When ye do, blessed are ye"; and to the other – with the words: "He who receives" you, "He receives Me." And when he had bequeathed these things to them, as to those who had to go round the whole world, and thinking that the traitor had lost both of them, and would make no use of them, that is, neither patience in the midst of labor, nor the services of men who would receive, Again he was indignant in spirit. The Evangelist, meaning this and showing that He was therefore indignant, adds: "When Jesus had said this, he was troubled in spirit, and testified, and said, One of you shall betray me" (John 13:21). Again, he instills fear in everyone, without calling them by name. Although (the apostles) did not recognize anything evil in themselves, they were perplexed, because they believed the words of Christ more than their own thoughts. That's why they looked at each other. Thus, by attributing the whole matter to one, Christ thereby lessened fear; and when he added, "One of you," he caused all to be confused. And what happened? All the others look at each other, and the always fiery Peter gives a sign to John. Since he had already been reproached, and when (Christ) wanted to wash his feet, he did not allow it, and everywhere, although he acted out of the impulse of love, he was subjected to reproach, now, fearing (a new rebuke), he did not remain silent or speak, but through John he wants to know.

Here it is appropriate to ask: why, at a time when everyone was in anguish and trembling, when the supreme (apostle) was afraid, John, as if in joy, reclines in the bosom of Jesus, and not only lies, but also falls down before the Persians? And not only this is worthy of investigation, but also the following. What exactly? What he says about himself: "whom Jesus loved" (John 13:23) Indeed, why did no one else say this about himself? After all, others were also loved? But John is more than others. If it is not someone else who has said this about him, but he about himself, then there is nothing surprising in this. This is what Paul does when he says: "I know a man who was fourteen years ago" (2 Corinthians 12:2); yes, he ascribed to himself not a few other praises. And does it seem unimportant to you that as soon as he heard: "Follow me" (Matthew 4:18-20), immediately, leaving his father and his father, he followed that he was taken alone with Peter to the mountain, and again, on another occasion, entered the house (of the bishop)? Moreover, how much he praised Peter! He did not hide the fact that Christ said to him: "Peter, do you love Me more than they" (John 21:15)? And everywhere he shows Peter to be fiery and sincerely disposed towards him. Thus, when (Peter) said, "And what is he?" (John 21:21), he said this out of great love. That is why no one else has said this about himself; and he would not have said it if he had not had to speak of this circumstance. If, having said that Peter had made a sign to John to ask, he had not added anything more, he would have led us to greater perplexity, and would have forced us to look for the reason (of Peter's action). Therefore, in order to remove this perplexity, he himself says: "He reclined at the breast of Jesus" (John 13:23). And do you think that you did not know enough when you heard that he reclined and that the Master permitted him to do so? If you want to know the reason for this, then it was done out of love. That is why he says, "whom Jesus loved." And I think that he did this for another purpose, namely, to show that he was a stranger to the accusation of treason. That is why he speaks fearlessly and acts. Otherwise, why did he say it not at another time, but precisely when the supreme gave him a sign? So that you do not think that you have given him a sign as the eldest, he says that this was done out of great love. Why then does he fall down to the Persians? (The disciples) did not yet think anything great about Christ, and moreover (John) thereby eased his sorrow. Naturally, then their faces were sad; for if they were troubled in their souls, how much more was this confusion (visible) on their faces. Wherefore, comforting them with words and questions, (Jesus) permits and permits them to fall down on His hands. Notice, then, how alien John is to boasting. He did not call himself by name, but said, "whom he loved," just as Paul said, "I know a man who was fourteen years ago." On this occasion, Jesus denounces the betrayer for the first time, but even now – without calling him by name, but how? "He to whom I will dip a piece of bread and give" (John 13:26). And this very form of rebuke could touch him, if he was not already ashamed of the meal, eating of bread alone. Indeed, let the fellowship at the table not touch him; but who would not be attracted by the fact that he received bread from Christ? But he was not attracted. That is why "Satan" then "entered" him, laughing at his shamelessness. While he was in the face (of the apostles), Satan did not dare to enter into him, but attacked him from without; and when (Christ) discovered him and excommunicated him, then he entered into him fearlessly. Since he was so corrupt and incorrigible, he should not have been kept in the face for long. That is why Christ finally spewed him out; and when he was cast out, then Satan took possession of him, and he left the congregation and went out by night. "Then Jesus said unto him, What thou doest, do quickly. But none of those who sat at table understood" (v. 27, 28).

2. Oh, what insensibility! How could one not soften and not be ashamed! He did not go out, becoming even more shameless. But the words, "Do quickly," mean neither command nor counsel; on the contrary, by them (Christ) reproaches and shows that He would like (the betrayer) to reform, and that He leaves him only because he was incorrigible. And (this), it is said, "none of those who sat at table understood." Here someone may be perplexed as to why the disciples, even after they had asked, "Who is this?" and received the answer, "He to whom I will dip a piece of bread and give," and after that they did not recognize (the betrayer)? Probably Christ spoke quietly, so that no one heard. For this reason, of course, John, too, falling down before His hands, asked almost in His ear, so as not to make the betrayer manifest, and Christ answered in the same way, so that even now He did not make it manifest. And although He emphatically said, "What you do, do quickly," yet the Apostles, in spite of this, did not understand. With these words He showed that everything He said to the Jews about death was true. And to the Jews he said, "No one takes it away from me. I have power to lay it down, and I have power to receive it again" (John 10:18). And indeed, as long as He did not allow them to be taken, no one was able; and when He did, then it became easy. Hinting at all this, He said: "What you do, do quickly." But even then He did not make the traitor famous. It could happen that he would have been torn to pieces and killed. That is why "none of those who sat at table understood." Is it John? Yes, and John, because he did not suppose that the disciple could have come to such great iniquity. Being far from such wickedness themselves, (the apostles) could not suspect anything of the kind in others. And so, as before He had said to them, "I do not speak of all of you," and nowhere did He reveal (the betrayer), so now they thought that He was speaking of a stranger. "It was night," it says, "when he went out" (v. 30). Why do you tell me about time? In order that you may know the shamelessness (of the traitor), since time has not deterred him from carrying out his enterprise. However, this did not make it explicit. At that time, the apostles, being possessed by fear and great anxiety, were in confusion and did not understand the true meaning of Christ's words. They thought that (Christ) had said, "That He might give something to the poor" (v. 29), because He took much care of the poor, teaching us also to have great care for them. And they thought so, not without reason, but because (Judas) had the ark with him. However, it does not appear that anyone brings money to Christ. That the disciples nourished Him from their possessions is said, but there is no hint of this anywhere.

How, then, did He who commanded carry neither a travel bag, nor a brass, nor a rod, but carried an ark to minister to the poor? This is so that you may know that even a person who is extremely poor and has crucified his flesh needs to have great care about this. For (Christ) did many things for our instruction. Thus the disciples thought that this was what He was saying, that is, that Judas should give something to the poor. But (Judas) was not moved by the fact that He did not want to rebuke him until the very last time. We should do the same – not to reveal the sins of people living with us, even if they were incurable. And even after that, when Judas came to betray Him, he kissed Him and deigned to do such a deed when he was already going to a much more difficult feat, to the cross and to a shameful death; and at the same time He again showed His love for mankind. Here He even calls His death glory, teaching us that there is nothing so shameful and reproachful that it does not turn to the greater glory of man, if he is subjected to it for God's sake. After Judas went out to betray Him, He says, "Today the Son of Man is glorified" (v. 31). In this way He encourages the souls of the disciples who have been thrown into despondency and persuades them not only not to complain, but even to rejoice. For this reason He had rebuked Peter even before. To be put to death and to conquer death is indeed a great glory. This is the meaning of the words that He said about Himself: "When ye shall exalt the Son of man, then ye shall know that it is I" (John 12:32; cf. 8:28), and again: "Destroy this temple" (John 2:19), and again: "A sign shall not be given unto you, except the sign of Jonah" (Luke 11:29). And is it not a great glory, indeed, that He appeared more powerful after death than before death? The disciples, in order to assure of the resurrection, performed great miracles. And if He had not risen and was not God, how would they have done such things in His name? "And God will glorify Him" (John 13:32). What does it mean: "And God will glorify Him in Himself"? That is, through Himself, and not through another. "And presently he shall glorify Him," that is, together with the cross. Not after a long time, he says; he will not wait for the distant time of the resurrection, nor then will he reveal Him glorious; and immediately, on the cross itself, glory will be revealed. And indeed, then the sun darkened, the stones disintegrated, the veil was torn, and many bodies of the departed saints were resurrected; there were seals on the coffin, guards surrounded it, a stone lay over the body – and yet the body was resurrected. Forty days passed, and the Spirit descended, and immediately everyone began to preach Him. This is what it means: "He will glorify Him in Himself, and will soon glorify Him": not through angels and archangels, and not through any other power, but through Himself.