Беседа 26

“When Jesus entered Capernaum, a centurion came to Him and asked Him: Lord! my servant lies at home in relaxation and suffers cruelly.” (Matt. 8:5–6) Exposition 8:5–13. Christ praises those who had a high opinion of Him. – Matthew and Luke talk about the same miracle, mutually complementing each other. - The height of faith and virtue of a centurion. – Christ proclaims the doctrine of justification by faith and the calling of the Gentiles. – Just as it is possible for the virtuous to fall, so for the wicked it is possible to reform. – The example of David teaches how constant vigilance is necessary for the virtuous, and how easy it is to rise up after a fall. 1. The leper came to Jesus after He came down from the mountain, and this centurion after He came to Capernaum. Why did neither one nor the other climb the mountain? Not through negligence, since both had ardent faith; but so as not to interrupt His teaching. The centurion, approaching, said: “My servant lies at home in relaxation and suffers cruelly.” Some say that in his justification he also presented the reason why he himself was not brought. It was impossible, they say, to bring in a paralytic who was suffering and on his last legs. And that the boy was at his last breath, Luke testifies to this: “at death’s door.” But, in my opinion, this means the centurion’s great faith, and much greater than that of those who hung (the paralytic) through the roof. Since he clearly knew that one command was enough for someone lying down to rise, he considered it unnecessary to bring it. What does Jesus do? Something I have never done anywhere before. In all other cases He conformed to the wishes of the petitioners; and here He Himself warns the centurion’s desire and promises not only to heal, but also to come to his house. And he does this so that we know the virtue of the centurion. If He had not promised this, but only said: Go, let your child be healed, then we would not have known at all about his virtue. He did the same thing, although in the opposite way, with the Phoenician wife. Here, without an invitation, he voluntarily promises to come to the house so that you will know the centurion’s faith and great humility. The Phoenician woman is denied the gift, and her expectations seem to show no hope. Like an experienced and insightful doctor, He knows how to produce the opposite out of the opposite. So here the centurion’s faith is revealed through a voluntarily promised coming, and there the woman’s faith is revealed through a long delay and refusal. He did the same with Abraham, saying: “Shall I hide from Abraham” (Gen. 18:17), so that you would know His love and care for the Sodomites. So those sent to Lot refuse to go up to him, so that you might know the greatness of the hospitable love of this righteous man. So what does the centurion say? “I am not worthy for You to come under my roof” (Matthew 8:8). Let us listen to this, intending to accept Christ—after all, even now we can accept Him—we will listen and be jealous, and accept with the same diligence. In fact, when you received the poor, the hungry and the naked, you received and nourished Him yourself. “But just say the word, and my servant will recover.” See how the centurion, like the leper, has the proper understanding of Christ. And he did not say: call on God; He did not say: pray and propitiate Him; but just - they led me. Then, fearing that He would humbly refuse, he says: “For I am a subordinate man, but having soldiers under my command, I say to one: go, and he goes; and to another: come, and he comes; and to my servant: Do this, and he does it” (Matthew 8:9). So what does it matter, anyone will say, if the centurion thought so? The point is, did Christ approve and confirm this? You speak well and very wisely. So, let's look at this; and we will find here the same thing that happened to the leper. The leper said: “if you want” - and we are convinced of the power of the Savior not only through the leper, but also through the voice of Christ himself, because He not only did not reject such an opinion, but confirmed it even more when he added an unnecessary word to confirm it, saying: “I want, be cleansed.” Likewise, here it is necessary to see if anything similar has happened. And indeed we will find that the same thing happened here. In fact, when the centurion said such words and testified to such the power of the Savior, then He not only did not condemn him, but also approved him, and even more than approved. The Evangelist did not say that the Savior praised only the centurion’s words, but, showing the importance of praise, he says that He even “was surprised”; and not only was surprised, but in the presence of all the people presented him to others as an example to follow. Do you see how everyone who testified to His power is praised? “And when the people heard, they marveled at His teaching” (Matthew 7:28), since He taught “as one having authority”; and Christ not only did not accuse them, but also came down with them from the mountain, and through the cleansing of the leper confirmed their opinion. Again the leper said: “If you want, you can cleanse me”; and Christ not only did not reprove, but, healing him as he said, cleansed him. The centurion also says: “Just say the word, and my servant will get well.” And Jesus, marveling at him, said: “I have not found such faith in Israel” (Matthew 8:10). 2. You can learn the same thing from the opposite. Martha, because she did not say anything like that, but the contrary: “Whatever you ask of God, God will give you” (John 11:22) - not only was she not praised, although Christ knew her and loved her, and although she cared greatly about Him, she was even rebuked and admonished by Him, because she said it unreasonably. “Did I not tell you,” as Christ spoke to her, “if you believe, you will see the glory of God” (John 11:40)? - accusing her as if she had not yet believed. And again, when she said: “Whatever you ask God will give you,” the Savior, rejecting her from such a thought and teaching that He has no need to borrow anything from another, but Himself is the source of goods, says: “I am the resurrection and the life” (John 11:25), - that is, I do not expect to receive power, but I do everything with Myself. That is why He is surprised at the centurion, prefers him to all the people, honors him with the gift of the kingdom and encourages others to compete with him. And so that you know that He said this in order to teach others a similar faith, listen to how accurately the evangelist pointed this out. “Jesus was surprised and said,” he says, “to those who followed Him: Truly I say to you, even in Israel I have not found such faith.” So, a lofty thought about Him most of all serves as a guarantee of faith, kingdom and other blessings. Christ not only praised the centurion in words, but for his faith he returned the sick man to him healthy, and weaves him a bright crown, and promises great gifts, saying: “many will come from the east and the west and will lie down” in the bosom of Abraham and Isaac and Jacob; “the sons of the kingdom will be cast out into outer darkness” (Matthew 8:11–12). After the Savior performed many miracles, He talks with the people with greater freedom. Then, so that no one would consider His words to be flattery, but so that everyone would know that the centurion had exactly the same disposition, he says: “Go, and as you have believed, so be it done to you” (Matthew 8:13). And a deed testifying to his disposition immediately followed: “and his servant was healed at that hour.” The same thing happened with the Syrophoenician woman, since the Savior said to her: “Oh, woman! great is your faith; let it be done to you as you wish. And her daughter was healed that very hour” (Matthew 15:28). Since Luke, in the narration of this miracle with the centurion’s servant, includes many other things, which, apparently, shows disagreement, it is necessary to explain this to you. So what does Luke say? The centurion “sent the elders of the Jews to Him to ask Him” to come (Luke 7:3). Matthew says that he himself, when he came, said: “I am not worthy”! Some say that these are different faces, although they have many similarities. It is said about this: “Our people love us and built us a synagogue” (Luke 7:5), and Jesus himself says about this: “Neither have I found such faith in Israel.” It is not said about this: “many will come from the east,” from where it is likely that he was a Jew. What can we say to this? That such a decision is easy; the only question is, is it true? I think this is the same person. But why, someone will say, according to Matthew, he said: “I am not worthy for You to come under my roof”; according to the testimony of Luke, he sent for Christ so that He would come? It seems to me that Luke is pointing us to Jewish flattery, and to the fact that people, being fickle in misfortune, often change their intentions. It is very likely that when the centurion wanted to go, the Jews prevented him, flattering him and saying: we will go and bring Him. Look, their very request is filled with flattery. “For they love,” they say, “our people and built us a synagogue”; and they don’t even know what to praise this husband for. They should have said that he himself wanted to come and ask, but we prevented him, knowing his misfortune and seeing the body lying in the house, and thus they should have presented the greatness of his faith; but they don't talk about it. Out of envy, they did not want to discover the faith of this husband; but so that the caller would not be considered to be some great man, they decided rather to darken the virtue of the one for whom they came to ask, rather than, having discovered his faith, to fulfill what they came for. Envy can easily blind the mind. But the leader of the secret glorified him against their will. And that this is so, listen to how Luke himself again, explaining this, says: “When He was not far from home, the centurion sent friends to Him to tell Him: Do not labor, Lord! for I am not worthy for You to come under my roof” (Luke 7:6). As soon as he freed himself from the importunity of the Jews, he sent to say: do not think that I did not come out of laziness, but because I considered myself unworthy to receive You into the house. 3. If Matthew tells us that the centurion said this not through friends, but himself personally, then this does not show any contradiction. The point is whether both evangelists showed the good will of this man and that he had a worthy opinion of Christ. It is likely that he himself, after sending his friends, came and said the same thing. If Luke did not mention this, and Matthew did not mention it, then this did not happen because of their disagreement, but more because one made up for what the other omitted. Look how Luke revealed his faith from the other side, saying: “The boy was sick at the point of death.” This did not plunge the centurion into despair and did not deprive him of hope; but even in this case he hoped that his boy would remain alive. If, according to Matthew, Christ said: “I did not find such faith in Israel,” and thereby showed that he was not an Israeli, and Luke tells that he built a synagogue, then there is no contradiction here, since it was possible, even without being a Jew, to build a synagogue and love the Jewish people. But don’t just examine the centurion’s words, but also take into account his position as an Egyptian leader, and then you will see the virtue of this man. In fact, leaders can be very arrogant and do not humble themselves in the most misfortunes. So, the courtier mentioned in John draws Jesus into the house and says: “Come,” my boy is dying (John 4:49); on the contrary, the centurion did not act like that, but much better than both this courtier and those who lowered the bed through the roof. He does not solicit bodily presence, and did not bring the sufferer to the doctor; and this shows that the centurion did not think lowly of Him, but had a godly opinion when he says: “Just say the word.” And he does not say from the beginning: “Say the word,” but first he talks only about the illness, since out of great humility he did not expect Christ to immediately listen to him and go to his house. That is why, when he heard His words: “When I come, I will heal him,” then he said: “Say the word.” And the illness did not bother him, but even in misfortune he speaks wisely, meaning not so much the health of the boy, but so as not to show anything irreverent in his actions. Although he did not insist, Christ promised. And at the same time he was afraid that he would somehow exceed the limits of his own dignity and burden himself with some serious act. Do you see his prudence? Look at the madness of the Jews, who say: he is worthy that You should show him mercy. It would be necessary to resort to the love of Jesus for mankind, but they show off the dignity of a person, not knowing from which side they should show it. On the contrary, the centurion acted differently: he recognized himself as very unworthy not only of doing good, but also of receiving the Lord into his home. That is why, having said: “My boy lies,” he did not add: “Say,” for fear of becoming unworthy of accepting the gift, but only spoke about his misfortune. When he saw the mercy of Christ, he did not insist in this case either, but observed a decent measure for himself. And if someone asked: why did Christ not mutually honor him? - we would answer that He, on the contrary, honored him a lot: firstly, by expressing his consent, as can be seen especially from the fact that he did not go into the house; and secondly, by introducing him into the kingdom and choosing him over the entire Jewish people. Because He recognized himself as unworthy even to receive Christ into his home, He was deemed worthy to receive the kingdom and blessings that Abraham enjoys. Why, someone will say, was the leper, who showed more than that, not praised? He did not say: “Say the word,” but, which is much more, just wish, as the prophet says about the Father: “He does whatever he wants” (Psalm 113:11). But the leper was also praised. When the Savior said: “Bring the gift that Moses commanded, for a testimony to them,” then with these words he expressed nothing more than that you would accuse them because you believed. On the other hand, it was not the same between a Jew believing and those outside the Jewish people. And that the centurion was not a Jew is evident both from the fact that he is a centurion, and from what was said about him: “and in Israel I did not find such faith.” 4. It truly meant a lot that a person who was not a Jew had such a high thought about Christ. It seems to me that he had an idea of ​​​​the armies of heaven, or that sickness, death and everything else are as subordinate to Christ as the soldiers are to him. That’s why He said: “For I am also a subject man” - that is, you are God, I am a man; I am under power, but you are not under power. So, if I, being a man and being under authority, can do so much, then You can do much more, being God and not being under authority. With particular force he wants to convince Him that he presents this not as a similar example, but as an incomparably higher one. If, he says, being equal to subordinates and being under authority, with a small advantage of superiors, I have such strength that no one contradicts me, but what I command, they do, even if the orders are different (“I say to one: go, and he goes; and to another: come, and he comes”), then You have much greater power. Some read this passage in this way: “for I am a man,” and, separating these words with a sign, add: “having soldiers under my command.” But pay attention to how clearly he showed that Christ can control death as a slave, and command as a Master. When he says, “Go,” and he goes; come, and he comes,” then expresses with these words the following thought: if You command death not to come to him, it will not come. Do you see what faith he had? He had already clearly revealed what was later to be revealed to everyone, that is, that Christ has power over death and life, and can bring down to the gates of hell and build up. And he not only mentioned warriors, but also slaves, which serves as a sign of greater obedience. But, despite the fact that he had such great faith, he considered himself still unworthy. Christ, having shown that he was worthy to come to his house, did much more when he was amazed at him, praised him and gave him more than he asked for. He came to seek the youth’s bodily health, but returned having received the kingdom. Do you see the fulfillment of what was said: “Seek first the kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33)? As soon as the centurion showed great faith and humility, Christ gave him heaven and, moreover, restored the health of his youth. And not only did he honor him with this, but also by witnessing that he was being introduced into the kingdom, and what kind of people were being expelled from it. Hence Christ already makes it known to everyone that salvation comes from faith, and not from works of the law. Therefore, this gift will be offered not only to Jews, but also to pagans, and to the latter more than to the former. Don’t think, he says, that this only happened to the centurion; the same will happen with the entire universe. Here He speaks prophetically about the pagans, and gives them good hope. Among those who followed Him were also the inhabitants of pagan Galilee. He said this in order not to leave the pagans in despair, and to humble the pride of the Jews. But in order not to offend the listeners with His words, and not to give them any reason for resistance, for this Christ introduces speech about the pagans, not at the very beginning, but when the centurion gave the occasion; and does not directly express the name of the pagans. He did not say: many of the pagans, but: “many from the east and west,” which means pagans. And thus he did not offend the listeners, since what was said was covered up. And not only by this does he soften the apparent news of the teaching, but also by the fact that instead of the kingdom he mentioned the bosom of Abraham. And this name was unknown to them; meanwhile, the reminder of Abraham gnawed at them more strongly. That is why John at first did not say anything about Gehenna, but, what especially offended them, he said: “And do not think of saying to yourself” that “our father is Abraham” (Matthew 3:9). At the same time, Christ also means something else, namely, so as not to seem contrary to the ancient statutes. Indeed, whoever is surprised at the patriarchs and calls their depths the inheritance of the good, he completely destroys such suspicion. So, no one should think that there is only one threat here. Greater punishment is announced to the Jews, great joy to the Gentiles: the first because they not only fell away, but also fell away from their own; and the latter because they not only received, but also received something they did not expect. Added to this is the third fact that the latter received what belonged to the former. The Savior calls those for whom the kingdom was prepared the sons of the kingdom. This especially offended the Jews when, having shown that according to the promise they were in the bosom of Abraham, it then immediately excluded them. Further, since this saying was a sentence, Christ confirms it with a sign, just as he confirms the sign with a prediction that was subsequently fulfilled. 5. So, whoever does not believe in the healing of the boy, which then happened, let him believe in it on the basis of the prediction, which has now been fulfilled. In fact, the prediction of the event before for everyone was explained by a sign that happened at that time. That is why the Savior first prophesied, and then healed the paralytic, so that the future would be confirmed by the present, and the lesser by the greater. That the virtuous enjoy blessings, and the wicked suffer misfortunes, does not involve any inconsistency, but is in accordance with both reason and the force of laws. And the strengthening of the paralytic and the resurrection of the dead are beyond natural forces. And, however, the centurion contributed a lot to this great and wonderful deed, which Christ, showing, said: “Go, and as you have believed, so be it done for you!” Do you see how the healing of the boy revealed both the power of Christ and the faith of the centurion, and confirmed the future? Or better yet, all this proclaimed the power of Christ, because He not only healed the body of the youth, but through miracles also attracted the soul of the centurion to faith. But look not only at the fact that one believed and the other was healed, but also marvel at the speed that, showing, the evangelist says: “and his servant was healed in that hour,” just as he said about the leper that he was immediately cleansed. Christ showed power not only through healing, but also through the fact that he did it unexpectedly and instantly. And not only did He bring benefit, but also because, while performing miracles, He often offered teaching about the kingdom, and attracted everyone to it. Even those whom He threatened with eruption, He threatened not in order to eject, but so that, by frightening with words, they would attract them to the kingdom. If the Jews did not receive any benefit from this, then they themselves and all those suffering from the disease of unbelief are guilty of everything. Everyone knows that the same thing happened not only to the Jews, but also to those who believed. Judas was the son of the kingdom, and together with the other disciples heard: “You will sit on twelve thrones” (Matthew 19:28), however, he became a son of Gehenna. The Ethiopian, being a barbarian and one of those who came from the east and west, was awarded crowns along with Abraham, Isaac and Jacob. The same thing is happening between us now. “For many,” says the Lord, “the first will be last, and the last will be first” (Matthew 19:30). He said this so that just as the latter would not indulge in carelessness, as those who do not have the strength to return, so the former would not rely on themselves as standing firm. John also foretold the same thing earlier, saying: “God is able to raise up children for Abraham from these stones” (Matthew 3:9). Since this was about to happen, it was foreshadowed in advance, so that no one would be embarrassed by the strangeness of the thing. But John, as a forerunner, speaks of this as possible; and Christ – as something that undoubtedly has to be, and proves this by deeds. So, if we stand, let us not rely on ourselves, but let us say to ourselves: “If anyone thinks he stands, be careful lest he fall” (1 Cor. 10:12); and if we lie down, then let us not despair, but let us say to ourselves: “Do they not rise when they fall” (Jer. 8:4)? Indeed, many, having reached the very heights of heaven, showing all patience, living in deserts and not seeing a woman even in a dream, but being somewhat careless, stumbled and reached the very abyss of evil. Others, on the contrary, rose from this abyss to heaven, and from disgrace and from the place of dancing they turned to the life of angels, and showed such great virtue that they cast out demons and performed many other similar signs. Scripture is filled with such events, our lives are filled with such examples. Lustful and effeminate people stop the mouths of the Manichaeans, who consider malice to be constant, who serve the devil, weaken the hands of those who want to practice goodness, and pervert all the rules of life. Those who instill such beliefs not only cause harm in the future, but also here, if possible, they distort everything. How can anyone who is vicious strive for virtue when he considers a return to virtue and a change for the better impossible? If even now, when laws exist and punishments are threatened, when many are excited by glory, when Gehenna is expected and the kingdom is promised, when the wicked are condemned and the good are praised - if even now some barely dare to undertake feats of virtue, then, after the destruction of all this, what will prevent general corruption and destruction? 6. So, having recognized the deceit of the devil and the fact that both these people and those who are trying to establish the doctrine of fate think contrary to pagan legislators, and divine sayings, and natural reason, and the general opinion of all people, and the barbarians, and the Scythians, and the Thracians, and everyone in general - let us, beloved, stay awake and, leaving all these opponents of the truth, Let us walk the narrow path with hope and fear: with fear because of the rapids coming from everywhere; with hope - because Jesus comes before us. Let us go with sobriety and vigilance. If anyone falls asleep even a little, he will immediately fall down. We are no more cautious than David, who, being somewhat careless, fell into the very abyss of sin. However, he soon rebelled. Therefore, look not only at the fact that he sinned, but also at the fact that he cleansed his sin. This is why the history of his fall was written, so that you would not look at his fall, but be amazed at his uprising; so that you know how you must rise after a fall. Just as doctors, choosing the most difficult diseases, describe them in books and teach others the method of healing, so that the latter, having learned the most difficult diseases, can more easily overcome the weakest ones, so in the same way God made the greatest sins obvious so that those who fall into minor sins could thereby conveniently correct them. Indeed, if great sins could be cleansed, then even less so. So, let us consider how that blessed man fainted, and how he quickly rose up. What was the image of exhaustion? He committed adultery and murder. I am not ashamed to loudly proclaim this: if the Holy Spirit did not consider it shameful to tell this whole story, then much less should we hide it. Therefore, I not only proclaim this, but I also add something else. Those who hide the fall of David greatly darken the virtue of this man. And just as those who remain silent about his battle with Goliath deprive him of considerable crowns, so do those who ignore the present story. Maybe my words seem strange? But wait a little and you will find out that what we say is true. For this purpose, I increase the sin, and present the matter in a more strange form, in order to prepare medicine in greater abundance. So what should I attach? Virtue of a husband. This also increases his guilt: after all, everything in everyone is condemned unequally. “The strong,” says Scripture, “will be greatly tormented” (Wis. Sol. 6:6). And: “he who knew the will of his master” and does not do it, “there will be many stripes” (Luke 12:47). Therefore, greater knowledge causes greater punishment. Therefore, a priest who falls into the same sins with his subordinates is not subject to the same punishments as them, but much more severe. Perhaps, seeing that the guilt is increasing, you tremble and are afraid, and you are surprised at me, as if I were walking along rapids; but I have so much confidence in the righteous that I extend even further. The more I increase my guilt, the more I will be able to praise David. But is it possible, it may be asked, to say anything more than this? Can. Namely: just as Cain committed not only murder, but also the worst of many murders - since he killed not a stranger, but a brother, and a brother who had not offended, but who had been offended, not after many murderers, but was the first to invent such an atrocity - so here the crime did not consist of murder alone, because it was not an ordinary person who committed it, but a prophet, who killed not the one who had offended, but the offended, since this latter was already offended at the time when his wife was kidnapped, and thus David added a new one to this crime. Do you see how I did not spare the righteous man, and how I told his misdeeds without any mercy? Despite this, however, I so hope to protect him that, despite such a great gravity of sin, I would like for both the Manichaeans to be here, who greatly mock him, and those infected with the teachings of Marcion, so that I could completely block their lips. They say that David committed murder and adultery. And I not only say the same thing, but also proved that his murder was double, both because the offended one was killed, and because the dignity of the sinner was high. 7. It does not mean the same thing when a person who has been worthy of the Spirit, who has received so many blessings, who has great boldness, and at such an age, dares to commit such crimes, and when someone who is deprived of all this does the same. And with all this, this valiant man is worthy of the greatest surprise, precisely because, having fallen into the very depths of evil, he did not lose heart, did not despair and did not remain prostrate, having received such a dangerous wound from the devil, but quickly, even immediately, and with great force, inflicted on him a more dangerous wound than the one he received. The same thing happened as if, during a battle and in the ranks, some barbarian thrust a spear into the heart of a courageous warrior, or, leaving an arrow in his chest, added another most dangerous wound to the previous one, and the one who received these serious wounds, covered in streams of blood, quickly stood up and, throwing a spear at his enemy, immediately threw him dead to the ground. So it is exactly here, the greater the wound you imagine, the more amazing you will show the soul of the wounded man - since, despite this serious wound, he had the strength to stand in the middle of the ranks and overthrow the one by whom he was struck. Those who fall into serious sins especially know how important this is. Truly, it is not so much then that a courageous and strong soul is revealed when someone runs the path without falling (because he has as his companion a good hope that excites, encourages, strengthens and makes him the most zealous), but rather when someone, after countless crowns, many trophies and victories, suffering extreme damage, can again take the old path. For greater clarity, I will try to give you another example, no less important, in comparison with the first. Imagine that some navigator, who has been on countless seas, who has sailed the entire sea, after many storms, pitfalls and waves, having a lot of goods, would drown at the very entrance to the pier, and barely escape this dangerous shipwreck with his naked body: in what disposition will he be towards the sea, towards sailing and towards the dangers of the sea? Without having a particularly strong character, will he ever want to look at the shore, at the ship, at the pier? Don't think; he will hide, he will lie, not distinguishing day from night and giving up everything - he will prefer to live better by alms than to take up his previous labors. Blessed David was not like that; but, after countless labors and exploits, having suffered a terrible shipwreck, he did not hide, but retrieved the ship and, spreading the sails and taking the helm, began his previous labors - and again collected wealth greater than before. If standing and not lying down forever after falling is worthy of surprise, then what crowns is worthy of the one who immediately gets up and does great things? There were many incentives for David to despair: and, firstly, the greatness of sin; secondly, the fact that he suffered this shipwreck not at the beginning of his life, when there was more hope, but at the end - after all, a merchant who suffered a shipwreck immediately upon leaving the pier does not grieve in the same way as one who, after countless purchases, fell on an underwater rock; thirdly, that he endured this after he had collected great wealth. In fact, he had a lot of treasures then: there were, for example, treasures that he acquired at a young age, when he was a shepherd, - in the battle with Goliath, when he set up a brilliant trophy, - in his wise treatment of Saul. Truly, David showed evangelical generosity when, having had an enemy in his hands a thousand times, he always spared him and decided better to lose his fatherland, freedom and life itself, rather than kill the one who unjustly plotted his intrigues. He also had many virtues after accepting the kingdom. In addition to all that has been said, the bad opinion of the people, as well as the deprivation of such brilliant glory, caused no small embarrassment. It was not so much the purple that adorned him as the stain of sin that covered him with shame. 8. You, of course, know how hard it is for someone whose sins are disclosed, and what great courage is required from such a person so that after a general accusation and after there are many witnesses to his crimes, he does not lose heart. But that valiant man, having removed all these arrows from his soul, shone so much after that, so washed away the stain, so cleansed himself that even after death he atoned for the sins of his descendants. And what God said about Abraham, he says the same about David - and even much more about him. About the patriarch He says: I remembered “My covenant with Abraham” (Ex. 2:24); speaking about David, he is not talking about the covenant, but about what? “For the sake of David my servant I will guard this city” (2 Kings 19:34). And, out of goodwill towards him, he did not allow Solomon, who had sinned so gravely, to lose his kingdom. And so great was the glory of David that Peter, after so many years making a speech to the Jews, says: “I can tell you with boldness about the forefather David, that he is both dead and buried” (Acts 2:29). And Christ, talking with the Jews, shows that after sin he was awarded such grace of the Spirit that he was again vouchsafed to prophesy about His deity. Blocking his mouth with prophecy, He said: “How then does David, by inspiration, call Him Lord, when he says: The Lord said to my Lord, Sit on my right hand” (Matthew 22:43–44). And what happened to Moses, happened to David. Just as God, against the will of Moses, out of His great love for this righteous man, punished Miriam for offending her brother, so he quickly took revenge for David, who was insulted by his son, although David did not want it. And that's enough. To prove the virtue of this husband, and this, even more than anything else, can serve as a proof of it. When God affirms, then there is no need to explore any more. If you want to know in detail the wisdom of David, then by reading his story after sin, you can see his trust in God, love, growth in virtue and diligence until his last breath. So, having such examples, let us watch and beware from falling. If it happens to us to fall, we will not lie down. I did not mention the crimes of David in order to plunge you into carelessness; but in order to create more fear. If even this righteous man, somewhat carelessly, underwent such suffering and received such wounds, then what will we not tolerate, who indulge in carelessness every day? So, having known his fall, do not indulge in negligence, but imagine how much he did even after him, how many tears he shed, how much repentance he showed, day and night shedding fountains of tears and washing the bed with them, and moreover, putting on sackcloth. If such behavior was necessary for him, then how can we be saved, despite many crimes, without remorse? He who still has great virtues can conveniently cover his sins with them; he who has no virtues, no matter where he is struck by an arrow, receives a mortal blow. So, to prevent this from happening, let us arm ourselves with good deeds, and if we commit any crime, we will purify ourselves, so that, having spent our present life for the glory of God, we may be worthy of the enjoyment of the future life, which may we all be worthy to receive by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: